Sentences with phrase «of individual identity as»

Intelligibility is obtained through the concept of individual identity as consisting in a continuity of reactions.

When I conceive of its individual identity as consisting in a continuity of reactions, I am conceiving of a portion of space continually reacting.14

The concept of individual identity as consisting in a continuity of reactions functions as a regulative principle for the process that renders the output (ultimately the world) intelligible.

When I judge on the basis of a single reaction that there is an object there in the dark I have bumped against, I must apply the concept of individual identity as consisting in a continuity of reactions.

I do not intend by my remarks about space - time to imply that, if Peirce had known relativity physics, he would have given up his notion of individual identity as consisting in a continuity of reactions and accepted the idea of a definite single event as intelligible by itself.

Peirce did make use of a rather unusual notion of individual identity as analogous to a continuous «line,» a continuity, of reactions.

Not exact matches

As more and more people opt to make their diverse sexual and gender identities public, and as choice - craving individuals seek clothing that perfectly reflects their personal style, retail and fashion insiders expect sales of androgynous duds to climb in the years aheaAs more and more people opt to make their diverse sexual and gender identities public, and as choice - craving individuals seek clothing that perfectly reflects their personal style, retail and fashion insiders expect sales of androgynous duds to climb in the years aheaas choice - craving individuals seek clothing that perfectly reflects their personal style, retail and fashion insiders expect sales of androgynous duds to climb in the years ahead.

I was very interested in this whole notion of each of us as individual professionals who are on the Internet and how that changes the way we do business, our careers, our brand identity.

«As a trans individual, I'm very cognizant of how identity works and how people often go about portraying and communicating their identity.»

This is because while blockchain addresses themselves are pseudonymous, the identities of the individuals who use those addresses can be ascertained by connecting on - blockchain transactions to off - platform events, such as the shipping of goods from one street address to another.

Fraud and money laundering will be tougher to execute, as it would become significantly more difficult to forge documentation; and such crimes would be easier to detect, as the identity of an individual or entity can also be stored on the blockchain, which ensures secure and quick identity authentication without the need to warehouse data at third - party repositories.

«Tribalism,» as he defines it, is «the commitment of individuals and groups to their own history, culture, and identity, and this commitment (though not any particular version of it) is a permanent feature of human social life.»

The modern individual has too often subjugated the spontaneous to the orderly, the possible to the necessary, the enthusiastic to the reasonable, the wonderful to the regular.9 In yet another description, Keen identifies our current «dis - ease» as our inability to view life as a «story,» to integrate past, present, and future into a meaningful whole.10 The metaphysical myths of our tradition no longer confer identity upon us today.

If one considers, however briefly, what conditions will make possible the flowering in the human heart of this new universal love, so often vainly dreamed of but now at last leaving the realm of the utopian and declaring itself as both possible and necessary, one notices this: that if men on earth, all over the earth, are ever to love one another it is not enough for them to recognize in one another the elements of a single something; they must also, by developing a «planetary» consciousness, become aware of the fact that without loss of their individual identities they are becoming a single somebody.

America, on the other hand, a strong tradition of respect for individuals as morally autonomous beings frustrates contemporary attempts to provide social solidarity and hence a socially informed sense of identity.

Upon careful analysis, at least ten such points become apparent: (1) Blake alone among Christian artists has created a whole mythology; (2) he was the first to discover the final loss of paradise, the first to acknowledge that innocence has been wholly swallowed up by experience; (3) no other Christian artist or seer has so fully directed his vision to history and experience; (4) to this day his is the only Christian vision that has openly or consistently accepted a totally fallen time and space as the paradoxical presence of eternity; (5) he stands alone among Christian artists in identifying the actual passion of sex as the most immediate epiphany of either a demonic or a redemptive «Energy,» just as he is the only Christian visionary who has envisioned the universal role of the female as both a redemptive and a destructive power; (6) his is the only Christian vision of the total kenotic movement of God or the Godhead; (7) he was the first Christian «atheist,» the first to unveil God as Satan; (8) he is the most Christocentric of Christian seers and artists; (9) only Blake has created a Christian vision of the full identity of Jesus with the individual human being (the «minute particular»); and (10) as the sole creator of a post-biblical Christian apocalypse, he has given Christendom its only vision of a total cosmic reversal of history.

«A higher religion imposes a conflict, a division, torment and struggle within the individual... we escape from this strain by attempting to revert to an identity of religion and culture which prevailed at a more primitive stage; as when we indulge in alcohol as an anodyne, we consciously seek unconsciousness» (Notes, p. 68) Typically, Eliot did not attempt to lessen the strain; rather, he saw the church as the «salt of the earth,» affecting society at its deepest levels.

I tend to side with Pannenberg's «loose» sense of identity — continuity through time of an individual — as phenomenologically more adequate: it does express the subjective sense of sameness through time of which persons are aware.

The final point at which the identity of all individuals will be both constituted and revealed is at present only a posit or regulative principle of reason, which we treat as if (in hopes that?)

To ask about the future of the identity «Christian,» therefore, is to raise questions not so much about individuals as about social institutions.

The idea that individual identity should be subordinated to communal identity is viewed as intolerably oppressive — except, it seems, in the case of the «loving gay and lesbian support community.»

Together the partners must gain a sense of identity as a family unity, over and above their identity as separate individuals.

