Sentences with phrase «in noetic»

Their achievement scarcely took place in a noetic vacuum.

In these noetic realms of rational skill, moral imperative and aesthetic delight — of encounter with the true, the good and the beautiful — other forces are at work to draw out and enhance distinctive human potentialities.

As philosophers and in noetic terms these Americans seized the opportunity to seek the divine in a «freedom» that exists from the psyche of being to the horizon of Divine mystery.

Not exact matches

The noetic possibility of considering the historical phenomenon with or without its future always prevails in principle within the one historical sphere of reality.»

The late Willis Harmon, former President of the Institute of Noetic Science and a founder of the World Business Academy, a network of business people who believe that business has a positive role to play in reshaping the world, put it this way: there is «a growing awareness that the present global system doesn't work.

If we are to survive as a people we must recapture the noetic and pneumatic insights gained during the founding period (e.g. the pneumatic reality of the Great Awakening, the noetic reality of the form of government, etc.) and we must repair the egophanic deformation that has resulted in the collapse of the symbols into the doctrinaire «system.»

Voegelin explicates the noetic core as the experience of the push - pull of the «golden cord» wherein life is gained, and awareness of existence in the «In - between of human - divine participation,» and the understanding of divine reality inherent in the tension defined as question and answer (the philosopher's questin the «In - between of human - divine participation,» and the understanding of divine reality inherent in the tension defined as question and answer (the philosopher's questIn - between of human - divine participation,» and the understanding of divine reality inherent in the tension defined as question and answer (the philosopher's questin the tension defined as question and answer (the philosopher's quest).

In the last few pages of the book he speaks frankly about the «serious crisis» suffered by concept of «Traditio», the «deep wound which the Church is experiencing after Vatican II», owing to the refashioning of the understanding of Revelation from the conceptual, propositional approach of Vatican I and scholastic theology to the notion of Revelation as experience and encounter, leading to «a displacement of the dynamic aspect of revelation to the detriment of the noetic», «a gap between truth and love» and a «strong subjectivism».

A structure appropriate to this substance, because recollective both of what this substantial affirmation gathers up into itself and of what affirmation and counsels flow out of it, serves to make available to the action of the Spirit the noetic powers resident in historical reason.

In the course of the argument the noetic force of time in the process of apprehension and the significance of the revival of liturgical worship as the church's pedagogy have been pointed ouIn the course of the argument the noetic force of time in the process of apprehension and the significance of the revival of liturgical worship as the church's pedagogy have been pointed ouin the process of apprehension and the significance of the revival of liturgical worship as the church's pedagogy have been pointed out.

The noetic power resident within the self's understanding of passingness must, in preaching, be conjoined to the revelationary power resident within a story of redemptive deeds accomplished in sequential, dramatic form, within time and passingness.

There is a noetic potency in temporality.

Indeed, even if one begins with broadly epistemological considerations, as I have done here, one can only avoid asking and answering the question wherein the ontic correlate of such a noetic pole consists by a failure to be fully critical in taking account of what one always already presupposes.

Recall my earlier claim that such analysis has to do with the relation between the noetic and ontic poles in theological discussion and is, therefore, constitutive of theology as such.

3 In speaking of the two basic elements as «poles,» I mean to accept the classical distinction of subject («noetic») and object («ontic») rather than any so - called dialectical analysis such as that provided by Paul Tillich in speaking of «polarities,» (Systematic Theology, voIn speaking of the two basic elements as «poles,» I mean to accept the classical distinction of subject («noetic») and object («ontic») rather than any so - called dialectical analysis such as that provided by Paul Tillich in speaking of «polarities,» (Systematic Theology, voin speaking of «polarities,» (Systematic Theology, vol.

By analyzing one's presuppositions, one seeks either to clarify in strictly conceptual fashion what is presupposed by the account of the noetic or the ontic pole of the constitutive theological correlation or to make similarly explicit the relations between them.

