Sentences with phrase «many fields of activity»

The Canadian businessman of 1930 got his news from the dailies, something McArdle keenly was aware of: «Where [the dailies] particularize in special fields of activity, we assume a general, national view of each business situation as the occasion for discussion arises.»

Additional fields of activity for their «financial intelligence» include tracking down illegal arms deliveries and keeping tabs on the increasingly lucrative domain of cybercrime.

The main fields of activity include promoting trade and exports, attracting and encouraging foreign investments and creating strategic cooperation with foreign companies.

Equivalently, then, that successor presiding occasion prehends the mentality of its predecessor (s) in the dominant subsociety, not directly through spatial contiguity, but through the patterns of activity already present both in the brain as its immediate environment and in the entire organism as its overall field of activity.

It is rather an objective but strictly non-entitative reality, i.e., a structured environment or unified field of activity for the emergence of successive generations of actual occasions.

3Pethaps some further explanation is needed of the manner in which a society as a unified field of activity serves as the medium for the transmission of physical feelings and conceptual patterns from one generation of occasions to another.

Elsewhere, I have indicated how this field - approach to Whiteheadian societies allows for a trinitarian understanding of God in which the three divine persons of traditional Christian doctrine by their dynamic interrelatedness from moment to moment constitute a structured field of activity for the whole of creation.6 Here I would only emphasize that thinking of Whiteheadian societies as aggregates of mini-entities with one entity providing the necessary unity for the entire group is reductively much more impersonal and materialistic than the approach sketched in these pages.

Wolf likewise notes that the electromagnetic field which is the brain seems to be part of a still greater field of activity which is the total physical organism:

On the contrary, given the presumption of a collective agency for the cell as a unified field of activity, it makes excellent sense to account for the stability of the field in terms of societies of inanimate actual occasions with their ongoing transmission of fixed patterns and for the vitality of the field in terms of the nexus of living occasions with their higher degree of novelty and originality.

But it is the organism itself as a unified field of activity which thereby continues to exist and undergo various changes.

Hence, even in this highly complex case, it is the collective agency of the entire structured society or overall field of activity which is at work to support a «thread of personal order» among the living occasions.

Though possessing an objective unity, a society or unified field of activity is not ipso facto an ontological agent.

That something else, that field of activity, is space.

Wolf clearly liked the image of a society as an environment or field of activity.

Only the series of dominant occasions known as the soul is a separate society, i.e., a set of personally ordered occasions which provide continuity in time for the patterns already generated in large part by nexus of living occasions within the field of activity proper to the brain.

The key point here, at least for our purposes in this essay, is that the structured society or field of activity is «alive» because of the interrelated individual agencies of all its constituent occasions.

Furthermore, and even more importantly for the purpose of this essay, it would likewise allow Whiteheadians to talk about actual occasions as indeed occasions, i.e., events, taking place within a pregiven environment or structured field of activity.

In effect, then, the «system» or field of activity in question (e.g., a cell) is alive in virtue of a collective agency derivative from the interrelated individual agencies of all its constituent occasions.

In that case, the generalization began with the accepted scientific view regarding the electromagnetic field of activity pervading space and time, and rose beyond the limits of that physical theory to posit the ontological framework which the theory itself presupposes.

The New England Separatist Baptists turned to the South and found a fruitful field of activity.

Its field of activity may be literary, scientific, religious, political, economic, cultural, athletic, and so on, across the whole spectrum of human social activities.

As a totality existing in its own right, of course, the society in question may be part of a still greater society or more complex field of activity.

Yet the nexus itself coexists with them and constitutes their unity as a new ontological actuality, a unified field of activity with a determinate character or common element of form.

Civil societies, for example, are relatively self - sustaining totalities, unified fields of activity for their human members; but they can not be considered even metaphorically as substances without the concomitant danger of totalitarianism, i.e., the radical subordination of individuals to the social whole.

For, wherever used, it guarantees the autonomy of the constituent actual entities, even as those same entities by their individual processes of concrescence indirectly co-constitute the unified field of activity which is their reality as a given society.

Finally, a society as a unified field of activity possesses what might be called a corporate agency which is the indirect result of the interrelated agencies of its constituent actual entities.

Germain Grisez notes: «Some fields of activity are closed to them, and others will be.

Even more perfectly than the human soul with its field of activity can be said to overlap the field of activity proper to the brain and through the brain the other interrelated fields of activity within the human body, so God as the soul of the universe shares a common field of activity with the universe as an all - encompassing social totality.9

Furthermore, this proposal for prehension of God in and through the world coheres nicely with my generalized theory of societies as structured fields of activity.

