Sentences with phrase «of conscious individuals»

In the passage of time a state of collective human consciousness has been progressively evolved which is inherited by each succeeding generation of conscious individuals, and to which each generation adds something.

Not exact matches

It was a conscious decision at that point to say we kind of like the funky individual neighborhood bakery thing.»

And I think individuals that are conscious of those characteristics early in their career have a better chance of being successful.»

Every business needs to watch what they spend and because we are conscious of your needs we have given you 9 applications for one low price of $ 49.95 a month, a 70 % savings over individual pricing.

Carl Jung, among others, would answer Yes, and say that this possibility is in fact a whole process of life in which a universal unconscious gradually makes itself known to individual lives and eventually brings a conscious insight into their meaning.

Compare with James's view, quoted above, the following passage of Charles Hartshorne: «If it be asked how the individual can be aware of this infinite range if his experience is finite, the answer is that it is only the distinct or fully conscious aspect of human experience which is finite; while the faint, slightly conscious background embraces all past time» (Beyond Humanism.

The cowed individual of religious creeds harbors a secret wish, perhaps frequently made conscious, to hurl a defiant No!

Two and a half centuries later the German philosopher Immanuel Kant, in the «Preface to the Second Edition» of his Critique of Pure Reason (1787), appropriated this «Copernican Revolution» in thought for his own shift from the presumed objectivity of what we know to the act of conscious knowing itself.2 It remains a contestable assessment because the movement is precisely in the opposite direction: After Copernicus, we humans are no longer understood to be in the center of the universe, whereas Kant concentrated precisely on the subjectivity of individual knowing.

And this is so, not merely because then he would not betray his foolishness, but also because this self - control would help him to become conscious of himself as an individual, and would prevent him from adopting the crowd's opinion.

My listeners, do you at present live in such a way that you are yourself clearly and eternally conscious of being an individual?

They had inculcated a deep sense of sin and a conscious need of personal salvation; they had overpassed national and racial lines and had made religious faith a matter of individual conviction; they had emphasized faith in immortality and the need of assurance concerning it; they had bound their devotees together in mystical societies of brethren fired with propagandist zeal; and they had accentuated the interior nature of religious experience in terms of an, indwelling Presence, through whom human life could be «deicized.»

Do you now live so that you are conscious of yourself as an individual; that in each of your relations in which you come into touch with the outside world, you are conscious of yourself, and that at the same time you are related to yourself as an individual?

This fear is known to the man who is himself conscious of being an individual, and thereby is conscious of his eternal responsibility before God.

Thus each individual is a far more complicated being than he realizes, and his own conscious assessment of himself, his motives, his emotions and his desires is only a rough over-simplification, and very likely a distorted one at that.

But eternity's practice, which never goes out of fashion, is, that you are the individual, that you yourself in the intimate relation of marriage should have been conscious of this.

It will only ask you again and again, do you now live so that you are conscious of being an individual and thereby that you are conscious of your eternal responsibility before God?

But the man who, conscious of himself as an individual, judges with eternal responsibility, he is slow to pass judgment upon the unusual.

When liberal Christians or socially conscious evangelicals challenge the failure of this view's adherents to articulate social and cultural concerns, the reply is that such concerns are not part of the church's proclamation, but that individual evangelicals have always been motivated to reform and renew society, almost automatically.

Only in terms of other people does the individual become conscious of his own being, his own duties, his privilege and responsibilities toward himself and towards other people.

Adam Smith pointed out that universal development may not be the conscious intention of every individual economic agent.

The criterion of repetition of common characteristics does not imply that subjectivity should be objectified, but together with the claim that conscious occasions are spacy it implies that individual conscious occasions must be objectified so they can be prehended by successor occasions.

The intuition that I, with my conscious experience, am an actual individual with the power of self - determination, to make decisions and to cause my body to do my bidding, is reconciled with the equally strong sense that my body is real, and that it exerts powerful causation upon me, in terms of the speculative hypothesis that all actual occasions are occasions of experience, so that interaction of body and mind is not the unintelligible interaction of unlikes (the unintelligibility of which has led philosophers to deny the distinct actuality either of the mind or of the body).

In it we can perhaps catch a glimpse, still in the marginal, conscious state, of individual, germinal heredity in process of formation: as though organic mutation at this stage took the form of a psychic invention contrived by the parents and transmitted by them.

