Sentences with phrase «individual human experiences»

In describing this process both Wieman and Whitehead are dealing with individual human experiences.

But I do argue that even if we each had privileged and direct access to, and guaranteed inventory of, our own individual human experience, only a complex dialectical examination could, if anything could, reasonably and nonarbitrarily determine which features of our own experience — individual and human — are essential to experience as such, which are essential to human experience but not to experience as such, and perhaps which are essential to one's own experience but not to human experience as such.

We find such centralized control present in our individual human experience, and we have immediate introspective awareness of the conscious experience that functions in this control.

In Whitehead's view, an individual human experience does not first exist and then enter into relations with others.

The locus of these decisions is in the individual human experience.

Not exact matches

The value of Schilt's work is in its use of the experiences of extraordinary people as a lens to reveal how the value of human capital — an individual's education, experience and abilities — is tied to gender perceptions.

Design the entire end - to - end experience with individual humans in mind.

We are highly experienced in working with Human Resources personnel, in - house client counsel and foreign individuals from across a wide spectrum of industries to efficiently obtain U.S. immigrant and non-immigrant visas.

Context on not only how businesses are impacted by changing technologies, but also getting new contextual understanding of how the individual buyer and human experience is changing.

Compare with James's view, quoted above, the following passage of Charles Hartshorne: «If it be asked how the individual can be aware of this infinite range if his experience is finite, the answer is that it is only the distinct or fully conscious aspect of human experience which is finite; while the faint, slightly conscious background embraces all past time» (Beyond Humanism.

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.»

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.

All human emotion and feelings are subjective and experienced differently by each individual experiencing them.

Just this: knowing that ignores or papers over our individual and corporate human experiences of the cross is of little value and even less use in a world that testifies daily to the reality of such experiences.

: An Essay in Whitehead's Metaphysics,» does not bring the Whiteheadian account of deity into direct contact with particular, concrete historical or individual experience.1 Williams affirms that the specific metaphysical functions ascribed to God by Whitehead «involve the assertion that God makes a specific and observable difference in the behavior of things» (page 178) and goes on to remark that «Verification [of God's specific causality] must take the form of observable results in cosmic history, in human history, and in personal experience» (page 179).

Rad - con philosophers typically claim to be «empirical,» reducing the intelligible world to detectable phenomena and the subjective experience of the individual human specimen.

Jeremiah's vision of the new covenant which God would inscribe upon the human heart follows his bitter reflections about how little individuals or nations learn from their experience.

The process as a whole is the succession of these atomic units which are the individual occasions of human experience.

Crucially important to Meland's enterprise is a recognition of myth as the felt expression of the depths of human culture, In his view, religious faith, and more particularly Christian faith, finds embodiment and expression not only in religious institutions and individual religious experience, but in the midst of secular cultures as well, The Judeo - Christian mythos underlies and is formative of the cultural sensibilities of Western men.

And even though for Whitehead human social interrelationships are primarily instinctive (owing to the «sympathetic» nature of human experience), nonetheless it requires the repetitive occurrence of inherited social activity to establish a social order stable enough to secure the continued social interaction of individuals, and therein the endurance of society as a whole.

The novel events in the lives of individuals (human and otherwise) are unified in the experience of God.

In the simplest terms then, human social experience is a form of togetherness in which there is a sharing of feeling, a concordance of emotion, between two or more individuals who become immanently related one to another by the very character of their mutual experience.

It is a «social event» founded on the basic need for human beings to interrelate with others of their kind within the context of a nourishing social environment; it is a «living - togetherness» constituted of individual human beings sharing a common and, to some extent, mutually satisfying form of social experience.

In this way, social cooperation among human beings brings about the cohesion, and therein the unity, required of a society by interrelating the personal experience of individuals in such a way so as to emotionally bond those individuals together.

The new self of each moment partly includes the old experiences through memory, although Hartshorne does not exclude as inappropriate some talk of an old self with new experiences, provided it is clearly understood that the old self is contained within the new experiences and not the converse.4 Furthermore, he reasons that, if human experiences were the properties of an identical ego instead of the ego's being the property of the experiences, then to know an individual ego would mean to know all its future; and, therefore, we could not really know the individual in question until his death.5

It is because many of the terms lack meaning that squares with verifiable human experience (must be verifiable to others, as well, for purposes of proof; but inverse this requirement, as I did with language, and you end up with the following: if something can't be evidenced to others, there is a good likelihood that it is not what the individual thinks it is).

In fact, if we agree with him that human experiences of as brief a duration as one - tenth of a second may be distinguished in consciousness, and if we disregard the problem of whether a sleeping person also experiences at about the same rate of ten occasions per second, then simple arithmetic enables us to conclude that the concrete reality of a human being that lives seventy years is well over two billion individual «selves»!

Far from thinking of billiard balls as symbols of reality, Whitehead takes human experience as the event or process that points to the nature of all individual entities, from protons to people.

Along with common human experience, the behavioral sciences provide much data that can only be explained in terms of the individual's fundamental desire to be valued.

