Sentences with phrase «in conscious experience»

Changes in conscious experience can be directly measured by functional MRI, electroencephalography and single - neuron recordings.

Miroslav Hundak states that physical changes in the brain create variations in conscious experience, proving that consciousness must be controlled...

But even so, the emotional appetitive elements in our conscious experience are those which most closely resemble the basic elements of all physical experience.

The reconstruction of the context which is screened out in conscious experience, the interpretation of the world in terms of unity, the attention paid to the coherence and solidarity of the world (cf. PR 7/10, 11/17, 15f.

As the level of transcendent meaning attempts to gather our human consciousness into its embrace it becomes enfleshed in forms that are familiar to us in our conscious experience.

In terms of the above discussion of what is truly primary in human experience, we are now in a position to understand a statement in which Whitehead summarizes how the «more concrete fact» from which science abstracts should be conceived: «The emotional appetitive elements in our conscious experience are those which most closely resemble the basic elements of all physical experience» (PR 248).

It refers to those «somewhat exceptional elements in our conscious experience — those elements which may roughly be classed» as religious intuitions (PR 343).

As Ross points out, «Whitehead's examples of causal efficacy in conscious experience are a light flash and the agent's claim that «the flash made me blink» (PR 175).

An experiential base: i.e., regular and lively use of the means of grace (particularly meditative prayer) that issues in a conscious experience of the presence of God blessing, leading, and empowering the journey of faith.

Scattered widely throughout the history of mankind there have been «somewhat exceptional elements in our conscious experience... which may roughly be classed together as religious and moral intuitions.»

We can examine the results of both in conscious experience.

Bodies and their various organs are the necessary primary receptors of the multifarious influences conveyed by signs qua possibilities, for that is what signs come down to.13 And signs in general have the power to arouse concrete feelings in embodied subjects; such as, for instance, the «qualitative feels» in conscious experiences.14

Not exact matches

In my personal experience as an entrepreneur, focusing on finding a unique benefit, setting goals and being conscious of my perspective have proved helpful.

Janeczko said he was health conscious before founding NuKitchen, an online diet service, but he didn't have any experience in food service.

What we will see though is a more conscious effort to bring disparate groups to the table to learn how to collaborate across screens, channels, and moments of truth to deliver ONE experience to customers wherever they are in the lifecycle.

A Canadian audience is likely to hear some things that may resonate, but I am also conscious that there are some significant differences in our experiences at present.

Currently he's bringing these divergent experiences together in order to help companies develop more conscious, purpose - driven business models; and to help investors build societal as well as financial value.

Honestly, the * last * thing I want to be doing when I'm experiencing what will be the last waking, conscious moments of life, is being worried that I didn't worship some imagined diety enough to buy me a ticket to some la - la land in the clouds.

Most of our conscious waking experiences are sunlit, and in some kind of relationship with objects and ideas.

Insofar as the experience of this self is unconscious, its immediacy and directness offer no exploitable advantage: one can hardly claim to be conscious of the essence of experience as exhibited immediately and directly in an experience of which one is not consciously aware.

The result is basically a «convertive piety» with its call to self conscious conversion, the experience of the «new birth,» and a life of «holiness» that is demonstrably and empirically distinct from the rest of the world in its expression of «actual righteousness.»

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.

In conscious human experience this becomes a very significant factor, so much so that we hold a human person accountable for the consequences of his acts and do not do the same for microbes.

The role of spiritual experience and encounter was central; grace is not «hidden» in the recesses of the soul for Pentecostals, but is a dynamic movement of divine power that bursts into the conscious mind.

A traumatic experience prolonged in unconscious memories may be brought up to conscious awareness and thus re-entertained without the shackle of the past.

A decline of conscious attention, as in exhaustion, in which the figure - ground structure dissolves into a homogeneous field, illustrates that consciousness is derivative from a more complex experience, which I have located in the overwhelmingly nonconscious occasions in the «nonsocial» nexus.

Our conscious experience and intention run alongside the merely material happenings in our brains and bodies.

Below the conscious stream there is a great mysterious area, now called the subconscious, where, at differing levels, there move emotional forces set in operation by past experiences.

I suspect that of the six areas for integrity in mission, the one involving a conscious experience of the presence of God has been taught least in mainline Protestant congregations.

They had inculcated a deep sense of sin and a conscious need of personal salvation; they had overpassed national and racial lines and had made religious faith a matter of individual conviction; they had emphasized faith in immortality and the need of assurance concerning it; they had bound their devotees together in mystical societies of brethren fired with propagandist zeal; and they had accentuated the interior nature of religious experience in terms of an, indwelling Presence, through whom human life could be «deicized.»

Clergy and laity will then experience themselves first of all as brothers of the same religious mind and conviction which all have acquired through many sacrifices in a personal decision and in conscious opposition to the mentality of their surroundings.

To learn from the pine tree or from the bamboo in a conscious way is to make effective a kind of «nonobjective knowing» that has been implicit in our experience throughout, and that is central to our true identity (p. 163).

The theory generalizes the repetition of the past that is evident in conscious, mnemonic occasions of human experience into a feature of all actual occasions, human or nonhuman.

8.1 assumed in IWTP that perception in the mode of CE is necessarily a conscious experience, and that assumption may be mistaken.

