Sentences with phrase «in subjective form»

Once again we can see that this principle is warranted by the factual statement that in ethically developed men the sense of obligation is inescapably included in the subjective form of the imaginative feeling of that mode of behavior.

My judgment that I ought to act that way would be warranted by the correctness of my belief that the sense of obligation inescapably functions in the subjective form of that imaginative feeling.

When this reverted conceptual feeling acquires a relatively high intensity of upward valuation in its subjective form, the resulting integration of physical feeling, primary conceptual feeling, and secondary conceptual feeling, produces a more complex physical purpose than... when the reverted conceptual feeling was negligible (PR 425).

God's experience of the world is essentially determined by efficient causation, by the conformal repetition of finite emotional experiences in subjective form (PR 345/523).

The formal component is to be found in the subjective form, first as distributed among the many conformal feelings, finally as unified in the subjective form of the satisfaction.

Consciousness is found chiefly in the subjective form of intellectual feelings, and «intellectual feelings, in their primary function, are concentration of attention involving increase of importance» (PR 416).

It is a special element in the subjective form of some feelings.

Secondly, conceptual feelings, apart from complex integration with physical feelings, are devoid of consciousness in their subjective forms.»

(Religion in the Making, Cleveland: Meridian Books, 1960, 115) A clearer statement of the significance of the ordering to God as an actual entity is: «The conceptual feelings, which compose his primordial nature, exemplify in their subjective forms their mutual sensitivity and their subjective unity of subjective aim.

First, we note that the reason these prehensions are not simply independent contemporaneous actual entities must be found in their subjective forms as determined by a common subjective aim (PR 28f).

They are warranted by statements about the inescapable inclusion of the sense of obligation in the subjective forms of their imaginative feelings of certain possible modes of behavior.

Not exact matches

In my testing of the technology — admittedly subjective, not scientific — I've found it to be basically a very advanced form or cruise control.

Each of these can cause us to be more critical than normal and often manifest as false critique in the form of «Church would be better if...» The problem with better is that it is too subjective to be a helpful aspiration in this context.

«We form our beliefs for a variety of subjective, personal, emotional, and psychological reasons in the context of environments created by family, friends, colleagues, culture, and society at large; after forming our beliefs we then defend, justify, and rationalize them with a host of intellectual reasons, cogent arguments, and rational explanations.

The sense in which a prehension is a concrete element divided out of an actual entity requires the prehension to be partial with respect to its subjective form.

A reference to the complete actuality is required to give the reason why such a prehension is what it is in respect to its subjective form.

In other words, the reference to phases in a genetic division is essential only because this is what accounts for the character of a prehension's subjective form; coordinate division, neglecting subjective form, need make no reference to phaseIn other words, the reference to phases in a genetic division is essential only because this is what accounts for the character of a prehension's subjective form; coordinate division, neglecting subjective form, need make no reference to phasein a genetic division is essential only because this is what accounts for the character of a prehension's subjective form; coordinate division, neglecting subjective form, need make no reference to phases.

The point of the appeal to phases in an epoch is to explain the subjective form of prehensions divided out of the satisfied actual entity.

If prehensions are partial and require the whole occasion in order to have completely determinate subjective form, so much more do the earlier phases need the completed occasion to exist at all.

The solution remains mathematically deficient in an important sense until the mathematician has spelled it out, i.e., has set it out in an explicit, discursive form which stands on its own merits, independent of the particular subjective experience whose objective content the mathematician has sought to display in the explicit formulae.

The examples given above entail that the subject prehend the past experience in terms of its content or objective data as well as its emotion or subjective form.

To a large extent the new subjective form is a reenactment of subjective forms in the objective datum, so that there is a flow of feeling from the objective side to the subjective side of each entity.

But in most prehensions of our past experiences, even the contiguous past, what is felt is primarily its subjective form.

(PR 130) Yet this is puzzling, for consciousness is a feature of the subjective forms of at least some phases of some concrescences, and the subjective forms of earlier phases of concrescence can not be simply eliminated in later phases, of which the satisfaction of course is last.

If God entertains such a propositional feeling, we may conjecture that the new occasion prehends God in terms of this propositional feeling about itself and does so with a subjective form of appetition conformal to that of God.