This type of argument is again broadly evidentiary in nature, although it reflects not the «turn to the subject» characteristic of the appeal to individual experience, but rather a «pragmatic» or «linguistic» turn, as illustrated by Whitehead's observation that the evidence of human experience as shared by civilized intercommunication «is also diffused throughout the meanings of words and linguistic expressions» (cited in TPT 74).12 Such an appeal is an essentially historical form of argumentation.

What is destroyed in the loss of the ecosystem, therefore, is not only the intrinsic value of myriads of individuals making up the forest community but also very important additional contributions of the forest to the intrinsic value of human experiences.

As the name «genetic ontology» indicates, one general assumption is that the human's statements about reality express the experience of a genesis of being — and to be sure in a phylogenetic as well as in an ontogenetic sense, that is, in the form of an historical - evolutionary as well as an individual process.

It is only in this context of contributionism that Hartshorne speaks of the quality of human experience and individual satisfaction or happiness.

It is in contributing to the one life of God that the multitude of human experiences and values in fact becomes that sort of good which is «individual, unitary, personal» (RH 32).

While she was certainly an individual human being from conception, her experience of others is prior to the development of any articulated or strong sense of individuality.

The new unity goes deep, It implies a continuity in origin of the subjective elements of individuals which we recognize so clearly in our human experience.

It is true, as Hall points out, that for Whitehead ordering principles are «immanent» within particular occasions (see UP 261 - 70), but in most cases those ordering principles also reflect the «mutual relations» of individuals, as well as the «community in character» pervading groups or societies of individuals (AI 142).13 This is particularly true of persons: the relations between occasions which constitute the human body and brain, and the «community of character» of the succession of personal experiences, give an essential element of unity to human experience.

Polkinghorne's discussion of the resurrection focuses, in contrast, on general philosophical arguments to the effect that «in order to confirm... the claim that the integrity of personal experience itself, based as it is in the significance and value of individual men and women and the ultimate and total intelligibility of the universe, requires that there be an eternal ground of hope who is the giver and preserver of human individuality and the eternally faithful Carer for creation.»

Such recognition avoids the grim but fashionable conclusion that human reality must mean the trivial experience of individuals, leveled by a homogeneous majority complacently satisfied with the «unholy» given.

The unified human experience with its consciousness through the life of the individual and its dominance over strictly bodily needs is the human psyche.

The final ontological individual is the actual momentary occasion of experience, in this case, of human experience.

These lists and specific references in other essays identify six similarities: (a) God is understood as love involving God's presence in human experience and God's response to that experience, (b) human existence depends upon God's grace and that grace makes humans free, (c) humans respond to God resulting in the fulfillment of God's intentions in the concrete experiences of individuals, (d) knowledge involves more than subjective sensory experience, (e) experience broadly understood is crucial for theology, and (f) reality is characterized by diversity and relationality.

How are we supposed to derive human consciousness — our rationality and intentionality, our richly variegated qualitative experiences, our sense of free choice, our complex and highly developed agency — from the aboriginal mentality of the simple individuals, presumably the basic particles, that constitute us?

But human experience has a continuity in origin from the feelings that constituted the being of the first mammals, the reptiles from which they evolved and all individual entities prior to them in the evolutionary sequence going back to the physicists» initially featureless universe — hence Whitehead's proposition that the cosmic evolution of the universe «is a creative advance into novelty» (PR 222).

However, the fullness of what we experience in the human race, «not only the occasional rare and truly selfless individuals that there are, but the thousand small, routine acts of kindness that enable every society to run reasonably smoothly», simply can not, be based solely on the human genetic make - up.

These truths are intuitively available to all — and we grasp them precisely in the experience of personal love: When we love a person, it arises from the very centre of our being and freedom, and it is never love of just any human individual, someone who can be swapped - out, so to speak, and replaced with another.

Human experience is seen as a high - level exemplification of reality in general, that is of all individual entities from protons to people.

In consuming this highly - processed snack, individuals seek a sensation of pleasure or alleviation, similar to the relief experienced by humans who use and abuse alcohol, nicotine and cocaine.

Camp Barnabas is a non-profit Christian summer camp that is «dedicated to providing life - changing experiences to individuals with special needs and chronic illnesses as well as their siblings» as well as «provides ministry and social experiences that increase spiritual knowledge, social learning, and human dignity» and «changes perspectives and redefines disability.»

These benefits include but are not limited to the power of the human touch and presence, of being surrounded by supportive people of a family's own choosing, security in birthing in a familiar and comfortable environment of home, feeling less inhibited in expressing unique responses to labor (such as making sounds, moving freely, adopting positions of comfort, being intimate with her partner, nursing a toddler, eating and drinking as needed and desired, expressing or practicing individual cultural, value and faith based rituals that enhance coping)-- all of which can lead to easier labors and births, not having to make a decision about when to go to the hospital during labor (going too early can slow progress and increase use of the cascade of risky interventions, while going too late can be intensely uncomfortable or even lead to a risky unplanned birth en route), being able to choose how and when to include children (who are making their own adjustments and are less challenged by a lengthy absence of their parents and excessive interruptions of family routines), enabling uninterrupted family boding and breastfeeding, huge cost savings for insurance companies and those without insurance, and increasing the likelihood of having a deeply empowering and profoundly positive, life changing pregnancy and birth experience.