Sentences with phrase «future occasions of»

And Whitehead shows that, despite the importance of personal identity through long spans of time, the relationship of my present occasion of experience to future occasions of my experience is not entirely unlike its relation to future occasions of other persons such as my child.

The primacy of our relation to past and future occasions of our own experience in relation to other experiences is not absolute.

His subjective aim in the strictest sense is a propositional feeling about himself in that immediate moment of becoming, but this aim is determined in part by propositional feelings about future occasions of his own experience.

This kind of reflection is theologizing; it is also ministry, for it can not be done except in the context of preparing for future occasions of function and service.

Part of the enjoyment of an occasion is its contribution to future occasions of experience — more exactly, its anticipation of that contribution.

Not exact matches

Chinese - language reports in Hong Kong in March said the Securities and Futures Commission, the main stock market regulator, had requested the trading records of Meitu from local stockbrokers on three occasions since December, when it raised $ 629 million in an initial public offering.

We look forward to future occasions when we might repurchase shares of these companies at favorable prices.

Those government acknowledgments of religion serve, in the only ways reasonably possible in our culture, the legitimate secular purposes of solemnizing public occasions, expressing confidence in the future, and encouraging the recognition of what is worthy of appreciation in society.

Importance for self now refers not simply to the immediate experience but also to future experiences in the personal society of which the present occasion is a part.

An occasion exercises its freedom, he says, toward «intensity of feeling (a) in the immediate subject and (/ 3) in the relevant future.»

For, without these structured environments for the emergence of subsequent generations of actual occasions, there would be no effective guarantee that the present and the future would be continuous with the past.

The aesthetic character of reality also means that the importance which an occasion can have for itself and the future depends upon the importance that the past has for it.

I also believe that, in spite of Whitehead's reluctance to concede privileged status to human occasions of experience, the introduction of the wide range of conscious anticipation of the future which humanity represents in comparison to lesser types of existence also introduces justice as a characteristic of the specially human aim at harmonious beauty.

Each occasion of human experience makes a decision about itself in view of the past that it includes and the future that it anticipates.

In her previous incarnation the minister's wife worried about these things only on occasion and was assured that the Lord would take care of her in an uncertain future.

Viewed in terms of one single standpoint, this is one single activity of unification, initiated by God in the future, and completed by the occasion in the present.

If, on our modified view, God as immediately future is pluralized as nascent occasions, the question of the prehensibility of God is bypassed.

As an activity located in those spatiotemporal regions lying in the future of present occasions, God could nevertheless be in «unison of becoming» with them.

The whole doctrine of the future is to be understood in terms of the account of the process of self - completion of each individual actual occasion» (AI 247).

If the present occasions are to have their full share of freedom over against the future, the future must be the domain of real possibility in the sense of containing all that could or might be, as yet undetermined as to what will be.

If in the occasion we say that past and future are reconciled, we have in mind the particular past and future of that occasion.

Her position is that even in his consequent nature, God coexists simultaneously and changelessly with the entire past, present, and future of every occasion in every cosmic epoch.

Either God's valuation is less real than the data that it unifies (if viewed as an element of the process of concrescence) or, if fully real, it is such only as a datum that is available for future occasions or future moments of God's experience.

Her tears were occasioned not by the pain of her horrible loss, sharpened by the shortness of the marriage, nor even the ubiquitous fears for the future that stalk the newly bereaved.

However, we can not say that some of an actual occasion's prehensions are past, some are present, and some are future.

This metaphysical disagreement gives rise in turn to a theological one: will the actual occasion or the future God be the ultimate source of determining what the actual occasion is?

In the case of the society, the relationship is genetic because actual occasions contribute to the shaping of future occasions, thus providing a continuity and order (AI 203 - 206).

Now it is exactly in situations like this — according to the standard account of orthodox Whiteheadians — that God is supposed to lure the world, by means of what he proffers to actual occasions via subjective aims, toward that falling out of events which will make his future experience most positive.

