Sentences with phrase «of subjective terms»

Some use of subjective terms may be warranted in describing the behavior of human beings and perhaps of higher animals to avoid ponderous circumlocutions, but should be avoided in attempts at the most precise formulations.

Not exact matches

Based on a comparison of the change in subjective well - being of these people and of people from the control group who had no change in their volunteer status, the hypothesis is supported that volunteering is rewarding in terms of higher life satisfaction.

In its assessment of our compensation program for our PMDs, Semler Brossy confirmed that the program has been aligned with and is sensitive to corporate performance, contains features that reinforce significant alignment with shareholders and a long - term focus, and blends subjective assessment and policies in a way that addresses known and perceived risks.

This subjective standard, in addition to no option for reciprocal or provisional licenses, leaves businesses without much guidance in terms of what is required to obtain a BitLicense, which undoubtedly has deterred many small business and start - ups from starting or operating virtual currency businesses in New York.

Indeed, the term responsible investing is an evolving term and is quite subjective and dependent on the values and outlook of the investor.

Now, hypothetically, if you personally maintained belief in a supreme being (one in which you had no verifiable proof of its existence, but yet what you considered ample evidence to place your faith in) and that being had communicated morality in absolute terms, would you define that morality as subjective or objective?

If you go far into the world of counter-human trafficking and the NGO community, the confusion around terms continues, especially with words like «rescue» which remains both highly subjective despite their common application.

AB, if you don't understand that not all people in a community of 310 million are going to have the same fortunes, abilities, and wherewithal to succeed (a subjective term) or not succeed, then you should probably go back to school to complete your education.

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

The examples given above entail that the subject prehend the past experience in terms of its content or objective data as well as its emotion or subjective form.

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.

If God entertains such a propositional feeling, we may conjecture that the new occasion prehends God in terms of this propositional feeling about itself and does so with a subjective form of appetition conformal to that of God.

Instead of relying on divine propositional feeling, it seems better to have the nascent occasion simply take over the divine prehending the world, for God is unifying, and evaluating (in terms of his subjective forms) that world in every way which he can.

Of immediate interest is the fact that the eighteenth Category of Explanation can also be termed the «principle of efficient, and final, causation;» for elsewhere Whitehead tells us that the» «objectifications» of the actual entities in the actual world, relative to a definite actual entity, constitute the efficient causes out of which that actual entity arises; the «subjective aim» at «satisfaction» constitutes the final cause, or lure, whereby there is determinate concrescence» (PR 134Of immediate interest is the fact that the eighteenth Category of Explanation can also be termed the «principle of efficient, and final, causation;» for elsewhere Whitehead tells us that the» «objectifications» of the actual entities in the actual world, relative to a definite actual entity, constitute the efficient causes out of which that actual entity arises; the «subjective aim» at «satisfaction» constitutes the final cause, or lure, whereby there is determinate concrescence» (PR 134of Explanation can also be termed the «principle of efficient, and final, causation;» for elsewhere Whitehead tells us that the» «objectifications» of the actual entities in the actual world, relative to a definite actual entity, constitute the efficient causes out of which that actual entity arises; the «subjective aim» at «satisfaction» constitutes the final cause, or lure, whereby there is determinate concrescence» (PR 134of efficient, and final, causation;» for elsewhere Whitehead tells us that the» «objectifications» of the actual entities in the actual world, relative to a definite actual entity, constitute the efficient causes out of which that actual entity arises; the «subjective aim» at «satisfaction» constitutes the final cause, or lure, whereby there is determinate concrescence» (PR 134of the actual entities in the actual world, relative to a definite actual entity, constitute the efficient causes out of which that actual entity arises; the «subjective aim» at «satisfaction» constitutes the final cause, or lure, whereby there is determinate concrescence» (PR 134of which that actual entity arises; the «subjective aim» at «satisfaction» constitutes the final cause, or lure, whereby there is determinate concrescence» (PR 134).

Nowadays, morality is addressed in terms of «empathy» or doing «what you FEEL is right»... but morality is OBjective, not SUBjective, and God is the One to let us know what that morality is... not what you «think»...

I will term this common structural characteristic the «communal» subjective form of transmuted feelings.

If we do have an understanding of the conversation then the definitions of these «packed» concepts are subjective and we wind up debating terms like «following Jesus» which means something entirely different to me than it did to my 92 year old grandmother.

Whitehead's unfortunate choice of the term «subjective form» to refer to the «how» of prehension may seem to suggest either a purely subjectivistic interpretation or an abstract formal character.

Religious experience has an organic structure which can be analyzed in terms of the physical and conceptual feelings correlative to the generality of values perceived, and the subjective forms appropriate to each feeling element.

