Sentences with phrase «occasions of human»

Each occasion is influenced by many factors, only one of which is the group of preceding occasions of human experience that conjointly with successor occasions constitutes the human soul from birth to death.

These entities are very different in kind from the corpuscular societies as a whole and, Whitehead is convinced, have much more kinship to the actual occasions of human experience.

(Whitehead suggests that there may be from four to ten such occasions of human experience in a second.

The previous discussion indicates how Whitehead believes one can, by generalizing from occasions of human experience, talk meaningfully about the nature of nonhuman actual entities in themselves.

Finally, the doctrine that the regions that constitute the standpoint of actual occasions of human experience include those of subhuman occasions in the brain has several specific advantages.

If we follow the argument of the previous section, there would be some difference, for whereas the occasions of human experience have considerable temporal breadth in relation to the electronic occurrences in the brain, we have seen that the occasions of God's experience must be extremely thin in their temporal extension.

To put it in another way, there is a flow of causal efficacy from the events external to the body to bodily events and from them to the occasions of human experience.

But that is, of course, how the Church has always posed the question in relation to the spiritual journey of particular individuals: it has been, indeed, the whole basis of the Church's teaching about how we are to grow closer to God, and how the normal occasions of human life can nurture that process of growth.

Also, what I call «conscious occasions are what Whitehead calls «final percipient occasions of human experience.

Griffin & Sherburne, New York: The Free Press, 1978, 35) This discussion is very important to Whitehead's concept of man because in a later discussion he denies that the inorganic occasions of the human body form a corpuscular society.

The living occasions abstracted from the inorganic occasions of the human body do not»... form a corpuscular sub-society, so that each living occasion is a member of an enduring entity with its personal order.»

Occasions of human experience everywhere exhibit the structures described by Whitehead's categories and, in addition to that, the special forms described as intellectual feelings.

It added an immense richness to the unconscious, which, by the continuity of its life, constituted the successive occasions of human experience as a unified soul.

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

In that picture, the clothes - line is the real self, the genuine identity of the I», and the various articles hung on the line for drying are the particular moments or occasions of human experience.

(3) Nevertheless, it may seem that in process thought there are other types of extended but externally undetectable entities; and this may save the day for the spacy but imperceptible occasions of human consciousness.

Whitehead's tiny occasions of human consciousness would have been imperceptible, but not because they were not publicly objectifiable.

Hartshorne also rejected Whitehead's account of the magnitude of the occasions of human experience for much the same reasons as Cobb.

To cite but one example, in Modes of Thought Whitehead says, in respect to occasions of human experience, that «there is a dual aspect to the relationship of an occasion of experience as one relatum and the experienced world as another relatum.

The theory generalizes the repetition of the past that is evident in conscious, mnemonic occasions of human experience into a feature of all actual occasions, human or nonhuman.

Some we think of as bursts of energy; others, as occasions of human experience.

Whitehead's project to find, in occasions of human experience, patterns or structures that can be generalized, presupposes and implies the view that human beings are wholly, and without remainder, part of the natural world.

Whitehead provided us with a model of occasions of human experience that makes clear that their content is provided by the societies out of which they come into being.

Engaging subjects: childhood, faith, love, death, aging, failure — the small and large occasions of human life.

Each occasion of human experience makes a decision about itself in view of the past that it includes and the future that it anticipates.

Consider, above all, the activity of what Whitehead calls «the final percipient occasion», i.e., the present occasion of human experience, in integrating its present visual experience, with all the complex interpretation involved therein, with previous experiences.

An occasion of human experience is a burst of energy, and all bursts of energy, like all occasions of human experience, are acts of self - constitution out of the world.

Each momentary occasion of human experience is such a concrescence, and there is no subject or substance underlying these concrescences.

One mode is that primarily employed in this book in which attention has been focused on the intrapsychic structure, and especially on the center from which the occasion of human experience is organized and unified.

To understand what is peculiar to the Buddhist structure of existence, it was necessary to concentrate attention on the relation of each dominant occasion of human experience to the predecessor and successor occasion together with which it constituted a soul.

Here is a case, we are told «in which God does aim to be the main content of that which is re-enacted or incarnated from the past, so that an occasion of human experience would not so much re-enact its own human past as some important aspect of the divine actuality» (1:146).

More specifically, what kind of physiological event does an occasion of human conscious experience become?

It is, of course, such subtle, nonconscious decisions, usually quite minor, that Whitehead discerns in every occasion of human experience.

That an occasion of human experience is a synthesis of prehensions is fairly clear to anyone who attempts to describe what is happening.

An occasion of human experience is an event.

(From my Whiteheadian viewpoint, Buddhism seems subtly to have exaggerated the capacity of an actual occasion of human experience to determine its own relation to its predecessors.

If we ask how this difference arises, and if we press our question fully, we find that the answer is that in each occasion of human experience there is a decision determining the subjective aim of the occasion which may deviate from the full ideal offered the occasion in its initial phase.

However, Buddhism does not finally acknowledge the inescapable causal efficacy of the past, an efficacy only partly subject to the control of the present occasion of human experience.

Each occasion of human experience is constituted not only by its incorporation of the cellular occasions of its body but also by its incorporation of aspects of other people.

Not exact matches

When Pope John Paul II spoke on the occasion of the fiftieth birthday of the UDHR in 1998, he warned, «Certain shadows however hover over the anniversary, consisting in the reservations being expressed in relation to two essential characteristics of the very idea of human rights: their universality and their indivisibility.»

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.

The topic of the justice of God would be relevant exclusively or primarily to his aims for human occasions of becoming.

Such concrete knowledge of God is for any such occasion, even a human occasion of experience, largely unconscious, because it is the organizing center of the concrescing activity.

In the case of microbes which feed on humans, a society with limited potential for intensity of experience may achieve a measure of endurance by destroying societies of occasions which form the necessary environment for dominant human occasions of greater potential intensity of experience.

Rather, specifically human existence is, in Whitehead's term, a «personal society,» i.e., a temporal sequence of occasions which share, by virtue of inheritance from the earlier to the later, a defining characteristic that makes the man or woman in question just this individual and not some other.

To be specific, a human being or higher - order animal organism is an ongoing subject of experience in and through its dominant subsociety of occasions; but the coordination therewith required to sustain the flow of consciousness can only be achieved through the collaboration and coordination of millions of sub-fields of activity, subordinate layers of social order, within the organism.

I also believe that, in spite of Whitehead's reluctance to concede privileged status to human occasions of experience, the introduction of the wide range of conscious anticipation of the future which humanity represents in comparison to lesser types of existence also introduces justice as a characteristic of the specially human aim at harmonious beauty.

Hence, a neuronal occasion in the human brain prehends the very minute disturbances of the electromagnetic field occasioned by other neuronal occasions in its immediate past, since these «minor» disturbances are absolutely essential for its own reaction (self - constitution).

For every explanation you offer I can, and on many occasions have, offered an alternative explanation that's consistent with what we know about human psychology and human history, yet mine require no leaps of faith in a God whose existence I can't prove.

Human action is discussed in terms of the relations of human individuals to other human individuals and to subhuman aggregates or societies of occasHuman action is discussed in terms of the relations of human individuals to other human individuals and to subhuman aggregates or societies of occashuman individuals to other human individuals and to subhuman aggregates or societies of occashuman individuals and to subhuman aggregates or societies of occasions.