Sentences with phrase «on physical feelings»

Since the concern is with prehensions of other occasions the focus of attention is on physical feelings.

Our immediate experience of relationships, derivative, actual, and effective, is founded on physical feelings.

The best way to stop the stress spiral is by refocusing your mind on one thought: Gardening focuses you on the physical feeling of the soil that you can hold in your hands.

Not exact matches

By making physical and social improvements in your office, you will find that your employees are more likely to be excited about coming into work, more likely to feel a part of the company, and more likely to work hard on their assigned tasks.

Startups that decide to focus on foreign markets often feel the need for a physical presence in the country, in part to understand the needs of their customers in that area.

Once you reconnect with your physical being, you'll feel like you have a brand new friend to help you on your path... you.

He felt amazing on it — not only unburdened of his physical pain, but also of the fatigue and burnout he typically felt on the job.

Just like physical exercise, creative stimulation engages and focuses our minds on the task at hand — and distracts us from feelings of stress and anxiety.

Although I feel strongly about making sure clients are protecting their physical energy by eating right, getting enough sleep, taking time for R&R and so on.

The public discourse on ridesharing usually focuses on the physical safety of riders, but Arcade City could be on the verge of disruption with a ridesharing solution that has the publicly possessed codebase to make ridesharing feel like it is empowering community members.

Our sexuality has to do with the physical feelings of attraction and arousal, and how we choose to act on those feelings.

[d] should be understood as an insertion because it includes late concepts, that is, «intellectual feelings» and «physical feelings», respectively from redactional strata H and D (on those concepts as belonging to later redactional strata, see chapter nine in EWM).

Her discussion here is complicated by its relation to a view of how God redeems the world: «To be actual, God must take on a «body» and in so doing, redeem: i.e. he must have physical feelings of the totality of each and all finite achievements, integrating them into the ongoing unity of his consequent nature» (p. 163).

The generality of conceptual feeling, on the other hand, concerns the universal applicability of the patterns of relationships abstracted from the physical feelings and projected forward as structures potentially exemplified elsewhere.

Instead, he implies that it is conceptual thought which carries the sensitivity to formal relationships in experience, while physical feelings, on the other hand, contribute a sensitivity to the particularities of process.

Religious experience, on the other hand, has to do with physical feelings of such extensiveness and depth as to convey sense of what is involved in any particular.

In this second part of my paper, I shall focus on the relation of simple physical feeling.

This stress on the primacy of process and the ultimacy of constitutive relations means that, in considering the morphological structure of religious experience, attention must be directed to its origin in the physical feelings which comprise the primary mode of human experience.

We project the sensum on to the physical nexus causally felt, and take it (the sensum) as the representative, in clear consciousness, of what is vaguely, but deeply, felt in causal.5

The hybrid physical feeling of God, which is (on the traditional Whiteheadian account) the subjective aim for any particular occasion of the young woman s experience, is also a prehension of the past from which she inherits — it is, after all, a physical feeling.

The incident caused a national uproar and sparked a federal investigation into why an officer would feel the need to use such physical force on a teenage girl, who did not appear to be endangering anyone.

The occasion then begins to put the stamp of its developing individuality on this material: the intermediate phase is «a ferment of qualitative valuation» effected by conceptual feelings, some of them automatically derived from the physical feelings of the first phase, others introduced because of their contribution toward a navel unification.

My husband went through similar feelings when he left full - time vocational ministry and then found himself driving a white work van with a phone number on the side, doing physical labour to pay our bills, saving for one Tim Horton's coffee (double - double) a week.

Christian focuses his attention on the simplest case in which one actual entity prehends only one other actual entity in its immediate past by a simple physical feeling.

Oomen avoids difficulties concerning divine subjectivity and agency by concentrating on the determinateness and consequent prehensibility of individual divine physical feelings.

Decisions for Jung are made on the basis of either feelings or rational analysis, thereby involving varying degree's of Whitehead's physical and mental poles.

And a physical wound caused by an accident has no bearing on my subjective feeling of pain.