It is the «active «sense of the term which is prior; the «subjective» and «objective» senses are both derivative from it, both logically and chronologically.

On the datum theory (Q), the concrescence had its underlying unity in terms of its initiating datum, and the subject was the subjective aspect of this objective datum (early sense).

Heidegger and Whitehead both see that subjective experience has wrongly been envisioned in past philosophy in terms of models derived from objects of sense - experience.

Rather than, as usual, assign the hybrid prehension of God to the first phase, with the conceptual derivation in the second phase (which would deprive the initial phase of simple physical feeling of any guidance by the subjective aim), we should think of these two terms as referring to the same feeling.

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).

224.5 - 225.21 is a series of «subjective aim» insertions, to be discussed in terms of T8.

Although «subjective end» is obviously meant as a technical term, it is not used outside of this passage.

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:

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).

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

Vivas, for example, posits the «objectivity of evil» as the only alternative to its being merely subjective and defines morality in terms of the opposition between objective duty and subjective inclination:

Dewey calls this value «quality,» but by the term he means neither mathematical nor secondary qualities; he uses the term to refer, first, to the wholeness or deeper reality, in some aspect of the world, often as that wholeness is presented in a work of art. 24 If this were called the objective locus of quality, the subjective locus would be the emotional intuition of the objective quality; this subjective quality gives the experience itself the unity which makes it that particular experience.25 It is this empirical discernment of quality which provides the substance of the derivative and propositional resolution of the conflict between the individual and its environment.

At least this is the idea we propose to explore, particularly in terms of the closing pages of Process and Reality, for we are persuaded it offers a more fruitful way of conceiving the preservation of subjective immediacy than the notion of a disembodied soul can provide.

He wrote (p. 267, my translation): «The world is a richly varied configuration of interdependent qualities; some of these are given factors in my (or another's) consciousness, and I call these subjective or psychic, others are not directly given to any consciousness and these I term objective or extramental — the concept of the psychical does not arise in this connection.»

God could then be conceived in terms of a universal creativity which becomes particularized into many present acts of creativity individualized by indefinite subjective aims.18

In Adventures of Ideas Whitehead offers another description of harmony: perfection of harmony is defined in terms of perfection of the subjective form of the satisfaction of an actual entity; and perfection of subjective form is defined in terms of strength, which has two components, massiveness and intensity (AI 253).

So far, my analysis of objectification has proceeded in terms of actual entities, simple physical feelings, subjective aims, and negative prehensions.

It would make more sense to reconceive initial subjective aims in terms of propositional feelings.9 The indicated logical subjects of the proposition can specify the standpoint (PR 283) whereas a pure eternal object can not.

Whitehead does not use the term, savior, but he says that the wisdom of God's subjective aim «prehends every actuality for what it can be» (Process and Reality, Corrected Edition, ed.

Because theological talk is not empirically verifiable, it does not mean that it is therefore suprahistorical or subjective, just as the term «adult» is not suprahistorical or subjective simply because it is not empirically verifiable at the level of the fetus.

In the static pattern of thinking, for two terms to have each an objective meaning, they must refer to two distinct individuals or realities, not to one and the same individual, for in this second case only one term is objective, and the other is metaphorical or subjective.

The evolutionist holds, in fact, that what we call «good» is simply that which survives or works, and «bad» that which thwarts survival or fails, but such terms must be purely subjective — from the perspective of a subject struggling to survive, a tool striving to be functional.

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.

Whereupon Lucas concludes: «the inheritance of a common form in a living regnant society consists in the serial coordination of the successive subjective aims of the actual entities (i.e., the complete and peculiar «summation» of the series by each succeeding term) toward a final end or «satisfaction» of the society as a whole» (TVF 44).

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.

In more technical terms, the subjective form of the prehension of the earlier occasions of experience tends to conform to the subjective form of those occasions.

A new occasion, then, may feel past occasions in the temporal world in terms of their aim for it, and it will be affected to some degree in the formation of its subjective aim by these feelings.

[4] It is here termed «God»; because the contemplation of our natures, as enjoying real feelings derived from the timeless source of all order, acquires that «subjective form» of refreshment and companionship at which religions aim.

Sincerity, for Chou Tun - i read into process terms, is the harmony of ideal subjective process with ideal objective perception and effect.

In each phase of concrescence the subjective aim undergoes successive modification, and each such modification is termed a «subjective end.»

Ahmad's «subjective aim» for a real possibility ingredient in the context of a concrete situation is different than, though derived from, his primordial ordering of all abstract possibilities in terms of his ultimate pursuit of his goal, Mecca.