The moment a time is set, or the type of expectation categorized, then we have an objective expectation which men may love or fear, for which they may wait in hope or despair, but which has retreated out of the range of
their immediate experience as they wait for it as something to be experienced at some future time.
; ETR 153) is his view of
immediate experience as a nondiscrete continuum or whole of sense - contents.
The present, therefore, in Jesus» thought, was not simply Satanic, as current teaching claimed; the kingdom of God was
an immediate experience as well as a future expectation and those who were in the kingdom, possessing, as they did, a life with eternal issues inherent in it, could triumphantly surmount affliction.
But all these intellectual operations, whether they be constructive or comparative and critical, presuppose
immediate experiences as their subject - matter.
Not exact matches
Therefore, if you purchase shares of our Class A common stock in this offering, you will
experience immediate dilution of $ per share, the difference between the price per share you pay for our Class A common stock and its pro forma net tangible book value per share
as of September 30, 2010, after giving effect to the issuance of shares of our Class A common stock in this offering.
In summary, evidence indicates that investors learn to trade less
as they gain
experience, perhaps due to the
immediate feedback associated with transaction costs, but they do not learn to diversify or avoid the disposition effect.
He still shares with Binx Bolling an amused wonder in the presence of
experience, still somewhat divided of mind
as to the dependability of
immediate experience, a condition suited to the novelist.
Insofar
as the
experience of this self has been made conscious, it fails to provide the process thinker with the desired
immediate and authoritative access to the essence of
experience.
Suppose one did have an
immediate experience of the
experiencing self
as such or of immediately preceding momentary units of
experience as such.
In more technical terms, this «inclusion
as an
immediate fact of relevant
experience» by each temporal actuality is the feeling by each concrescing occasion of its own initial aim.
As with the prophets, the call is an intensely personal
experience, but has an
immediate reference to the needs and the destiny of a people.
Once God is regarded
as an actual entity, the use of personalistic language follows naturally, for our basic clue to the nature of an actual entity is given in our own
immediate human
experience.
Mascall does not deny that there is such a thing
as authentic,
immediate experience of God, but he does deny that this is the normal or general basis for believing in God.
Thereby the living power of the transcendent and omnipotent Judge is transposed in human
experience into the dead body of Satan,
as Milton's passage through the death of selfhood unveils the ground of an isolated selfhood
as that chasm separating the creature from the Creator, thus making possible the reversal or dissolution of natural virtue and self - righteousness in the
immediate and present actualization of the self - annihilation of God.
Upon careful analysis, at least ten such points become apparent: (1) Blake alone among Christian artists has created a whole mythology; (2) he was the first to discover the final loss of paradise, the first to acknowledge that innocence has been wholly swallowed up by
experience; (3) no other Christian artist or seer has so fully directed his vision to history and
experience; (4) to this day his is the only Christian vision that has openly or consistently accepted a totally fallen time and space
as the paradoxical presence of eternity; (5) he stands alone among Christian artists in identifying the actual passion of sex
as the most
immediate epiphany of either a demonic or a redemptive «Energy,» just
as he is the only Christian visionary who has envisioned the universal role of the female
as both a redemptive and a destructive power; (6) his is the only Christian vision of the total kenotic movement of God or the Godhead; (7) he was the first Christian «atheist,» the first to unveil God
as Satan; (8) he is the most Christocentric of Christian seers and artists; (9) only Blake has created a Christian vision of the full identity of Jesus with the individual human being (the «minute particular»); and (10)
as the sole creator of a post-biblical Christian apocalypse, he has given Christendom its only vision of a total cosmic reversal of history.
We also recognize time
as God's gift when we respect the daily needs of the body, when we offer attention to the people and
experiences of the
immediate present, when we set aside a portion of each day for attention to God, when we remove impediments to the authentic use of time, and when we practice the sabbath, a practice that receives considerable attention in Bass's book.
Persons do not first exist and then enter into relations with others; rather, they emerge out of relations with others
as outcomes of the contextual self - structuring of
immediate experience.
For example, let us begin with this one: «If you start from the
immediate facts of our psychological
experience,
as surely an empiricist should begin, you are at once led to the organic conception of nature (SMW 107).
19) of the Posterior Analytics, where Aristotle describes how the mind ascends to the first principles on which all science is grounded, he points out that the
immediate point of departure of the inductive movement is not mere sense perception, but «
experience»: «So from perception there comes memory,
as we call it, and from memory (when it occurs often in connection with the same thing),
experience; for memories that are many in number form a single
experience.
Primary memory assures the survival of the
immediate past in the present moment of
experience,
as distinct from «secondary memory» which recalls a more distant past into present
experience.
Although for Bergson it is conceivable that the past could be
experienced as fully
immediate and vivid, the influence of the past in the present does not turn on such an
experience, for the past does slip into obscurity, according to Bergson, when we do not attend to it.
As James puts it, experience is continuous in the sense that «anything is continuous when its parts appear as immediate next neighbors, with absolutely nothing between» (SPP 95
As James puts it,
experience is continuous in the sense that «anything is continuous when its parts appear
as immediate next neighbors, with absolutely nothing between» (SPP 95
as immediate next neighbors, with absolutely nothing between» (SPP 95).
Just
as linguistic expressions lead us to anticipate certain
experiences, so for Berkeley certain
experiences or
immediate ideas are «natural signs» of others,
as the sound of the coach is a sign of the sight of the approaching coach.8 The second realist version can be found in the writings of Thomas Reid, for whom sensations are signs of external objects.
These theories do elucidate items of
immediate experience, such
as pointer - reading, red - shifts, and fossils.