To recap the argument as a whole: Having begun with mutually corroborating individual and communal appeals to experience to establish what he takes to be a fact, namely, that our twofold noetic experience of ourselves and others is valuational, Ogden then argues for a further noetic sense of an encompassing whole in addition to such a twofold sense of the worth of self and others.25 Finally, he argues in correlational fashion that such a threefold noetic experience of valuation presupposes as the condition of its possibility an ontic whole to be experienced.

In other words, Ogden's analysis of various descriptions of experience is informed by two distinctions, both of which apply to the noetic pole of experience: a twofold distinction between nonsensuous and sensory modes of experience and a threefold distinction of what Whitehead calls «the feeling of the ego, the others, the totality,» that is, of self, other, and whole (PP 84).8 This comprehensive hermeneutical grid then permits an explanation of what he claims is a «sense of ourselves and others as of transcendent worth,» as precisely an «awareness of ourselves and the world as of worth to God» (PP 86f) Y Ogden notes that such an evidently theistic explanation is not open to empirical or experiential confirmation on either of the two more restrictive descriptions which, as he observes, must either «refer the word God» to some merely creaturely reality or process of interaction, or else., must deny it all reference whatever by construing its meaning as wholly noncognitive,» if they seek experiential illustration for such a sense at all (PP 80) 10

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.

The issue of the structure of experience is often discussed as a choice between two epistemological theories: «realism» (in which «the known creates the knower» or the noetic pole depends on the ontic) and «idealism» (in which «the knower creates the known» or the ontic pole depends on the noetic).

That's not surprising, because as William James pointed out in «The Varieties of Religious Experience», two of the defining qualities of mystical experience are noetic quality and ineffability.

The inheritance of ancestral sin, as we said in another place, lies in the fact that the body inherits corruptibility and mortality, which, with the passage of time, and as the child grows and passions develop, darkens the noetic part of his soul.

In other words, man is a summing up of the whole creation, since he is composed of noetic and sensible.

That is to say, since infants have a pure nous which is in a state of illumination, and they have noetic prayer, then why do we baptize them?

The second point is that the aim of the creation of man is that God should be glorified by noetic nature in the whole creation.

Therefore the life suitable for noetic nature is participation in God.

So it is that vision of God takes place through the noetic in man.

Just as the food going in and out of our body leaves a power in it, so also the noetic is given life by its participation in essential being.

Just as the body is maintained in life by the foods of the earth precisely because it is earthly, so there exists also an intelligible life by which our noetic nature is maintained.

At places like the Institute of Noetic Sciences in Petaluma, California, researchers examine various aspects of consciousness to see if it functions independently of the physical brain, implying the existence of an independent life spirit.

Other mechanisms besides the immune system may also play a role in spontaneous remission, according to Caryle Hirshberg, coauthor of Spontaneous Remission: An Annotated Bibliography and a consultant for the Institute of Noetic Sciences (the term «noetic» here relates loosely to mind - body connectNoetic Sciences (the term «noetic» here relates loosely to mind - body connectnoetic» here relates loosely to mind - body connections).

A study was also recently completed with the homeless, which was funded by the Institute of Noetic Sciences (IONS) in conjunction with the Committee on the Shelterless (COTS) and the Center of Timeless Being (CTB).

Institute of Noetic Sciences — The Institute of Noetic Sciences» mission is entirely about supporting individual and collective transformation through consciousness research, educational outreach, and engaging a global learning community in the realization of our human potential.

2001 Cooper, Dennis, Bruce Hainley and Adrian Searle, Tom Friedman, Phaidon Estrela, Alexandre and Harrison, Scott, Manual, Lisbon, Portugal, p. 38 (reproduction) Tom Friedman, Mercantile / Image Press Portfolio, Arena +, Spring / Summer, p. 251, (reproduction of artwork) 2000 Tom Friedman, Prada Foundation Tom Friedman, SECCA, North Carolina, USA Tom Friedman, Stephen Friedman Gallery, London, England IONS Noetic Sciences Review, March - May, (cover, reproduction) Tom Friedman, IN, vol.

Together these institutions create, maintain and guard a noetic milieu (a globalized intuitive, non-rational consciousness) in which any values that challenge the two fundamental preconditions to modern civilization are seen as incomprehensible, self - evidently absurd, dangerous or even insane.