Instead of relying on divine propositional feeling, it seems better to have the nascent occasion simply take over the divine prehending the world, for God is unifying, and evaluating (in terms of his subjective forms) that world in every way which he can.

This comes about because the «mental pole» structures the entity in accord with its «subjective aim» that settles the form of the entity as the determination properly belonging to it.

There exists a difference between both, but not in the difference of the object (the religion, the cosmology), rather in the «subjective form» of the experience, i.e., the way in which the «object» is assumed.

Deleuze's idea of the «repetition» as «universality of the singular» may interpret Whitehead's idea of «repetition,» i.e., the apparent paradox that only the unrepeatable become present in other occasions by a «conformal transference of subjective form.

In its «subjective form,» an event transfers not only that what can be abstracted from it, but also its singularity.

He wants an eternal object to be «the same for all actual entities» (Process 23), and yet needs each creating subject to have its own subjective form of that object (Process 227, 232, 246), in other words, to create its own, novel «eternal» object.

To say that «the world is my body» is to say that the world forms me in the same way that my body forms part of the content of my immediate subjective experience.

But to the extent that such data are experienced or prehended by later occasions, they are already immanent in them, and they are so even before there is any conformal reproduction of subjective forms.

Note, however, that one of Whitehead's categories in Process and Reality states:» (iii) That in the becoming of an actual entity, novel prehensions, nexus, subjective forms, propositions, multiplicities, and contrasts, also become» (22).

6 In a conformal feeling, an eternal object already ingressed as characterizing the subjective form of an individual objectification given for a nascent occasion is reingressed as a character of the subjective form of the nascent subject's prehension of that objectification (PR 476, 364, 78).

For the aim of solitariness is the satisfaction of a religious striving, a completion found in such complex, unified, subjective forms as karuna, agape, and jen.

In their definite particularities, however, the felt qualities, or subjective forms, are innumerable.

With respect to perceptual events, subjective form refers «to the complex patterns we are aware of in direct experience» (PW 127/136).

I am concerned here only with the general structural character of the subjective forms of the physical feelings in which religious experience is grounded.

But as a subjective form of transmuted feelings, the adumbrative quality of «more» acquires an enlarged reference to a community in the totality of past fact.

That is, the subjective form is some form of the subject, for «by a «subject» in this context, he [Whitehead] usually means an event causally influenced by some other event in its past» (PW 127/136).

The generic characterization of the subjective forms which I describe in the next section as active in the formation of religious experience should be understood as depending upon, and leaving room for, a wide variety of historical embodiments, each with its own individual qualitative response.

Their subjective forms indicate the qualitative ways in which the subject experiences the energy of physical feelings.

Religious experience has an organic structure which can be analyzed in terms of the physical and conceptual feelings correlative to the generality of values perceived, and the subjective forms appropriate to each feeling element.

Furthermore, the particular experiences interpreted as religious on the basis of the categoreal feelings and subjective forms considered in this essay will differ accordingly from those expounded on the basis of an alternative value judgment.

The combination of communal and adumbrative subjective forms in transmuted physical feelings provides the foundation of the religious feeling of «the value of the objective world which is a community derivative from the interrelations of its component individuals, and also necessary for the existence of each of these individuals» (JIM 59).

In its empirical dimension, religious experience is rooted in the sensitivity of these physical feelings with their appropriate subjective formIn its empirical dimension, religious experience is rooted in the sensitivity of these physical feelings with their appropriate subjective formin the sensitivity of these physical feelings with their appropriate subjective forms.

with complete consistency, accords priority to actual entities is that it is only actual entities which are agents, in the primary sense I have endeavored to elucidate, all other entities being «agents» or «efficacious» only either as factors in actual entities, i.e., as contributory to the «act» of actual entities (e.g., eternal objects, prehensions, subjective forms, propositions) or as derivative from actual entities (e.g., nexus, societies).

They had concentrated rather on the external world in its externality and had passed over, or taken for granted, the modalities it formed in subjective consciousness.

What this means is that the initial feeling derives its character, or subjective form, from the object felt, and insofar as it assumes the same form it reproduces the object: «In the conformal feelings the how of feeling reproduces what is felt» (PR 249).