Sentences with phrase «of conscious thought in»

I've talked in several other articles about actual PROOF of how using the power of conscious thought in your mind can help bring about those changes in your body (aka placebo effect).

Not exact matches

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

Telling quote: «I think what we made the mistake of doing early on was taking every opportunity alone to talk about the business, at dinner, driving the car, you know at home brushing your teeth, as you're getting into bed, as you're waking up, and I think we made a conscious effort to not do that because I think it was just, you know, it would burn us out,» Kate told CNN in 2002.

It arguably is, but in fact the benefits of conscious consumerism are not as obvious as many would have you think.

Just started my job in July (22 years old) and of course I've been thinking about these questions being someone extremely conscious of my personal financial future.

It appears that Palihapitiya made the comments just a day or two after Parker broadcast his own warnings in an interview with Axios, telling interviewer Mike Allen that the thought process behind building the social media giant was: «How do we consume as much of your time and conscious attention as possible?»

I think we all naturally gravitate towards engineering things in our favor, whether we're conscious of it or not.

The important point for Schwartz here is not simply that modified thoughts and behaviors permanently altered patterns of brain activity, but that such modifications resulted from, as he calls it, «mindful attention» — conscious and purposive thoughts or actions in which the agent adopts the stance of a detached observer.

Concerning the «Eternal, conscious torment in hell», take what the Bible actually says about hell and its duration» and if you do not believe some of the things that some people think is unscriptural and can not find it Scripture just ignore it.

Further, as I have said before, if this little precarious foothold upon earth is all that we are ever to know of conscious living, if in fact there is no life except the material and physical, those of us who are not particularly altruistic by nature would hardly think our labors and struggles worth while.

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.

Deleuze (1994) 14 - 15: «When the consciousness of knowledge or the working thought of memory is missing, the knowledge in itself is only the repetition of the object it is played, that is to say repeated, enacted instead of being known... the less one remembers, the less one is conscious of remembering one's past, the more one repeats it.»

Did you ever think when you are typing words, gathering your thoughts, deciding / choosing what to say, and using the best intellect you can find in your brain; that you are conscious in these thoughts / decisions, and that your eyes / hands / brain synapses, are all part of the lense (of the human body) that you are able to see and control to the limitations inherent in its essence?

1James does indicate at times in «The Stream of Thought» his belief that the flow of conscious life indicates the features of reality as a whole.

In particular, the denial that epistemology is wholly prior to ontology; the denial that we can have an absolutely certain starting point; the idea that those elements of experience thought by most people to be primitive givens are in fact physiologically, personally, and socially constructed; the idea that all of our descriptions of our observations involve culturally conditioned interpretations; the idea that our interpretations, and the focus of our conscious attention, are conditioned by our purposes; the idea that the so - called scientific method does not guarantee neutral, purely objective, truths; and the idea that most of our ideas do not correspond to things beyond ourselves in any simple, straightforward way (for example, red as we see it does not exist in the «red brick» itselfIn particular, the denial that epistemology is wholly prior to ontology; the denial that we can have an absolutely certain starting point; the idea that those elements of experience thought by most people to be primitive givens are in fact physiologically, personally, and socially constructed; the idea that all of our descriptions of our observations involve culturally conditioned interpretations; the idea that our interpretations, and the focus of our conscious attention, are conditioned by our purposes; the idea that the so - called scientific method does not guarantee neutral, purely objective, truths; and the idea that most of our ideas do not correspond to things beyond ourselves in any simple, straightforward way (for example, red as we see it does not exist in the «red brick» itselfin fact physiologically, personally, and socially constructed; the idea that all of our descriptions of our observations involve culturally conditioned interpretations; the idea that our interpretations, and the focus of our conscious attention, are conditioned by our purposes; the idea that the so - called scientific method does not guarantee neutral, purely objective, truths; and the idea that most of our ideas do not correspond to things beyond ourselves in any simple, straightforward way (for example, red as we see it does not exist in the «red brick» itselfin any simple, straightforward way (for example, red as we see it does not exist in the «red brick» itselfin the «red brick» itself).

