Sentences with phrase «of subjective self»

The parent - infant dyad and the construction of the subjective self.

Not exact matches

The ethical paradigm of neoclassical economics centers on «homo economicus,» who is driven by self - interest to seek the maximization of subjective material preferences — which is shown to be achievable (under highly restrictive assumptions) by competitive markets.

However, your distinction is between those ID proponents who self - profess as Christians, i.e. Johnson, Minnich, Behe, Meyer, Demski, etc, and those who sufficiently fall within your subjective criteria and are therefore worthy of being called Christian.

In speaking of the process of constant self - creation, of our continuing need to «reconceive ourselves» — a gift of the Bard to humans — he is echoing phrases that sprout from the lips of those who insist on a «multiplicity of subjective positions,» «potential identities,» and the like.

The doctrine of the philosophy of organism is that, however far the sphere of efficient causation be pushed in the determination of components of a concrescence — its data, its emotions, its appreciations, its purposes, its phases of subjective aim — beyond the determination of these components there always remains the final reaction of the self - creative unity of the universe.

When an occasion has appeared, when it has fully come to be, it loses its subjective immediacy, its process of decision, its feeling of self - possession; for the feeling of self - possession consists precisely in deciding on the appearance of one's own reality.

In a passage worth pondering, Whitehead explains that the self - creative contribution of the freedom of each actual entity consists precisely in the subjective emphasis it lays upon the factors which are given it, including its own purposes and subjective aim:

In the project of self - creation throughout his life, man must strive to bring these values into aesthetic harmony aiming at intensity of feeling both in its subjective immediacy and in the relevant occasions beyond itself to achieve objective immortality.63 And man realizes that to achieve his individual destiny he must create civilizations which embody truth and beauty.

Here once again there is a remarkable similarity between certain emphases in Whitehead as well as in other process - thinkers and the strong insistence of contemporary existentialism on the centrality of the «subjective» feelings and of self - awareness in human experience.

Hence, in the general sense in which the notion of actuality is tied to the notion of self - realization, the superjective existence of an occasion is as actual as its subjective existence.

When the citizens of a republic or a civilization become merely self - interested (or equally worse, interested in nothing at all) the center fails, and chaos conquers — until a man rides in on a white horse and reestablishes an order based not on nature or on God's will, but on his own subjective vision of the world.

The quality of self - worth catches up and includes the subjective forms of the other two physical feelings.

When he [Whitehead] tells us that the process of an event creating itself is dominated by a subjective aim which directs its process of realization, that «This subjective aim is this subject itself determining its own self - creation,» he is merely drawing our attention to the «perpetual transition of nature into novelty.»

A second way in which the transitions of the self are disclosed is through the memory of past subjective experiences.

I do not know why Whiteheadians should object (PS 6:219) to this monistic theme, since they are committed to think in terms of a God who supplies the initial subjective aim of each actual entity, and of the completion of the development of the actual entity by «the final reaction of the self - creative unity of the universe» (PR 75 — italics supplied).

The initial aim is recognized as the initiation of subjectivity, and concrescence is understood in terms of an enlargement of subjective aim: «The subject completes itself during the process of concrescence by a self - criticism of its own incomplete phases» (PR 244G).

Such actual entities are organisms that undergo growth; they are subjects and have feelings with more or less subjective intensity; they engage in a self - creation that is an integration; they make decisions; they have aims; they may or may not accept persuasions; they may entertain propositions; they form societies; they enjoy satisfactions; and some of them are even conscious.

Still, like any philosophy, it has its dangers, the chief of which is subjectivism» the view, which soon became prevalent, that there is nothing but subjective consciousness and that the world is but a construction or projection of the self.

I propose that we understand self - consciousness as the subjective form characterized by a vivid feeling of «mineness» as it unifies high - grade multiple contrasts.

Since the reenactment of subjective form is perfect in God, without negative prehension, my past self is more fully itself in God than in my present self.

However, because of the notorious vagueness of the term «subjective,» I prefer the term «agent self - consciousness.»

If my past self was conscious, then it is now conscious in God, since consciousness is part of the subjective form being reenacted, 7 but it is the consciousness of that past self, not my present self.

For the moment we may restrict ourselves to that portion of God's self - creativity reenacting with perfect conformation the subjective form of one of my experiences.

A self - conscious occasion unifies the contrasts found in the conscious occasion — that is, of what is and what might be — by means of a subjective form characterized by the feeling of mineness, so that the occasion is aware that it is prehending these contrasts.

There can be no such thing as pure «selfishness since no self originates or exists in isolation from others and even the most subjective interest is still of a social nature.

