Sentences with phrase «objects formed from»

Astronomers believe that these are spinning neutron stars (extremely dense objects formed from the collapse of massive stars) with strong magnetic fields that emit radio signals in one direction.

EXISTENCES AND OBJECTS FORM FROM THE INFINITE AND DISOLVE BACK TO THE INFINITE.

Not exact matches

In microgenesis, objects are generated from phases of potential to forms that become actual in order to become real.

If it is true that the creator constantly supports, preserves, and renews His world, if everything new that appears in the world has come and continuously comes from His plan for creation and from His creative power, then in some way it has to come into contact with the reality that forms the object of the sciences.»

The human mind, in Whitehead's view, is an example of the latter: «There is also an enduring object formed by the inheritance from presiding occasion to presiding occasion» (PR 167).

Like the Leibnizian monad, the occasion is individuated by its individual essence, its particular perspective; but unlike the Leibnizian monad this essence is not predicated of the occasion as a substantial substratum, but enters into the inner constitution of the occasion as «a vector transmission of emotional feeling» or, in the language of physics, «the transmission of a form of energy» from past occasions via the eternal objects that communicate the emotional form and make possible the subsequent reenactment by the prehending occasion (PR 315 / 479f.).

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).

That is, the form is received in matter as it is in any physical change, but also the form is received without matter, that is, it is possessed in disassociation from the sentient's material constitution.3 In virtue of this second mode of reception, the sensible thing is something more than an agent; it becomes an object for an experiencing subject — though this is not, of course, how Aristotle expressed it.

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.

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).

There are similarities between the two accounts of perception, as we have already indicated: perception has as its object an individual; it introduces the object within the percipient; it comes about through the causal efficacy of the object; and it presupposes the transmission of form from object to subject.

And finally, for both, perception, especially in its basic forms, involves an element of affective response to the object — a response that is an integral part of the basic experience rather than «a reflective reaction derived from the original perception» (AI 228).

The subjective form in a particular actual entity, he tells us, unlike the abstract eternal object, is an «element in the private definiteness of that actuality» (PR 444), and the subjective form can not be torn apart from its particular subject without becoming a mere universal (PR 354, 356).

There is secondary origination of conceptual feelings with data which are partially identical with, and partially diverse from, the eternal objects forming the data in the primary phase of the mental pole; the determination of identity and diversity depending on the subjective aim at attaining depth of intensity by reason of contrast.

On the face of it Santayana rejects all three of these departures from the tradition, since (1) he makes no very explicit move from a continuant to an event ontology, (2) regards the inherent nature of an object as a matter of the individual eternal essence which it actualizes and (3) regards the distinction between matter and form as at least a virtually inevitable way of expressing the obscure manner in which one state of things takes over from another (see RB 278 - 284).

The logical structure of a Prolog program is the same logic, in a slightly different form, from which Whitehead's mature understanding of eternal objects developed.

When we identify with the Absolute and not the changing form, we awaken from the dream that we are separate individuals in a world of separate objects.

If one asks how the subject knows the object, one has in brief form the essence of theory of knowledge from Plato to Bergson; the differences between the many schools of philosophy can all be understood as variations on this theme.

As being can never be studied as an independent object, the history of metaphysical thought can not be without implications for the history of being:» [E] very science goes through a process of historical development in which, although the fundamental or general problem remains unaltered, the particular form in which this problem presents itself changes from time to time; and the general problem never arises in its pure or abstract form, but always in the particular or concrete form, determined by the present state of knowledge or, in other words, by the development of thought hitherto.

this human form is no different from my object form that just sits there or the space form that my human form believes is empty.

A definite eternal object is what it is apart from creativity, while an indefinite form depends upon creativity for its further determination.

Instead of being definite eternal objects, however, which can be modified only by being replaced by other definite eternal objects (or selected from an infinitely dense array of eternal objects), it could be an indefinite, partially vague form by which creativity was instanced.

Our Constitution, on this view, promotes an individualism that is ultimately indifferent to the object of choice because it is choice alone, and the dignity of making choices, that separates man from other forms of existence.

However, a subjective form in abstraction from the subject of a feeling is merely an eternal object (PR 233 / 356).

There is secondary origination of conceptual feelings with data which are partially identical with and partially diverse from, the eternal objects forming the data in the first phase of the mental pole.

It can not be objected to this, that the finite efficient cause produces its effect in the potentia of another (the materia from which it educes the form), so that it does not itself become more than it was.

In addition to such practical distancing of objects, there is a more radical form in which the object is accorded its freedom also from the interests of the subject.

(d) As we saw from the quotation from Bachofen, mythical symbolism differs from other forms of speech in that it offers an all - embracing view of its object.

