Sentences with phrase «level occasions of»

Not exact matches

A renowned campaigner against the rising level of poverty in the U.S., his rivals were left speechless after the media reported that he had paid more than $ 400 on two separate occasions for a trim at a popular Rodeo Drive salon.

What all this means, of course, is that entrepreneurship has become an accepted occupational choice in the United States, occasioning a continuing boom of company building that fluctuates modestly with economic conditions but persists at a generally high level.

I actually spoke to one of the members of the Board of Governors, it was a social occasion and I was kinda tweaking her a little bit and said «you guys are insolvent every now and then depending on the level of interest rates because you have all these 10 - year notes,» and she said «no we're not.»

Income levels are likely to affect whether wearing make - up is part of the morning routine or saved for special occasions.

The once - booming controversial financial sector, which has on many occasions caught the ire of regulators, appears to be showing distinct signs of faltering as evidence mounts of investors withdrawing from those savings products that once helped to bolster the shadow - banking sector to unprecedented, dangerous levels of leverage.

As has been stated on a number of occasions, the Bank intends to abstract from the price - level effect of the tax changes and will seek to ensure that ongoing inflation remains consistent with the target once the tax changes have been absorbed.

As it was mentioned earlier and on many different occasions, the 61.8 % level of retracement is obligatory in those kinds of patterns and there are different types of flat patterns and those types depend on the length of the reversal or the length of the retracement.

But it is consistent with Whitehead's statement elsewhere in Process and Reality that «agency belongs exclusively to actual occasions» (PR 31/46) and it does circumvent the charge of reductionism (atomism) which Ivor Leclerc and others have leveled against Whitehead in the past (NPE 289 - 91; PN 118 - 22).4

And yet, with the emergence of consciousness at the level of regnant human occasions, the struggle for justice becomes ingredient in the achievement of the richest harmony of experience attainable.

Subordinate nexus, on the other hand, are groups of occasions whose character is derived exclusively from the role which they play in the structured society; hence, when and if that «level of social order» dissolves, they, too, go out of existence.

Gallagher, to be sure, thinks of these other living occasions as «subordinate nonconscious «living persons,»» (PS 4: 264), i.e., as strands of living occasions with a modest degree of social order below the level of consciousness.

Further, the transmission within the body is one which introduces increased emphasis from occasion to occasion as the experience rises to the level of the final percipient, which we maintain need not be a member of the dominant nexus.

What carries over from word to word is in part continuity of a lower - level set of occasions in the «nonsocial» nexus.

Hence the act of understanding language is partially a case of high - level conceptual occasions, and partially one of reiterative expectations.

The first description points to a level of mental functioning in which bodily experience is merely registered without much enhancement of the mental pole in the occasions other than perhaps a general feeling tone; the second points to an habitual form of bodily unity; and only the third suggests a flight from environmental obligations in the interest of greater depth of experience.

In his main work, Difference and Repetition (1968), he has shown why the conception of concrete immediacy in and between occasions must not be considered naive in a post-Hegelian sense, but post-Hegelian altogether.15 In order to achieve this aim, Deleuze replaces the categorization of the world into the general and the individual in favor of the distinction of the universal and the singular.16 On the level of abstraction, «mediation» describes the analysis of that which is subjected to a «law.»

Corpuscular societies consisting of low — level occasions, such as rocks and billiard balls, display little originality, thereby providing ideal instances of efficient causality for mechanistic science.

At the macroscopic level societies of occasions are preserved in their dominant patterns through adaptation to their environment.7 This adjustment is pursued ultimately not for its own sake, but for the sake of providing a stable actual world in which the constituent occasions may be nurtured toward the achievement of greater intensities of self - realization.

The evangelicals, who run through every denomination, are fun to hang out with on occasion, but they anticipate a level of enthusiasm out of me that I just can't muster up every day — I am a person who is chipper some times and acerbic others; I can't handle being happy clappy all the time as some sort of faith statement.

The principle is that in regard to the presentation of subjective aims, God has to «speak» to each actual occasion in its own «language,» that is, at its own level, in a manner harmonious with the character of the sort of data which are in general operative in the aesthetic synthesis which is the concrescence of the actual occasion in question.

Such a miracle would involve the suspension of the laws of nature at the level of primitive actual occasions, but if we accept the principle that God «speaks» to a given actual occasion in its own «language,» and if the «language» of primitive actual occasions in nature is such that the character of the data available for aesthetic synthesis in the concrescence of such occasions admits only of absolutely miniscule contrasts with the givenness of the character of the past, then God has no leverage via subjective aims to introduce shifts in the social structures conditioning the possibilities available for aesthetic synthesis in the concrescences of such primitive actual occasions.

We have already seen that Whitehead says that «in all probability» electrons and protons are structured societies — this warns us both that (1) he is not ready to die in the last ditch over this issue, but (2) he is pretty certain that at the level of electrons and protons we have not yet gotten down to personally ordered, serial strands of actual occasions.

They open up the possibility for God to be related to the creation, and in this instance at the level of human existence, in the light of the new occasion, by the responsiveness of God to that event and by his employment of that event to bestow upon his human children still further «graces and mercies».