Sherburne thinks that the model of regional inclusion should imply that we are continuously conscious of everything that is occurring in the brain.

No philosopher not thoroughly imbued in process thought will ever believe the process claim that a prolonged series of conscious brain - sized occasions exists but that it could never be detected by perception or instruments.

Even in meditation this subjective change is occurring, though not in the form of rapidly shifting thoughts and conscious feelings.

The stream of human conscious experience and creative activity (the human mind or soul) has one vitally important property in process thought that it does not have in Cartesian metaphysics: it is spatially (as well as temporally) extended.

The problem of evil is significant not primarily because of one's conscious concept of evil but because of the total attitude expressed in the whole of one's life and thought.

In respect to the way these potentialities or «abstract entities» are actualized, Collingwood, however, makes a distinction between actualization on the conscious level of thought and on the non-conscious level of material reality.

This is claimed in the face of the acknowledgment that humans do have thoughts and purposes and are conscious.

[10] During the past ten or so years — primarily, I think, in the wake of environmental awareness — Western peoples have become newly conscious of the devastations humanity is capable of when it thinks itself accountable to nothing beyond itself.

I would think the spirit of God would work more in our conscious and our perceptions of the world and learning about it (some people can shut that off — ie: like someone very racist).

So bountiful hath been the earth and so securely have we drawn from it our substance, that we have taken it all for granted as if it were only a gift, and with little care or conscious thought of the consequences of our [ab] use of it; nor have we very much considered the essential relation that we bear to it as living parts in the vast creation.159

In axial man this possible conscious control was extended in principle to the whole gamut of human action and thoughIn axial man this possible conscious control was extended in principle to the whole gamut of human action and thoughin principle to the whole gamut of human action and thought.

In the disturbing investigations and speculations of Julian Jaynes, language preceded self - conscious thought in human evolutioIn the disturbing investigations and speculations of Julian Jaynes, language preceded self - conscious thought in human evolutioin human evolution.

The atoms and molecules from which life has been fashioned are universal; life itself exists in myriad forms on this planet and may exist on myriad other planets in this galaxy and in countless others, but a conscious mind capable of thinking and feeling is unique on Earth and may be unmatched in the whole of the universe.

The concept of Mind goes beyond the intellect to encompass the conscious and subconscious creative power of thought, in both its universal and individualized expressions.

Ecclesiastes 9:5 says: «For the living are conscious that they will die; * + but as for the dead, they are conscious of nothing at all» Can't really be in a place being tortured for eternity if a.) souls die b.) thoughts die and c.) you are conscious of nothing at all.

Any seeming benefit derived from mental manipulation is proportional to one's faith in magic... The process, either unconsciously or consciously, of thought manipulation has no scientific foundation, for God is uninfluenced and always conscious — always consciously governing all that is real, harmonious, and eternal.

Without conscious intention, and therefore without any feeling of guilt, we do many things others deem wrong; in fact, we, too, would think them wrong if our vision were sound.

Revolutionary as much of this was in the history of human thinking, yet, in surveying it, one is conscious of a certain impatience to get on to the basic problem that confronts us in this discussion: What were the processes of thought by which Israel came to such views?

On the one hand, he claims that our concept of «know» comes partly from «some dim but direct awareness of deity,» which may often be driven below the level of conscious thought, even if it is never wholly absent there; in a word, we have a feeling of God as distinct from thinking or knowing God (1970a, 155; cf. 1962, 110).

There it is — the belief that usually resides deep beneath the surface of conscious thought, safe from examination and extrication, but was born in biblical times, solidified in the days of the Enlightenment, and codified into colonial law in 1660 through the racialization of Virginia slave codes.

As a thinking, self - conscious being, indeed, he may be said, by his very nature, to live in the atmosphere of the Universal Life.

