By this distinction of two modes of passivity — of receiving forms - Aristotle sets off the world
of conscious experience from the world of nature, but in such a way that not only the objects but the very workings of nature are included as part of what is felt.
He describes it as the separation
of our conscious experience from our organic feelings.
Not exact matches
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The result is basically a «convertive piety» with its call to self
conscious conversion, the
experience of the «new birth,» and a life
of «holiness» that is demonstrably and empirically distinct
from the rest
of the world in its expression
of «actual righteousness.»
A decline
of conscious attention, as in exhaustion, in which the figure - ground structure dissolves into a homogeneous field, illustrates that consciousness is derivative
from a more complex
experience, which I have located in the overwhelmingly nonconscious occasions in the «nonsocial» nexus.
Hinduism, like many religions are not supplanted with pointillistic «facts», that go very far
from understanding the greater picture and gestalt
of our
conscious experience.
To learn
from the pine tree or
from the bamboo in a
conscious way is to make effective a kind
of «nonobjective knowing» that has been implicit in our
experience throughout, and that is central to our true identity (p. 163).
This kind
of experience would not be what Cobb's model would lead us to expect at all, for if the fully
conscious, regnant occasions totally encompassed the region
of the brain, inheriting
from every part, how could the content
of some
of the brain occasions have remained hidden
from me?
Assuming that I make the identification, he poses a dilemma; either my
experience does not have the unity, the togetherness required by a single
experience (and this because my
experience includes both the clear,
conscious experience of the regnant society and the dim
experience of other members
of the nonsocial nexus); or, my
experience is that
of a super entity which inherits
from the ego and
from the other occasions
of the nonsocial nexus, and, since inheritance requires contiguity, this latter alternative presupposes acceptance
of a doctrine
of regional inclusion.
However, there is a
conscious and deliberate attempt on the part
of Dalit theologians to re-read the Bible
from the perspective
of the
experience of the victims.
More precisely,
from a Whiteheadian standpoint, we should say that, if God is loving, then we all feel this, at some level, all the time, so that the only extraordinary feature
of mystical
experiences is that in them this feeling
of the holy rises to the level
of conscious awareness.
When we take
conscious experience as our basis for understanding what
experience is, we think
of receiving and responding to stimuli
from the body and the environment,
of emotion, purpose, and thought,
of the significant organization
of data and the influencing
of action.
May I emphasize the fact that the elements and functions coming
from the superconscious, such as aesthetic, ethical, religious
experiences, intuition, inspiration, states
of mystical
conscious - ness, are factual, are real in the pragmatic sense... producing changes both in the inner and the outer world.
There are still those who reject the use
of the term «
experience» in any way more inclusive than
conscious experience, and we must agree that the term derives its central connotation
from such awareness.
Because the identity by which I am constituted is primarily a unity
of conscious experience, this sharp division
of myself
from all others is real.
Conscious experience of time is therefore far
from a pure
experience of temporality (just as it is far
from a pure
experience of causality).
The
experience of the first rite
of passage for the women clergy I have talked with varies
from the male
experience in the following ways: The young woman is likely to have a similar inner
experience of a mystical «call,» or in some other way feel led to make a
conscious decision to train for the ministry.
For Piaget, the ontological egocentricity
of the child was due primarily to the fact that the child does not yet differentiate its selfhood
from the Being
of the universe (RME 110, 241); therefore, the child is not yet
conscious of itself as being other over against the world and, therefore, interprets the whole reality according to its own
experience.
Such «religious intuitions» are the «somewhat exceptional elements
of our
conscious experience» that Whitehead seeks to elucidate as evidence for God's consequent
experience of the world.9 Only a living person
experiencing a whole series
of divine aims, sensitive to the way in which these shift, grow, and develop in response to our changing circumstances can become aware
of their source as dynamic and personal, meeting our needs and concerns.10 Jesus, full
of the Spirit, knew God personally in this intimate way, until these aims were taken
from him in the hour
of his deepest need, when he
experienced being forsaken by God on the cross.
In terms
of the above discussion
of what is truly primary in human
experience, we are now in a position to understand a statement in which Whitehead summarizes how the «more concrete fact»
from which science abstracts should be conceived: «The emotional appetitive elements in our
conscious experience are those which most closely resemble the basic elements
of all physical
experience» (PR 248).
It is not true that liturgical worship entirely fails to speak to the strictly
conscious levels
of human
experience; it does indeed speak to these, but it has richer connotations and implications; and it is these which do most
of the «work» in liturgical as distinguished
from didactic or other types
of Christian worship.
But it does require that both philosophers and psychologists never lose sight
of what is given in self -
conscious experience; that any attempt to show that the sell -
conscious experient is an emergent
from other beings, psychic or not, be consistent with what is displayed in personal self -
conscious experience.
But there is likewise no significant influence
from Dewey, and James enters in only with respect to Whitehead's approval
of his views on the nature
of conscious experience.
In his letter
of December 10, 1934 Brightman shares Hartshorne's worry, «that other selves are merely inferred but never given,» and goes on to present his own empiricist colors «I'd like to be able to make sense out
of the idea
of a literal participation in other selves... whenever I try, I find myself landed in contradiction, in epistemological chaos, and in unfaithfulness to
experience...» Brightman's argument is that any «intuition» (for him a synonym for «
experience»), «is exclusively a member
of me,» but the object
of that intuition is «always problematic and distinct
from the
conscious experience which refers to it.»