In many books and articles over the years, I have argued that Whiteheadian societies, while not possessing agency in and of themselves, nevertheless possess an objective ontological unity from moment to moment in virtue of the collective agency of their constituent actual occasions2 The unity thus achieved is in my view the unity of an ongoing structured field of activity for successive generations of actual occasions undergoing concrescence within the field.

God shares, in other words, a common field of activity with finite actual entities (an issue which we will lay out in further detail below).

This transmission of feeling from God to the finite actual entity takes place in the same way and at the same time as the transmission of feelings from previous finite actual entities, namely, through the structured field of activity common to both God and all finite actual entities, as indicated above.

Moreover, this common field of activity within Whitehead's scheme of things should logically be the extensive continuum.

My own trinitarian conception of the God - world relationship, as expressed in previous publications, lends itself even more dramatically to a field - oriented understanding of the God - world relationship since it makes clear how the three divine persons of the Christian doctrine of the Trinity can be said to possess a field proper to their own divine being which likewise serves as the «matrix» or ontological ground for the field of activity proper to creation (see, for example, The Divine Matrix 52 - 69 and «Panentheism from a Process Perspective»).

Not the succession of divine actual occasions, but the divine field of activity thereby created and sustained, is the principle of continuity within the divine being.

Only God's feelings toward that same structure are mediated to the actual entity through the field of activity common to both of them.

For, in line with this proposal one can postulate that the universe or cosmic process is at any given moment an all - encompassing «structured society» or structured field of activity for all the actual entities emergent within it.4 Each actual entity, therefore, is able to derive its defining characteristic or common element of form from the ongoing structure of the society or societies to which it belongs.

That is, in terms of my overall proposal, a society or structured field of activity functions both for the transmission of formal structure and for the communication of feeling from one actual occasion (or set of actual occasions) to another.

That is, just as the human mind is, in terms of my theory, an enduring intentional field of activity for successive moments of consciousness, so the enduring reality of God is an intentional field of activity which overlaps the structured field of activity proper to the universe.

Likewise, God transmits God's feelings toward these actual occasions in their self - constitution through this common field of activity, just as concrescing actual occasions prehend not only the objective structure of their predecessors» self - constitution but also the subjective form or «satisfaction» of their predecessors in the latter's process of self - constitution (cf. Whitehead, Process 85).

But successive generations of actual occasions likewise would not exist with basically the same common element of form from moment to moment unless they were able to prehend the lawlike environment of that same structured field of activity.

At the same time, by thinking of Whiteheadian societies as ongoing structured fields of activity for their constituent actual occasions, I think that I can remedy one of the classical defects of the Hartshornean concept of God vis - á - vis the Whiteheadian.

Much simpler, as I see it, is my own hypothesis that individual actual occasions prehend the ongoing structure of the field of activity (society) in which they and themselves and basically conform their own process of self - constitution to it, with due allowance, of course, for the varying degrees of spontaneity which the individual occasions themselves may possess.3

But, if one focuses on the society as a structured field of activity for its constituent actual occasions, then the continuity in the divine being, which is such an important feature of Whitehead's approach to the reality of God as an ever - concrescing actual entity, is likewise present in Hartshorne's scheme.

In what sense, however, can one say that God and the world of finite actual entities share a common field of activity?

Yet, given the logical problems connected with the notion of a finite actual entity somehow prehending the objective integration of the primordial and consequent natures within God (as indicated above), it makes sense to think of God's influence on the concrescing actual occasion simply in terms of divine feelings vis - à - vis objective possibilities already present in the world as a common field of activity for God and all finite actual occasions.

It seems much simpler to me to say that the structural possibilities for the self - constitution of currently concrescing actual entities are present in the society or field of activity to which the entities belong, but that only God in virtue of the divine primordial nature has an infallible understanding which possibilities will be genuinely fruitful and to what extent they will be fruitful and which possibilities will ultimately be fruitless, at least in terms of the achievement of higher goals and values.

In everyday life, believers and nonbelievers alike «routinely move from one field of activity to another, each with its own set of rules.»

Its various fields of activity in the fight against food waste were also illustrated in presentations of selected initiatives from business, science and politics at the seven - day Innovationparc Packaging, a hallmark interpack event.

A law approved last June by Italy's parliament spelled out that ISS presidents must be «equipped with high and recognized professionalism documented through the presentation of curricula in research and experimentation in the fields of activities of the institute itself.»