Sentences with phrase «objects of awareness»

Humans tend to experience I / Me / Mine and objects of awareness as real, concrete, substantial, and permanent entities.

The psychic processes, which were the content of conscious and unconscious experience, became for them also the objects of awareness, and these were, to an astonishing degree, thereby subjected to conscious control.

Let us say that God would not be exactly what He is if the objects of His awareness were different.

In the datal mode, consciousness stands in a thetic, intentional relation to that of which it is conscious; and that of which it is conscious is transcendent to it as an object of awareness.

Knowledge is a later development of consciousness and occurs only when consciousness reflects on itself by turning back upon itself and positing a former moment of experience as an object of awareness.

By definition, meditation is often used to describe the individual's state of intense attention on an object of awareness like...

Assuming you are speaking of perception, Objectivism normally distinguishes between the form and the object of awareness — where the form is the way in which the object is grasped.

Not exact matches

They all have lots of objectives, but it's about helping them measuring back to that object, not just awareness but what kind of awareness, not just impressions but what are they actually going to do for you or for the brand, the business, are you changing the hearts and minds of the customer?

Only such an awareness can give depth and height dimensions to what Fromm calls one's «frame of orientation and object of devotion.»

This view leads to difficulty, for awareness or knowledge is always awareness or knowledge of some object.

If it is rebutted that we need not speak of the experience as the object of knowledge of this reflexive awareness, then this view boils down to a recommendation for a radical shift in our understanding of what we mean when we speak of an «awareness of» or «knowledge of» something, a shift which is unwarranted.

Such an awareness is impossible if and so long as the other is for me the detached object of my contemplation or observation, for he will not thus yield his wholeness and its centre.

The concept of the specious present provides for process in the object and lack of succession in the awareness; it does not provide for the joint exemplification of these by the same entity.

It becomes possible only when there is some measure of self - awareness, that is, only when the self becomes an object to itself.

First in Socrates did the individual soul attain to self - awareness in the sense of knowing itself as an object of its own inquiry and its own activity.

The basic identity of thought and king, the unity of subject and object, and the possibility of immediate awareness by participation, which are assumptions of Western idealism from Plato to Hegel, are all fundamental to Tillich's viewpoint.

Generality and the recognition of different objects presuppose this form of memory, for both are initially based on an awareness of the likeness of bodily attitude or of a similarity of reactions in diverse situations.

He states that a man may have immediate awarenesses of two kinds: intuitive awareness of his own thoughts and feelings and sympathetic awareness of certain changes in parts of his body.21 The second type of direct human awareness involves the principle that the objects immediately known in sensation or perception are always objects inside the body and never objects outside the body.

Concealed beneath all appearances, and normally not the object of our focal awareness, there is an inexhaustible dimension of depth.

Sense - awareness disengages factors from the total flow of fact (PNK 59 - 60; CN 13; R 14), the content of primal experience, bringing to the fore two profiles (suggested AE 201) of total perceptual objects.

We perceive concrete objects as being more than their involvement in the particular ingression relation at the basis of our sense - awareness, and hence as overflowing particular profiles.

The attempt to prove that there is a universe of objects and forces independent of my subjective awareness will be self - defeating because any evidential statement capable of taking me beyond my Cartesian subjectivity will presuppose that the world exists.

First, he distinguishes from classical empiricism a revisionary description of experience according to which sense perception is neither the only nor even the primary mode of experience, but is rather derived from a still more elemental awareness both of ourselves and of the world around us» (PP 78).6 On Ogden's analysis, both the classical and this first type of revisionary empiricism «assume that the sole realities present in our experience, and therefore the only objects of our certain knowledge, are ourselves and the other creatures that constitute the world» (PP 79) 7 With these «two more conventional types of empiricism» he contrasts a «comprehensive» type of revisionary empiricism distinguished from them by its consideration of the possibility (and then also by its claim) that the internal awareness it asserts together with the former revisionary type is «the awareness not merely of ourselves, and of our fellow creatures, but also of the infinite whole in which we are all included as somehow one» (PP 87, 80, 85).