«The perfected actuality [God's satisfaction] passes back into the temporal world, and qualifies this world so that each temporal actuality includes it
as an
immediate fact of relevant
experience» (PR 532).
Eschatological expectations are no longer grounded in the supernatural,
as they always had been until 1945; now they have been brought home to the
immediate level of common worldly
experience.
But on Whitehead's hypothesis, «the direct evidence
as to the connectedness of one's
immediate present occasion of
experience with one's immediately past occasions, can be validly used to suggest categories applying to the connectedness of all occasions in nature» (Adventures of Ideas 284)
The chief meaning intended by calling every actual entity a pulse of
experience is that the entity is conceived
as having an
immediate existence in and for itself.
In Art
as Experience, in his efforts to define that imperceptible «quality» in our experience of the immediate world, Dewey stumbles from language about having «an experience,» to illustrations such as» «that was an experience,»» and «
Experience, in his efforts to define that imperceptible «quality» in our
experience of the immediate world, Dewey stumbles from language about having «an experience,» to illustrations such as» «that was an experience,»» and «
experience of the
immediate world, Dewey stumbles from language about having «an
experience,» to illustrations such as» «that was an experience,»» and «
experience,» to illustrations such
as» «that was an
experience,»» and «
experience,»» and «that meal.
This puts Hartshorne where he wants to be, because to intuit (prehend) actual occasions
as they occur is to intuit (prehend) them formaliter,
as they exist in the
immediate subjectivity of concrescence, and since God is everlasting, and
experiences all actual occasions formaliter, actual occasions are preserved everlastingly (in their full, warm, subjective immediacy) in the consequent nature of God.6 This interpretation resolves the question of the status of the past, the problem of how the past is given
as datum for concrescing actual occasions, and the question of a ground for truth claims about the past.
Bergson begins rather with the
experience of freedom
as an
immediate datum of consciousness;
as such it can not be explained by anything other than itself.
With this clarification made, it is obvious that even though dream
experience is highly mental in that it has no
immediate cause outside the cranium, it can be understood
as very physical in Whitehead's terms.
«For the perfected actuality passes back into the temporal world, and qualifies this world so that each temporal actuality includes it
as an
immediate fact of relevant
experience» (PR 351).
The familiar
immediate presentation of the contemporary world, which philosophers of the day described
as the awareness of sense - data, is called by Whitehead «
Experience in the Mode of Presentational Immediacy.»
To dismiss both problems, Bergson simply begins with freedom
as a fact of
immediate experience.
But unlike man's
experiences which when
experienced perish, God's unified feeling is always
immediate, never perishing, even
as it is always moving forward in a creative advance into novelty.
So God's consequent nature has an effect on the temporal world,»... each temporal actuality includes it
as an
immediate fact of relevant
experience.»
The distinction Hartshorne insists on making here
as applied to our present question can be expressed by saying that, whereas mere
experience or feeling of God can be not only direct but
immediate, high - level thought or cognition of God, being mediated,
as it is, by the conscious judgment or interpretation of such feeling, is of necessity mediate.
If, on the one hand, this assertion is construed objectively,
as asserting that God is the eminent object of
experience, because the only individual other than ourselves whom we
experience directly and universally, it can be shown to be true both literally and necessarily, on the understanding that such
immediate experience of God can become knowledge of God, or even
experience of God
as God, only through the mediation of concepts and terms.
There is every reason to suppose that the higher animals have similar
immediate enjoyment of themselves
as centers of
experience.
All this «having» students do this, «asking» them to do that, and «instructing» them to do the other thing,
as anyone knows with
as much
experience teaching college students
as Professor Neuliep has (and I have over thirty years»
experience myself), is going to result, some of the time, in compliance --- sometimes
immediate compliance, even from inwardly squeamish students.
But I want now to indicate three facts which I have encountered in my
experience as a teacher, who, because he came to that function by way of the parish ministry, has never been able to have an
immediate and lively sense of vocation save in relation to the church and its teaching and preaching obedience.
Consequently, just
as an actual occasion in the
immediate past influences a newly concrescing occasion through its aim at fulfillment for it, God likewise influences individual persons through the particular propositions or aims at fulfillment which he entertains for them in each moment of
experience (PPCT 386f.).
Now what we have in the New Testament is the account of an event, Jesus Christ,
as that event occurred — that is,
as it was
experienced, responded to, became effective — in the community of his followers and their
immediate successors.
The reason this effect followed upon Jesus» life and death was a matter for reflection and speculation,
as we shall see; but the effect itself was a fact of
immediate experience.
This rules out causal explanations of perception such
as (ii), if it be assumed that there is not
immediate awareness of such causal mechanisms within an individual act of perception itself, if one does not have a perception and at the same time
experience all the causes which produced it.
I take it for granted that this company of readers insists on the distinction, drawn in one form or another, between abstract features or aspects of
immediate awareness and mediated cognition
as necessary to describe the character of
experience.
My empiricism is a liberal one in that I accept reflective observation or introspection
as a form of
immediate experience on a par with the outward looking form of sense - awareness which I describe.
Janzen's paraphrase of Whitehead applies
as much to the interpreter
as to the author of a text: «we
experience more than we know; and we know more than we can think; and we think more than we can say; and language therefore lags behind the intuitions of
immediate experience» (OTPP 492).
On the basis of such a distinction, it is open to one to understand the structure of
experience in the following way: With respect to the
immediate relation of awareness to its data,
experience is to be understood
as an asymmetrical relation of dependence of the noetic upon the ontic pole, whereas, with respect to the mediated relation of cognition and its data,
experience is to be understood
as the asymmetrical relation of dependence of the ontic on the noetic pole.