But how this is a problem can be seen only after we first descend to the level of an ordinary temporal occasion, A, and ask how it can prehend a past occasion, X, which is part of A's actual world.

In a simple, unstructured environment oblique occasions will offer no significant alternatives to the aim presented by the dominant past entity and concrescence will be essentially reiteration of prior forms of definiteness experience will be at the level of what Whitehead calls, technically, physical purposes.

At the human level, there is what we style «sin» — willful choice, with its consequences, of that which is self - centered, regardless of other occasions, content to remain stuck in the present without concern for future possibilities — and this is an obstacle which is like an algebraic surd.

The building block electronic and protonic actual occasions are, in the case of human beings, swept into vastly more complex, Chinese box - like sets of containing societies within which there are social levels that can be identified with cells, others which answer to Aristotle's levels of tissues and organs, and which finally are presided over by what Whitehead refers to as the regnant nexus, a social thread of complex temporal inheritance which, Whitehead suggests, wanders from part to part of the brain, is the seat of conscious direction of the organism as a whole, and answers to what in Plato and Aristotle is called the soul.

They also say, «Individual occasions in God eventually lose their individuality as their experience of the future fades into insignificance and they imperceptibly merge with the next lower level... «7

At the molecular level there are such actual occasions moment by moment in the molecules of the pen.

It differs, however, in distinguishing between mereological emergence in aggregational wholes, in which the emergent properties and causal powers are fully a function of the properties and powers of the parts» and the emergence of regnant occasions of experience in compound individuals, in which the higher - level emergent exerts causality — both final and efficient — of its own.

The panexperientialist version of physicalism can affirm this belief because its «physical entities» are phyk4 - riseatd entities, and because there are various levels of such entities, one level of which is that of the dominant occasions of experience constituting the human mind.

Imagine the prehensive relations across levels of a structured society in which presiding occasions have durations a million times longer than do subordinate occasions.

What I should claim, however, is that in a manner appropriate to the particular level and in a fashion suitable for the particular occasion, however «large» or «small», there is such «decision» as entails a «cutting off» of this or that possibility for actualization and an «acceptance» of this or that other possibility.

Even here his account indicates that he thought of the dominant monads as spatially minuscule in extension rather than as spatially inclusive of the occasions at lower levels.

I see no reason to insist upon this absolute difference, and could even suggest that at the highest levels of their intellectual functioning human occasions may be able to conceive possibilities directly.

The temptation to determinism in our thinking arises from the fact that the bulk of nature, the mineral level studied by geology, physics or inorganic chemistry is constituted by aggregates of occasions so conforming to their past that any present state in this inert realm seems to be the purely passive recipient of a series of events leading up to it.

From the point of view established in Process and Reality, if prehensions are attributed to organs and cells and molecules, then there are actual occasions at these successive levels.

Despite the indications, just noted, that there are occasions at various levels, such as subelectronic, electronic, and molecular, his most detailed analysis indicates that the larger units are societies of mutually external smaller entities and do not have the unity of actual occasions.

In consequence we have a description of the world that allows room for decisions made by particular «occasions» or moments — and these decisions, whether at the conscious level in man or at lower or nonconscious levels elsewhere, make a difference.

This is because there is no one series of higher - level actualities («dominant occasions») within the society which can coordinate the activities of the myriad members.

But that kind of intimacy between different societies of actual occasions, one of which is scaled up to the divine level, seem counter-intuitive.

Despite Hall's appeal to the Whiteheadian separation of «practical» and «speculative» reason, 11 I think that on a more fundamental level Whitehead too regards knowing (or more broadly the relation of any actual occasion to its «environment») as an active process in which the aim of the subject at its own attainment of value partially determines how it will respond to the objects of which it is aware.

When John Cobb suggested that a chemical molecule might properly be regarded as an «enduring object» (CNT 89), Donald Sherburne rejected the idea, maintaining that «electrons and protons are structured societies» and stating that it was Whitehead's opinion that «at the level of electrons and protons we have not yet gotten down to personally - ordered strands of actual occasions» (PPCT 89).

The objective possibilities for the occasion's self - constitution are already present in the field; God's role is to make clear on a feeling - level which of those possibilities are to be preferred and in what order.6

God, in other words, is communicating with the actual occasion in its process of self - constitution through a feeling - level evaluation of the de facto situation in which the occasion finds itself.

Even at «this level the actual occasion, which is the smallest reality considered in process thought, is the unity of many prehensions.

Whitehead finds subjectivity in all occasions, placing the basic elements of existence in molecules and mountains in the same sense that Sartre or Merleau - Ponty attribute it to men and women — in the sense that there is a trivial but true level of subjectivity, of feeling, of decision, in all occasions.

When, therefore, God passes his judgment, it is on the occasion of this social choice, but at the level of its deepest motive (the attitude to God) and not the more superficial and secondary ethical motive.

When one entity causally influences another at the fundamental level of cosmic occurrence, it does so by perishing and handing itself over as an objective datum to be appropriated in an indeterminate way by subsequent occasions.

Beginning with the lowest level, there are societies of electrons, and there are the occasions in cellular «empty space» which account for the life of the body.