Sentences with phrase «of subjective reason»

To put it in terms of the present discussion, the collapse of subjective reason, which is what technical reason ultimately is, would bring in its wake a revival of objective reason in a particularly closed and reified form.

I think as consumers we should be wary of avoiding a certain product simply due to skepticism — it's one thing to recommend not using a product because it has scientifically been proven to cause harm; it's another to recommend not using a product because of subjective reasons, such as how creepy the fact is that X. campestris is the culprit of black rot on crucifers (or personal opinions of the FDA)... yes, X. campestris is used to ferment sugars to produce xanthan gum, but the fact that it causes rotting of crucifers is unrelated (and doesn't suddenly make xanthan gum harmful).

Not exact matches

«We form our beliefs for a variety of subjective, personal, emotional, and psychological reasons in the context of environments created by family, friends, colleagues, culture, and society at large; after forming our beliefs we then defend, justify, and rationalize them with a host of intellectual reasons, cogent arguments, and rational explanations.

Stating the fact that the universe is huge or one of the most subjective branches of science, biology, is 100 % correct in it's theories is a poor reason to deny that God exists.

But the prehensions of each phase must be different from those of the other phases by virtue of different subjective forms, just as on Whitehead's view the prehensions of each occasion differ from those of each other by virtue of the same reason.

As for beauty, love, justice, virtue, will, and reason, these are all just terms used to describe concepts, and all of them are subjective.

Moreover, every unificatory activity within the concrescence must, by the ontological principle, find its reason in terms of the concrescent subject, and this is impossible for early stages if these have no subjective aim.

The problem with these sorts of situations is that there is no objective proof that there is or is not a god, and so the decision to believe or not believe is based on subjective reasoning.

Up to this point we have established the fact that inherent in the deliberations of reason is the subjective and predictive factor, that reason is hypothesis - making, that, in short, it makes acts of belief, and that in order to attain truth, belief as hypothesis - making is not only reasonable but necessary.

For this reason, any explanation of the character of the subjective process involves a reference to the character of the superjective product either as aimed at, or as achieved by, that process.

«The enjoyment of this ideal,» writes Whitehead, «is the subjective aim, by reason of which the actual entity is a determinate process (PR 130).

It is only by reason of the categories of subjective unity, and of subjective harmony, that the process constitutes the character of the product, and that conversely the analysis of the product discloses the process.

On the other hand, any explanation of the character of the superjective product requires a reference to the character of the subjective process; for the superject is what it is by reason of the genetic process that produced it.

After a sketch of the standoff between views of theology as something «objective» and views of it as something «subjective,» Wood concurs with Farley's reasons for rejecting the picture of theology as universally valid «objective» truths and factual knowledge.2 He also rejects another type of «objective» view of theology, represented by Hough and Cobb, which defines theology by reference to the purposes of professional church leadership (93).

Conservatives today back the rich over the poor and favor the right of one person to shoot another for totally subjective, materialistic reasons.

The many feelings must be compatible for every phase, according to the theory of subjective unity Whitehead held when the first condition was formulated, by reason of the unity of the subject.

In terms of the final theory, however, we should have expected it to end «by reason of the subjective aim, «12 or even to say:

There is secondary origination of conceptual feelings with data which are partially identical with, and partially diverse from, the eternal objects forming the data in the primary phase of the mental pole; the determination of identity and diversity depending on the subjective aim at attaining depth of intensity by reason of contrast.

Our (as in you, me and everyone else) understanding of reality is so skewed and subjective that you can not possibly hope to reason through such a thing.

Before I state it, however, I must say that there is no reason why the more traditional position, both about life beyond death as a subjective (and hence personal) reality for each of us and also with respect to the traditional portrayal of the «last things» (including an intermediate state), may not be accepted by those who find it compelling.

This follows from the first Categoreal Obligation, The Category of Subjective Unity: «The many feelings which belong to an incomplete phase in the process of an actual entity, though unintegrated by reason of the incompleteness of the phase, are compatible for integration by reason of the unity of their subject» (PR 26 / 39).

This subjective necessity of evil is at the same time the reason for hope.

Everyone, even the professed atheist, puts her faith in something, whether it be reason, material or biological forces, economic growth, a messianic proletariat or the continual satisfaction of subjective desires.

The book Women's Ways of Knowing identifies the following kinds of knowledge: received, subjective (in terms of the inner voice and the quest for self), procedural (reason as well as separate and connected knowing) and constructed.

A view of «life» is very subjective and people who don't believe in your god have no reason to have a view of it anyway.