In our present state of human nature, lust accompanies our sexuality and, if not countered, prevents sexuality from being a school and a means of love, and turns it into an obsessive form of self - centeredness that tends to make others into objects of gratification or exploitation, and not persons to be respected or loved.

Clifford Geertz uses a similar notion of «bodied stuff» to distinguish the object of culture analysis from the abstractions that form nomothetic observations (The Interpretation of Cultures, 23).

«Object» in Whitehead's terminology is a property or characterization of events, but, as I said yesterday, I think there is enormous difficulty in splitting the events, as propertyless slices of the passage of nature, off from «objects» as thought these were like Platonic forms entering into it.

But in its origin it represents the totality arising from the contributions of separate objects to that form of energy.

Moreover, sensa are declared to have some form of realization that differs from that of patterns: «But the realization of a sensum in its ideal shallowness of intensity, with zero width, does not require any other eternal object, other than its intrinsic apparatus of individual and relational essence; it can remain just itself, with its unrealized potentialities for patterned contrasts» (PR 115 / 176).

In summary, extending Whitehead's doctrine of eternal objects to include the idea that they form a dense continuum seems to raise at least two problems: (1) it requires that God consciously prehend a nondenumerable multitude of propositions regarding every past actual occasion and (2) it requires either that a new concrescence choose its subjective aim from a nondenumerable multitude of alternatives or that this multitude somehow be restricted before all these alternatives are prehended by the occasion.

You could only approach God in worship if you ate certain foods and not others, wore certain forms of dress, refrained from touching a variety of objects, and so on.

In other words, the essential order of movement is not that of an object translating itself from one place to another, but rather, it is a folding and unfolding, in which the object is continually being created again, in a form generally similar to what it was, though different in detail.

This distinguishes the theoretical work of a theological school from all other forms of critical inquiry, even those that use the same disciplines in regard to what appear to be the same objects of inquiry.

Whitehead states that «in an animal body the presiding occasion if there be one, is the final node, or intersection, of a complex structure of many enduring objects» (PR 166f) and that an enduring object is «formed by the inheritance from presiding occasion to presiding occasion» (PR 167).

If it is objected that the composite is a new entity distinct from form and matter, Suarez answers that it is not an entity distinct from form and matter as joined, and thus that whatever is formal in it, is in the substantial form taken as separate from the union — there can be no new form over and above the substantial form that arises from the union of form with matter.

It could be objected that Suarez is here contradicting his expressed opinion that the forms of compounds, and especially of living beings, are essentially distinct from the forms of the elements that comprise them, since compounds have «nobler» qualities than elements, and this requires a nobler form (MD 15, 10, 48).

It flows from his argument that the latter, non-universal, non-intelligible mode of the form mentioned by Mr Deighan must be abstracted by the «active intellect» into the former «in the mind» mode in order to be the object of our understanding (intellect).

Giving orders, and obeying them — Describing the appearance of an object, or giving its measurements — Constructing an object from a description (a drawing)-- Reporting an event — Speculating about an event — Forming and resting a hypothesis — Presenting the results of an experiment in tables and diagrams — Making up a story; and reading it — Play - acting — Singing catches — Guessing riddles — Making a joke; telling it — Solving a problem in practical arithmetic — Translating from one language to another — Asking, thanking, cursing.

The historical fact which can become an object only for Faith, and which one human being can not communicate to another, i.e., which can indeed be communicated to another but not so that the other believes it; and which if communicated in the form of Faith is so communicated as to prevent the other, so far as possible, from accepting it immediately.

Indoor toys are more varied in form, from actual tangible objects, to online toddler toys and games.

«We want to point out that in any discussion with our partners we have to start from a fundamental constitutional principle, the same in the US and Romania, according to which the debates, decisions and votes in the Parliament take place in the name of the sovereignty of the people and can not be the object of any form of pressure,» reads the quoted communiqué issued by the heads of the two Chambers.

Each of the motifs that make up the corpus of adinkra symbolism has a name and meaning derived from a proverb, a historical event, human attitude, ethology, plant life - form, or shapes of inanimate and man - made objects.

Most likely, Meech says, the object is an outcast from another star system: a space rock flung out during the star's tempestuous youth when it was surrounded by freshly - formed giant planets embedded in a disk of debris.

In fact, just before posting this Top Pictures list, a NASA press release came out saying the Fermi satellite has seen gamma rays from this object, which is another very strong piece of evidence for this; gamma rays are the very highest energy form of light, and should be made when subatomic particles bounce around in supernova shock waves.

That's at least 100 times larger than the nanodiamonds that form when planetary objects collide, and it's far larger than diamonds that form by condensing from carbon vapor inside clouds of interplanetary gas and dust.

As the ring system spits out moonlet after moonlet, the small objects merge to form larger moons, which may merge in turn as they spiral outward from the planet.