For one thing, though it may enable the individual to achieve the heights of momentary ecstasy, it robs him in return of the ineffable joys of union and conscious loss of self in that which is greater than self: the element burns up all its future in a flying spark.

Viewed in its «supernatural» aspect this endeavour expresses itself and culminates in a sort of participation in the divine life, whereby each individual will find, by conscious union with a Supreme Being, the consummation of his own personality.

Modernity is a spirit that seeks to break up this vision of an unbroken continuum to produce individuals and groups conscious of their individual selfhood and different from other individuals and groups.

Plus, eugenics has gotten personal and highly self - conscious, being driven by individuals who want to stay around forever, resist mindless contentment, and refuse to be suckered by thinking of themselves as parts of wholes greater than themselves.

My conscious relation to my conscious past and future is drastically different from my conscious relation to the consciousness of other individuals.

Nevertheless, I believe that even for the highly conscious individual there are other relations to other individuals in the unconscious dimensions of experience.

He thus becomes conscious of himself as one among the many individuals presented to each other through sense experience.

The combination of the understanding of the individual as the one addressed by God, and thereby placed in decision, and the awareness of the inwardness of the decision joined in producing that peculiar kind of responsible, self - conscious individuality which justifies the term «person.»

But the phenomenon of death not only cuts off the individual from conscious existence, but also cuts him off from any such ultimate solution.

The third distinctive characteristic is a complex and profound subjectivity, both conscious and unconscious, acquired after infancy by the individual absorbing the complexity of responses and meanings of a culture that has been created through many generations accumulating the resources for human living.

Out of this has arisen, in the heart of every man, the present - day conflict between the individual, ever more conscious of his individual worth, and social affiliations which become ever more demanding.

Is there individual immortality in the sense that I will be conscious of myself as a thread of actual occasions?

Freedom would only be the indifferent freedom to this or that, the infinite repetition of the same or the contrary (which is only a species of the same), a freedom of the eternal return of the same Ahasverus, if it were not of necessity the final freedom of the subject to itself that is freedom to God, though this truest «object» of freedom might not be conscious in the individual free act.

It rules out any view of man which suggests that, in whole or in part, the individual survives death and continues to live a conscious existence.

Belief in something transcendental — a «higher power,» outside of the individual — is part of the program, and prayer and meditation are seen as the principal means of conscious contact with this «higher power.»

This concept of «soul,» and the physicalism proposed by many of the contributors, is unacceptable to those who hold that Christianity teaches that man is one unified being but composed of two essential parts - a physical body and a properly spiritual soul which, though the substantial form of the body, is a subsistent entity capable of conscious existence when separated from its body between an individual's death and the General Resurrection.

We find such centralized control present in our individual human experience, and we have immediate introspective awareness of the conscious experience that functions in this control.

As we shall use the term, «personal Christian living» is marked by a conscious reference of the life of the individual to God, both for divine support and in a sincere desire to discover and do the will of God as revealed in Christ.

The first section of this paper presents a general cosmological theory that applies not only to human conscious superjects but to presiding superjects of any kind of individual.

Although in one sense cosmology provides a more encompassing framework than history for a theology of revelation, the conscious awareness of a revelation of God comes into the universe through individual selves embedded in human society and its history.

Shall we wake up by continually questioning our social conditioning and transform ourselves from unconscious members of the herd into conscious individuals?

If the answer is to be in line with Whitehead's cosmological scheme, it will have to take account of the idea that conscious occasions are a subclass of presiding occasions — actual occasions that dominate a physical system so that it functions as an individual rather than as an aggregate.2 But my ideas about what the features of presiding superjects should be are not exactly the same as Whitehead's.

During the five years that the Earth has trembled beneath our feet, its vast human masses splitting and reforming, we have begun to be conscious of the fact that we are in the grip of forces many millions of times transcending our individual liberties.

Panexperientialism agrees with this point even with regard to individual entities, as the experience of the vast majority of them is said not to be conscious.

When biology snaps out of this restriction it will become the basic science because it will be studying those individual entities where feelings exist at the conscious level.

A culture and its language together form an autonomous world of meaning and existence which is indeed the only world of which the individual is conscious.

Those already sufficiently conscious of the sexual imbalance in language make the effort to use «a person,» «an individual,» «one,» «persons,» «people,» «humankind» (a word given deep poetic resonance in our century through T. S. Eliot's «Four Quartets»).