Although «experience» and «feeling» are not necessarily conscious events in Whitehead's philosophy, the use of «private experiences,» «percept,» and especially the fact that the man reports his experience, all make it seem evident that the experiences and feelings mentioned in the above passage are conscious.

If such an eventuality actually took place, experience «would... include in an undivided present the entire past history of the conscious person, not as instantaneity, not like a cluster of simultaneous parts, but as something continually present which would also be something continually moving» (CM 152).

For him, our experience as we experience it is not given in God's conscious experience, it is known indirectly by God, albeit perfectly (since God's reasoning can not fail), and God wants it that way; «When God intuits me, I am not a part of him, but he wills that I should be other than himself, yet known by him.

Just as we find the various conscious states of our experience enter into the constitution of one another, so the units of becoming must be related in this way.

Phenomenology, at least in its first practitioners and its early stages, was conceived as a conscious rejection of subjectivism and an attempt to recover, without abandoning inwardness, the experienced reality of external things and of the self as well.

In particular, the denial that epistemology is wholly prior to ontology; the denial that we can have an absolutely certain starting point; the idea that those elements of experience thought by most people to be primitive givens are in fact physiologically, personally, and socially constructed; the idea that all of our descriptions of our observations involve culturally conditioned interpretations; the idea that our interpretations, and the focus of our conscious attention, are conditioned by our purposes; the idea that the so - called scientific method does not guarantee neutral, purely objective, truths; and the idea that most of our ideas do not correspond to things beyond ourselves in any simple, straightforward way (for example, red as we see it does not exist in the «red brick» itselfIn particular, the denial that epistemology is wholly prior to ontology; the denial that we can have an absolutely certain starting point; the idea that those elements of experience thought by most people to be primitive givens are in fact physiologically, personally, and socially constructed; the idea that all of our descriptions of our observations involve culturally conditioned interpretations; the idea that our interpretations, and the focus of our conscious attention, are conditioned by our purposes; the idea that the so - called scientific method does not guarantee neutral, purely objective, truths; and the idea that most of our ideas do not correspond to things beyond ourselves in any simple, straightforward way (for example, red as we see it does not exist in the «red brick» itselfin fact physiologically, personally, and socially constructed; the idea that all of our descriptions of our observations involve culturally conditioned interpretations; the idea that our interpretations, and the focus of our conscious attention, are conditioned by our purposes; the idea that the so - called scientific method does not guarantee neutral, purely objective, truths; and the idea that most of our ideas do not correspond to things beyond ourselves in any simple, straightforward way (for example, red as we see it does not exist in the «red brick» itselfin any simple, straightforward way (for example, red as we see it does not exist in the «red brick» itselfin the «red brick» itself).

The source of the problem, as he sees it, is this set of assumptions: that those elements that are prior (clearest) in consciousness are genetically primitive, that sensory data are the most primitive data of experience, that the elements of experience most clearly expressed by language are the most primitive, and that conscious introspection is the best way to identify the most fundamental elements of experience.

They are «dimly conscious» in two senses: (1) as experiences, they do not normally rise to the stature of conscious centers competing for control of the organism, but they have appetitions and aversions in their own right so that it seems appropriate to label them «dimly conscious»; (2) they are perceived only dimly by the members of the regnant society, i.e., the regnant society has these particular occasions as dim, vaguely felt, negative «scars» on the data of what is clearly perceived in full consciousness.

My view is that the unity of my conscious experience is the unity of experience in the occasions of the regnant society.

By this distinction of two modes of passivity — of receiving forms - Aristotle sets off the world of conscious experience from the world of nature, but in such a way that not only the objects but the very workings of nature are included as part of what is felt.

I will put Cobb back on the defensive by saying that I fail to see how the model of an all - encompassing, regionally inclusive experience is compatible with the hiddenness of competing drives, aspirations and fears which psychoanalysis reveals in the» «depth» dimension of the psyche,» by which term I mean something broader than the unified experience of the analogue to the «soul,» namely, the restless depths of the complex societies which support the regnant nexus and which have a «life» of their own, which is in some instances incorporated into, melded into the conscious experience of the occasions in the regnant society, and sometimes is not.

And this precisely is the facet of the object that extends beyond conscious experience, for it is doubtless true of any arising entity that it must take, and perhaps even take in, the world as it finds it.

The regnant society is one part of this nexus, but my experience in any moment includes both the clear conscious experience of the regnant society and the dimly conscious experiences of the other members of the nexus.

In terms of our concentrated, conscious experience, it does seem to be the case that we have difficulty absorbing two sources of sensation concomitantly.

The stream of conscious experience and synthetic activity is the dominant society of actual occasions in human (and animal) bodies, being influenced by subordinate organic processes in those bodies, then influencing them in turn in an ongoing dialectic of causality and creativity.

the belief on the existence of the devil was concieved by theologians of the past thousands of years, there was no other way of explaining the bad experiences of people in the past because we were not educated yet to the kind of what we have now, Why this happened because that was part of the learning process that God wants us to know, in pathrotheism, we are part of God, and He himself is evolving because He is the universe, We are now the conscious part of Him, our destiny in accordance to his will also be His destiny because it is His will.Although He prepared first all the material reality of the universe ahead of us, The experiences for us humans including the supernatural is just part of nirmal process for learning because its natural process, today we reach a point of not believing the practices of the past, but it does not mean its wrong, Just like a child, adults loved to tell mythical stories to them, because we knew children enjoys it as part of their learning process.