This final integration of subjective form does not obviate the role of the individual subjective form of a particular occasion, however, since «the consequent nature of God is composed of a multiplicity of elements with individual self - realization» (PR 531; italics added).

In the process the narrow confines of the self have been lost, but not its subjective reaction to the universe as a way of experiencing that whole.

He had long explored the complexities of human nature in history and society, but in this book he turned the problem around and looked at the subject which was involved, turning from the objective self which most analysts look at to the subjective self behind the object.

John Cobb, too, has discussed aspects of the nature of man, such as freedom, responsibility, and sin, from a Whiteheadian point of view.151 Like existentialism, he writes, process thought makes subjective categories central to the analysis of man, and it understands subjectivity to be «in a very important sense causa sui,» that is, self - determinative.

His idea of a «new synthesis», proposed mainly in his book Catholicism: A New Synthesis and developed in his many theological and philosophical essays, was an attempt to grapple precisely with the issues we have spoken of: the post-Cartesian «turn to the subject» (that is: the loss of faith in the objectivity of knowledge and the subsequent exclusive concern of philosophy with the self and the subjective idea as the norm of «truth») and the philosophy of evolution with its implications for a dynamic rather than a static universe.

These two strands of American religion — the private and public, the soul - competent and civil - competent, the subjective and objective forms of witness to God as God or God - in - self — are sometimes at war, and sometimes they form complementary relations within denominations and in the minds of most of us.

The integration of this experience is essentially determined by God's all - embracing, permanent subjective aim (his aim for his ongoing self), which is to realize all possible forms of definiteness and thus to achieve an absolute intensity of experience (PR 345 / 523).

Although God assists in determining the nature of reality by initiating the «subjective aim» of each emerging actual entity, because reality is self - creative the human being must assume responsibility for systemic suffering and social malfunctioning in the world.

He says, «The «subjective aim,» which controls the becoming of a subject, is that subject feeling a proposition with the subjective form of purpose to realize it in that process of self - creation.»

Without denying this objective immortality, David Griffin has examined the possibility of subjective survival more positively, 4 and John Cobb has speculated about the possible interpenetration of such souls in the hereafter in ways that overcome their possible self - centeredness.5 Marjorie Suchocki has also explored ways in which we may live on in God which are quite different from these conceptions of the immortality of the soul.6

Brock identified agape love with the wrong direction of classical (patriarchal) theism in championing «disinterested» love, «dispassionate» love that includes no dynamic interrelationship between Lover and beloved and leaves God utterly unaffected by the creaturely response to God's love.21 Erotic love, by contrast, «connotes intimacy through the subjective engagement of the whole self in a relationship.»

The quest for subjective immortality may simply be a disguised affirmation of the substantial, enduring self of traditional thought.

His self - identity, established by his «subjective aim» or purpose of self - realization in all his relationships, is always the same: he is God.

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.

This allows, in turn, the composition of the subjective aim of the concrescing occasion at its own self - actualization being determined finally by its own modification or shaping of the various possibilities granted it through the aims at fulfillment for it of all the actual occasions in its past (CNT 96).

If the inquiry be psychological, not religious institutions, but rather religious feelings and religious impulses must be its subject, and I must confine myself to those more developed subjective phenomena recorded in literature produced by articulate and fully self - conscious men, in works of piety and autobiography.

This subjective aim determines the tendency of the becoming and blocks out for the event an ideal of its own possible self - existence as differentiated from others.

This experience may in some way be connected with an event of revelation, and it may be necessary first to extract the distinctive Christian self - consciousness, but that does not make it any the less subjective.

The attempt to prove that there is a universe of objects and forces independent of my subjective awareness will be self - defeating because any evidential statement capable of taking me beyond my Cartesian subjectivity will presuppose that the world exists.

The genius goes beyond the empirical and delves into the self that is «necessary,» thus transforming his subjective existence into one of the highest objectivity.

It is oblivious of the cosmic vision according to which human creativity is first of all a property of the universe and not simply our own subjective self - expression.14

From a Buddhist perspective, I was clinging to my past selves; as long as I was doing this, I could not be fully present in my current moment of subjective experiencing or to the environment in which I was presently living.

On the other hand, prayer is also subjective in that it is in the act of prayer that the person most fully becomes a subject or a self.

To claim, as process thinkers do, that the self is the momentary self in its subjective immediacy goes not only contrary to the insights of the inherited tradition and common sense but presents a serious philosophical problem.

There is the freedom of conceptual innovation in which novel corrective and developmental forms of definiteness emerge in the mental pole as potentiality for final causation, and there is autonomous self - causation in which a mutually determined synthesis of the physical pole and the mental pole modifies the initial ideal aim to become the subjective aim, which is the final cause.