Perhaps for that reason, even the question of subjective survival beyond death was not a major preoccupation.

Rationalism and scientism (belief in the epistemological supremacy of reason and especially of scientific method) produced the conjecture, in some quarters at least, that the symbolic / mythic / poetic / narrative modes of expression employed by all the religions are perhaps nothing more than our own subjective projections or constructs, and not representations of an independent sacral reality.

For this reason he understood the term hypostasis / substance not in the objective sense (of a reality present within us), but in the subjective sense, as an expression of an interior attitude -LSB-...] In the twentieth century this interpretation became prevalent -LSB-...] but -LSB-...] Faith is not merely a personal reaching out towards things to come that are still totally absent -LSB-...] It gives us even now something of the reality we are waiting for, and this present reality constitutes for us a «proof of the things that are still unseen.

It is reason that takes man outside of his subjective world and into the cosmos.

The same reasoning, that the physical prehensions are guided by the subjective aim derived from the primordial nature, is also present in the other mention of «subjective aim» in this final chapter:

«The many feelings, in any incomplete phase, are necessarily compatible with each other by reason of their individual conformity to the subjective end evolved for that phase» (PR 342).

Fundamental to this task is the search for an objective ground for value claims — a well - reasoned argument for external standards which resists the ever - present tendency to reduce ethics to the subjective whims and passions of personal self - interest.

Unfortunately, however, we can not ground subjective unity in the superject, for two reasons: (1) The superject is completely determinate, and hence devoid of activity; it can not do any of the things subjects are supposed to do.

His arguments are devoid of facts, and his masquerade as a scientist, or whatever, is galling» «attempting to debunk the integrity of the bible, and glorify the theory of evolution is simply a tactic to lure unsuspecting seekers to abandon reason and science in order to embrace an illogical, unverifiable, subjective based explanation of the universe.

The Critique of Pure Reason describes the process by which subjective data pass into the appearance of an objective world....

Unless there were some selection of possibilities there would be no reason for including the conception of subjective aim.

(As far as humans are concerned, there is no reason for us to reject the possibility of some sort of subjective survival beyond death as well as an objective immortality in God's own feeling.)

The objective structure of the universe and the intellectual structure of the human being coincide; the subjective reason and the objectified reason in nature are identical.

Even while not being able to offer certitude, he can suggest reasons why the faith of the believer is plausible, whether that faith be in the literal continuance of subjective experiencing in a heaven or hell, or in some kind of objective permanence in human history.

«actual occasions» are shaped not only by logical reasoning, but includes all aspects of one's subjective experiences, including the use of ones imagination, aesthetic feelings, and other forms of non-cognitive and unconscious influences.

We are warranted in making laws only because we are capable of reasoning through to judgments of that kind that are not merely personal and subjective.

Whitehead introduces God's consequent nature for a number of reasons, one of them being that this integration of God's conceptual feelings with physical feelings makes propositions and consciousness as subjective form possible, and this makes it conceivable that God possesses consciousness.

About the subjective aim of God's consequent nature Whitehead says: «His primordial nature directs such perspectives of objectification [in his consequent nature] that each novel actuality in the temporal world contributes such elements as it can to a realization in God free from inhibitions of intensity by reason of discordance» (PR 88, italics added).

For this reason, satisfaction is the juncture of immanent causality to transient causality, 5 and hence of subjective immediacy to objective immortality.

However for many of the reasons above, it was soon evident that the test was highly subjective, and today it has replaced by High Pressure Liquid Chromatography (HPLC).

Belief is usually defined as a conviction of the truth of a proposition without its verification; therefore a belief is a subjective mental interpretation derived from perceptions, contemplation (reasoning), or communication.

«Currently a majority of patients undergo colon resections for large polyps that don't harbor any cancer cells, which means in many cases a person's colon is being removed for noncancerous reasons, based on subjective criteria,» said lead study author Emre Gorgun, MD, FACS, FASCRS, a staff surgeon in the department of colorectal surgery, Cleveland Clinic, Ohio.

We form our beliefs for a variety of subjective, emotional and psychological reasons in the context of environments created by family, friends, colleagues, culture and society at large.

Our findings that amygdala neurons carry signals about the subjective percept of emotions indicates a more specific reason for why such electrical stimulation might be beneficial.»

The woman felt subjective sensations of «merriment or mirth» and displayed a syndrome known as confabulation: She invented reasons for her hilarity, telling the researchers at one point, «You guys are just so funny... standing around.»