In the future, men may be able to build an existential computer, a conscious machine that can think, feel, and choose in ways that far exceed the limits of man's own powerIn the future, men may be able to build an existential computer, a conscious machine that can think, feel, and choose in ways that far exceed the limits of man's own powerin ways that far exceed the limits of man's own powers.

Third, the idea of consciousness includes that of unity, implying, in some rather vague sense, the fusion of the totality of the impressions, thoughts and feelings, which make up a person's conscious being, into a single whole.

Illusion is now thought to be omnipresent in definite, conscious perceptual experience — yet the dichotomy between physical objects and illusions was introduced to express observable differences within the field of conscious perception.

Because I have great sympathies for this line of thought, I am often self - conscious of how mainline Protestant traditions - including the one in which I carry out my ministry - have failed to articulate the beauty of traditional church teachings on sexuality.

Hence, I will only point out very briefly some of the ways in which Whitehead's metaphysical ideas, and his related understanding of the objects of physics, form a foundation for seeing inorganic, living, and conscious organisms within one scheme of thought.

I do think personal being must be more broadly defined in appropriate mentalistic, telic terms, rather than conscious - self - conscious terms alone, but I see no good account of continuity across intermittency of consciousness by shifting the problem to a bodily society that does not enjoy my consciousness.

I can not but think that the most important step forward that has occurred in psychology since I have been a student of that science is the discovery, first made in 1886, that, in certain subjects at least, there is not only the consciousness of the ordinary field, with its usual centre and margin, but an addition thereto in the shape of a set of memories, thoughts, and feelings which are extra-marginal and outside of the primary consciousness altogether, but yet must be classed as conscious facts of some sort, able to reveal their presence by unmistakable signs.

In pursuing these avenues I have found much inspiration in the thought of process theologians, who have made a conscious effort to interpret Christian faith for our time in terms that appropriate the insights of sciencIn pursuing these avenues I have found much inspiration in the thought of process theologians, who have made a conscious effort to interpret Christian faith for our time in terms that appropriate the insights of sciencin the thought of process theologians, who have made a conscious effort to interpret Christian faith for our time in terms that appropriate the insights of sciencin terms that appropriate the insights of science.

The assumption underlying much contemporary thought is that authentic human existence is achieved only in moments where we become fully conscious of our creativity.11 The dominant anthropological image is that of homo faber.12 The influence of Marx and existentialism is present here, and these two strands of modern thought are always suspicious of any ideological or religious inclinations to undermine a sense of our human productivity.

For a rough picture of the world has emerged in which thought, both conscious and unconscious, is an intimate interplay of only more or less focused and engaged acts of minding that result (mirabile dictu!)

Or perhaps the latter: given the total qualitative difference between the active, directed mental «intentionality» exhibited in conscious cognition (that is to say, the «aboutness» of thought and perception, the «meaningfulness» of reality as apprehended under finite phenomenal, conceptual, and semiotic aspects) and the passive, undirected indeterminacy of any reality that might exist independent of mental acts.

So in that regard all of the elements of the universe are totally affected by cause and effect, before during and after, while our conscious brain never is completely aware of all our impacts, in any of the stages, though we might deceive ourselves into thinking we are.

A word about the context of my present work: I still read British and German New Testament scholars and learn from them, but, without having made a conscious choice about it, I do not think that I read them as much as I used to, and except for people like Erhardt Güttgemanns, who also does New Testament theology from a foundation in literary criticism and linguistics, I am not sure that they are moving me in really new directions.

In thinking of the world we rarely consider the purposes of these basic entities; instead, we tend to be conscious of and think almost entirely of collections of entities, arranged in complex spatial and temporal patternIn thinking of the world we rarely consider the purposes of these basic entities; instead, we tend to be conscious of and think almost entirely of collections of entities, arranged in complex spatial and temporal patternin complex spatial and temporal patterns.