In other words, these biblical stories, which are not self -
conscious literary creations but genuine emergents
from the
experience of a religious community — these stories are attempts to express an understanding
of the relation in which God actually stands to human life, and they are true in any really important sense only if that understanding is correct.
Given his panpsychism or «psychicalism,» Hartshorne holds that the ultimate units
of reality are, in the broadest sense, feelings, or that feeling is a «cosmic variable» which can range
from the most primitive, unconscious aesthetic reactions
of subatomic particles to their environment to the most elaborate
conscious experiences of God's.
There is a self -
conscious use
of archetypes
from other genres that contributes to making Star Wars such an enjoyable
experience.
Negatively, it meant that whatever aspect
of conscious or unconscious
experience could be conceptualized or objectified was distinguished as other than, alien
from, and, finally, even indifferent to the self.
This hardening occurs to the extent that particular gaps, such as that between self -
conscious human
experience and that
of animals, is asserted to be fundamentally different
from all the other gaps to be found in reality.
It would seem that this sudden transfer
of control
of behaviour
from a lower to a higher level
of the hierarchy — analogous to a quantum jump — is the essence
of conscious decision - making and
of the subjective
experience of free will.
What happens in a crisis, or in any less dramatic problem situation involving unexpected, puzzling or discordant
experiences, is this sudden shift
of control
of an ongoing activity to a higher level in the many - leveled hierarchy,
from a semi-automatic to a more
conscious performance, because the decision to be made or the problem to be solved is beyond the competence
of the automatic pilot and must be referred to higher quarters.
If a man in despair is as he thinks
conscious of his despair, does not talk about it meaninglessly as
of something which befell him (pretty much as when a man who suffers
from vertigo talks with nervous self - deception about a weight upon his head or about its being like something falling upon him, etc., this weight and this pressure being in fact not something external but an inverse reflection
from an inward
experience), and if by himself and by himself only he would abolish the despair, then by all the labor he expends he is only laboring himself deeper into a deeper despair.
As Robert Law puts it: «Gnosticism traces into the eternal the schism
of which we are
conscious in the world
of experience, and posits two independent arid antagonistic principles
of existence
from which, severally, come all the good and all the evil that exist.»
It does mean that
from the foundations
of the universe there was the possibility (not the inevitability)
of all sorts
of experience, including self -
conscious experience that we know in ourselves.
19:6), help and serve each other by their marriage partnership; they become
conscious of their unity and
experience it more deeply
from day to day....
From the Bergsonian perspective, Whitehead's claim that according to his «account
of the World
of Activity there is no need to postulate two essentially different types
of Active Entities... the purely material and [those] alive with various modes
of experiencing,» would entail the conclusion that the notion
of «the activity
of mere matter» devoid
of a «
conscious confrontation
of memory with possibility» is an abstract limit concept.
In fact, fasting as a spiritual practice is a way to
experience the pleasure
of a higher
conscious state, mindfully detaching
from mealtimes as a way to re-focus.
The fact that you «get that» and are so understanding and
conscious of the myriad
of people who won't get to attend makes me hope that you squeeze every ounce
of pleasure
from the
experience mate!
How To Stop Beating Yourself Up In Your Parenting * Why Mamas Have A Hard Time Giving Up Guilt * The Shadow Side
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Of Conscious Parenting * How Feeling Like A «Good» Mom Can Lead To Acting Like A «Bad» Mom * Why Controlling Behavior Is a Bad Idea * How Emotional Baggage
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From Staying Present With Their Child Leslie Potter is the founder
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of Pure Joy Parenting, a joy based parenting model based on her
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Free recall is the ability to remember items
from a list, while working memory is a type
of short - term memory that involves immediate
conscious experiences.
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«We argue that
conscious experiences, regardless
of their content, arise
from one system in the brain,» explains LeDoux, a professor in New York University's Center for Neural Science.
Disorders
of consciousness can refer to a wide range
of problems, ranging
from a full - blown coma to a minimally
conscious state in which patients may
experience brief periods where they can communicate and follow instructions.
That is, these neurons, located in a part
of the brain that received input
from the FFA, either directly participated in the mental decision «Clinton» or «Bush» or actually generated the
conscious experience of the face.
«Uncomfortable sight
from an ancient reflex
of the eye: Reflexive system
of the human eye also produces a
conscious visual
experience that may be related to excessive light sensitivity.»
He says that Anderson's work fits Freud's first definition
of repression — an intentional attempt to banish distressing
experiences from conscious awareness.
From highly learned practitioners, educators and experts across the globe to those who have toiled for years and studied through the deep recesses of Ayurveda, imbibing conscious learning straight from the ancient Sanskrit texts and gaining experience in treating patients of all kinds in India, we bring to you an array of the very b
From highly learned practitioners, educators and experts across the globe to those who have toiled for years and studied through the deep recesses
of Ayurveda, imbibing
conscious learning straight
from the ancient Sanskrit texts and gaining experience in treating patients of all kinds in India, we bring to you an array of the very b
from the ancient Sanskrit texts and gaining
experience in treating patients
of all kinds in India, we bring to you an array
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