Perception grasps some aspects of concrete perceptual objects directly in sense - awareness and other aspects indirectly by perceptual judgment, while letting the objects stand as they are in themselves.

The individual sensa involved are grasped as «together» by a reflexive — though marginal and pre-propositional — awareness of their involvement in one continuing sequence of acts directed, not upon the sensa themselves, but upon the objects enumerated.

To relate the formal structures of mathematics and science to the concrete particularities of the world of actual objects requires not only calculation but judgment, a judgment which, if Dewey and others are correct, surely involves valuation and qualitative awareness.

The discovery of subjectivity is coupled with an awareness of the world as an object for thought as distinct from the knower.

To those who object that happiness is impossible in a present that always looks to the future for fulfillment, revelation proposes that the kind of happiness most pertinent to the «now» is precisely the awareness of promise in every present situation.

That is to say, it can be correctly defined as that which, when made the object of attentive awareness, yields the values of religious experience.

The form that this awareness of nature takes is an awareness of sense - objects now - present, namely qualities situated in the events within the duration associated with the percipient event.

I suggest that since Whitehead is here speaking of physical objects and of scientific objects as being the occasions of a duration, the meaning of this notion of occasion is the same as the meaning of the previously employed notion of conditioning awareness.

But whatever convenience and expediency require about the way in which the unity of theological study be broken up into manageable parts, the first requirements laid on all the specialists in the community seem to be: that their intellectual participation in the life of the Biblical, the historic and the contemporary Church always have in view the common theological object — God and man in their interrelations; and that it always be carried on in acute awareness of the «world» in which the Church has been assigned its task.

While it is true, as has been said before, that theology requires personal involvement on the part of its students, the fact can not be ignored that in the activity of the intellect the ultimate objects and subjects of love, faith and hope must be set somewhat at the fringe of awareness.

It is this critique that led to the awareness by some that the poor have to be organized to fight for their rights and they should not be mere objects of charity but subjects of struggles for a new just order.

Developmental awareness of object permanence: At 8 months an infant is just beginning to understand object permanence.

You need to also ensure that your chosen gym has good child developmental benefits such as improvement of cognitive skills like gripping and grappling of objects, self - awareness, optical sensitivity, and gross motor advantages for your child.

As your baby's spatial awareness develops, together with her sense of touch, she can tell the difference between round and flat objects.

The developmental benefits the NogginSeek provides include baby's awareness of object permanence as the beads hide in the striped tube and are released as baby plays with the rattle.

Beads that hide in the striped tube when the NogginSeek Rattle is held upright to encourage awareness of object permanence.

If their sexual awareness has yet to develop, they don't yet buy into society's emphasis on female breasts primarily as sex objects, and it's not messing kids up to breastfeed well beyond the 1st year of life, how should we respond?

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Awareness may be a metaphor when applied to inanimate objects, but the potential of that metaphor is entirely literal and, so far, almost entirely beyond our ken.

ASE activities in support of environmental awareness and better planetary stewardship include the Windows on Earth project, the ASE Near Earth Object mitigation effort, publication of the international best - selling book The Home Planet, partnership in the «Arbor Project» international forest conservation effort, and sponsorship of environmental films, projects and videos.

This is achieved by developing the art of relaxation while keeping awareness of the object of meditation.

Dhyana is explained in the Yoga Sutras of Maharishi Patanjali as constant and effortless flow of awareness a point, object or a centre.

Meditation is a technique that involves consciously directing one's attention to an object of focus (such as breathing or a sound or word) in order to increase awareness, relax the body, and calm the mind.

If concentration is about focusing, then meditation is about de-focusing; yet maintaining a complete awareness of the object of meditation.

Allow the awareness to be your mind's only object of attention.

When the middle channel (Sushumna) becomes the main pathway for Prana it is said that the mind becomes free from all the connections with its objects of enjoyment which results in complete awareness of the self, or self - realization.

Notice differences in the quality of your awareness as you move from one sense object to another.