Special care should be taken to discourage young people, who in their search for personal identity tend to be conformists, from interpreting and practicing democracy as majority rule, in disregard of individual and minority rights and careless of the proper subordination of the will of the group to the principles of justice.

If Fitzgerald was attentive to the ways in which financial capital was based on speculation, perhaps this time Luhrmann is attentive to the free expenditure of capital as the basis for the celebration of one's own individual identity in terms of consumer choice.

We pray primarily as members of the community of Christ's followers, where our individual identity, purpose and welfare are nested.

But if what I have said regarding asymmetrical relations and human identity is correct, the primary moral question becomes: When does an individual human life become as valuable as the life of an animal?

Thus the identity of any «socially composite» entity is completely relative to the endurance of an established social order and dependent upon individual constituent interaction, and can not under any circumstance be regarded as something which is manifested unto itself.

Griffin & Sherburne, New York: The Free Press, 1978, 350) Individual identity and completeness of unity are retained, as apparently is immediacy.

There are a variety of ways in which this is so, but, at the same time, it's clear that certain aspects of pagan familial virtue are not exactly incompatible with the Biblical sacred order that can check or overcome their excesses and pathologies — just as the Biblical order imposes powerful interdicts, not to be confused with taboos, against the kind of violent desires that, to the morbid fascination of the ancient Greeks, deconstructed and destroyed the identities of family - bound individuals.

A liberal education, Freedman went on to say, «ought to make a person independent of mind, skeptical of authority and received views, prepared to forge an identity for himself or herself, and capable of becoming an individual not bent upon copying other persons — even persons as persuasive and influential as one's father.»

It defines conversion therapy as any therapeutic approach assumes one gender identity is «inherently preferable to any other, and attempts to bring about a change of sexual orientation or gender identity, or seeks to supress an individual's expression of sexual orientation or gender identity on that basis.»

The problems of identity and sexuality can be seen as problems in the functioning of a family — in this case churches and congregations that have difficulty in supporting individuals in the expression of their identity and sexuality.

As psychological sexual identity comes to define who individuals are in the most basic sense, then everything else --- from society's moral norms to our physical bodies --- has the potential of becoming simply so much external tyranny to be overthrown or turned into plastic, something to be escaped, ignored, or remade in accordance with individual whims.

In the first experience of a new individual, memory must by definition be lacking; insofar as electrons and the like lack enduring individual identity, neither can they remember.

The curriculum they suggest, along with participation in the community of faith, is designed to shape Christian identity by an intense study of how groups and individuals created themselves as Christians as they responded to felt needs and wrestled with issues of ultimate significance in their age just as we do in ours.

One of the obvious difficulties with these suggestions is that the fundamental issue as to how the individual churches themselves have internalized different understandings of baptism as being a part of their existence and self - identity, an existence and identity which has very often been at least partially shaped as a reaction to the teachings propounded by other churches, has not been adequately addressed.

So transferring the existential valence of existing to «actuality»» has the logical effect of reducing our ordinary sense of «existing» to that of «self identity» and so picture the act of creation as one of adding existence to already constituted individuals.

But any judgment as to individual identity is output and is regulated by its principle of continuity.

The respect in which I conceive of an individual object as distinct from my reaction with it is then that I conceive of the former but not the latter as retaining an identity through time.

What is intelligible is not its existence but its individual identity as consisting in a continuity of reactions.

And this persistence is intelligible only as a continuity of reactions; a collection of discrete reactions can never be welded into an individual identity.

With this cognition, reactions are welded into a continuity of reactions constituting an individual identity, and an individual is cognized as instantiating a real universal or law.

But through the concept of individual identity, I conceptualize the experience as an encounter with an individual existent.

Just as one has first the concept of line identity and then fixes points in order to determine properties of a particular line, one has first the concept of individual identity and then experiences a reaction that determines properties of a particular individual.

Peirce seems to have had considerations like the above in mind when, after defining an individual as something which reacts, he went on to proclaim that «everything whose identity consists in a continuity of reactions will be a single logical individual» (3.613).

After declaring that «everything whose identity consists in a continuity of reactions will be a single logical individual,» Peirce explained: «Thus any portion of space, so far as it can be regarded as reacting, is for logic a single individual; its spatial extension is no objection» (3.613).

A word more about the inner character of the event - theoretical framework, which consists of (1) the usual quantificational theory of first order, extended to include the theory of virtual classes and relations, (2) the theory of identity, (3) Lesniewski's mereology or calculus of individuals, (4) logical syntax in its modern form, (5) a semantics or theory of reference both extensional and intentional, (6) variant renditions of systematic pragmatics as needed, (7) the theory of events, states, acts, and processes, and, finally, (8) a theory of structural or grammatical relations of the kind needed for the analysis of natural language.

If we strip that which constitutes our identity of all particularity, as these philosophies did and had to do, if they were to display the identity as absolute, then there is nothing left by which to distinguish one individual from another.

First of all, his conception of reality as social process makes individual personal identity through time an abstraction from a more concrete network of social interaction which unites individuals.

This harm consists in the irreversible scrambling of three things: genealogies, by substituting «parenting» for fatherhood and motherhood; the status of the child, who would go from being a subject to being an object to which others have a right; and sexual identity, which rather than being a natural given would have to give way to orientation as an individual expression, in the name of the struggle against inequality, perverted into the elimination of differences.