Part of the confusion of Cobb's position stems from the fact that the extensive continuum, conceived of as a set of relations underlying past, present, and future, is part actual and part potential — actual in as far as it is constituted by actual entities enjoying actual relationships legislating what are real potentialities governing the relationships of future occasions; and merely potential in so far as these relationships are viewed as factors determining what forms of definiteness are, and are not, possible as factors in future fact.

A rather neutral way of expressing the Whiteheadian position would be to say that the society of extensive connection, as realized up to now, so dominates the conditions of all future becoming that any actual occasion which might ever enjoy concrescence would have to be related to all other occasions extensively.

It reads: «It is the reality of what is potential, in its character of a real component of what is actual...» I submit that our analysis of real potentiality has revealed that there is no incompatibility at all in recognizing that «future regions» have the sort of potential reality which does «underlie» the future in the way that real potentiality does this, and at the same time recognizing that, as actual, regions do indeed most definitely originate with the becoming of occasions.

Thus we do have a basis for projecting that potentiality into the future as a continuing potentiality for division, despite the nonexistence of any future occasion, in much the same way that the potentiality is still perceived as pervading the past, despite the actual atomicity of the past world.

But when that future becomes present, just one set of actual regions will atomize that continuum, and those actual regions will originate with the occasions of which they are the standpoints.

These occasions are such as to lay necessities upon whatever follows them, and this character of occasions, insofar as it determines that the future will be characterized by extensiveness, is the potentiality that is the extensive continuum.

This extensiveness is more primitive than the distinction of space and time, but because actual occasions are necessarily sequential, it applies infinitely to past and future as well as to the present.

This makes it plausible to say that since the future is real and since the continuum enjoys that same reality, it is therefore nonsense to speak of regions of the continuum originating with the becoming of occasions.

3 If the logical subject is a future actual occasion, it must be anticipated on the basis of the feeling of the objective immortality inherent in immediate fact (PR 425).

It turns out, of course, that morality also contributes to the intrinsic value of the occasion in which consideration is given to the future, but the morality as such does not have this contribution in view.

The further problem is to define within the parameters of Whitehead's metaphysics how it is that the completed actual occasion, through its own transitional creativity (Whitehead maintains that the appetition for the future is a mode of creativity), is united to God in such a way that it participates in God's feelings of its own transformation.

This final phase includes the occasion's anticipatory feeling of the future as necessarily embodying this present existence.

For according to the category of subjective intensity, the subjective aim of an occasion is directed not merely at intensity of feeling in the present subject, but also in its relevant future.

When, upon the completion of an actual occasion, the creativity of the universe moves on to the next birth, it carries that occasion with it as an «object» which all future occasions are obliged to prehend.

At the human level, there is what we style «sin» — willful choice, with its consequences, of that which is self - centered, regardless of other occasions, content to remain stuck in the present without concern for future possibilities — and this is an obstacle which is like an algebraic surd.

Why, then, should we allow them to believe that, at some future moment of great ethical and moral choice, they can rise to the occasion if they've never had to face difficult choices before?

Also, as soon as this new event of feeling is complete, it becomes part of the past world and compels future occasions to take account of it.

Such a method can easily be seen in the metaphysical notion of prehension in which occasions of experience become by inheriting the forms of antecedent occasions, which in turn become the forms or data for future prehensions.

When the event concresces as an actual occasion, it contributes to the actualization of future events.

They also say, «Individual occasions in God eventually lose their individuality as their experience of the future fades into insignificance and they imperceptibly merge with the next lower level... «7

It was occasioned, however, by fears that Catholicism was getting too large a piece of the pluralist pie, A celebrated series by future editor Harold E. Fey on «Can Catholicism Win America?»

The great problems of history with which we must come to terms tend to appear to us not as members of a chain organically tied to the past and growing into the future, but as cataclysmic interruptions of the normalcy of peace and harmony, occasioned by evil men and evil institutions.