In full repudiation of the power and mystic realism of symbols, a writer in Deuteronomy argues that even in the personal presence of their God, manifest in the great theophany on Sinai, no physical form was apparent, but only an invisible presence felt in power and in religious perception:

So, something traumatic happens to you and instead of grieving that and going through that process, you stuff all those feelings in, you hide behind the mask of emotional strength, you keep taking care of everybody else, you keep working, and then you start engaging in self - medicating behaviors: you start binge - eating, you put a lot of focus on your physical appearance, you do a lot of makeup, hair, clothing, compulsive shopping, you start picking up these other health problems associated with these behaviors.

And some gay people feel that gay sex is wrong (and many have at some point in their lives), so they are clearly capable of taking a moral stand on the issue (without the physical components of their brains being any different than someone who makes a different choice).

«What young people really need is not more talk about the mechanics of sex and contraception, but encouragement to develop the character qualities of stability, faithfulness and commitment - the qualities they will need to build a strong and lasting marriage based on something that runs deeper than feelings and physical attraction.»

If you feel like you are caught in the middle of a downward spiral that is taking a toll on your mental, physical and emotional well - being, you can interpret the red flag as a green light to move onto something different.

But Whitehead went on to affirm that God has a physical pole as well which feels all the feelings of the world.

Thus there is little hope for our recovering a feeling of truly belonging to the cosmos as long as we hold onto the assumptions about physical reality (such as the primacy of primary qualities and cognate assumptions) underlying scientism and materialism.5 For we will continue to have a gnawing suspicion that the real world is so different from our projections that we are still without a home in the universe as it runs on colorlessly and meaninglessly beneath our secondary and tertiary «subjective» projections.

While both of these factors — an inherited distrust of physical form, and a current focus on monetary economies — clearly shape our feelings and actions in relation to art, the equivocal nature of the Protestant relationship to the arts becomes ever clearer if we look at what lies behind the question of iconoclasm.

However, as we look around today and ask what conditions seem on the whole to make for happiness in marriage, we are driven to the curious conclusion that the more «civilized people become the less capable they seem of lifelong happiness with one partner» (p. 135) For a marriage to work requires that there «be a feeling of complete equality on both sides; there must be no interference with mutual freedom; there must be the most complete physical and mental intimacy; and there must be a certain similarity in regard to standards of value» (p. 143).

Modern psychosomatic medicine has made some progress in analyzing along these lines; for example, it seems quite possible that the emotional tone of my soul may directly alter the patterns of physical feeling in my stomach.4 Still, we should not suppose too quickly that the aims of a human personality have any very effective direct influence on the molecules of body cells, other than those in the brain.

I have argued that we should reconceive concrescence itself as the active interweaving of efficient and final causation, understanding by efficient causation the entire career of physical feeling, not simply concentrating exclusively on its initial phase.

Exclusive attention to the integration of physical feeling, on the other hand, can ignore the way these are originally rooted in a multiplicity of past actuality.

The author argues that we should reconceive concrescence itself as the active interweaving of efficient and final causation, understanding by efficient causation the entire career of physical feeling, not simply concentrating exclusively on its initial phase.

Physical feeling, which is the inheritance of the past by the present, manifests itself on a low level as the causal influence of the past on the present.

This tends to obfuscate the teaching of the Church on disordered desire as a consequence of Original Sin, and also to relate all physical feelings to one generalised order of libido.

Identity depends on the continuity of physical feeling; the contrast is provided by mentality.

The death of his mother when he was six and of his father when he was 16 pushed Merton into an intense experience of the vulnerability felt by so many between the wars, and led to a cosmic sense of loss and nearly to a breakdown, both physical and mental — a vulnerability he described as «living on the doorsill of the Apocalypse» (ibid.).

It is difficult to put all the evidence in such a matter into words, to gather up into a distinct statement all that one bases one's conclusions on, but I have always felt that I had abundant evidence to justify (to myself, at least) the conclusion that I came to then, and since have held to, that the physical change which came at that time was, first, the result of a change wrought within me by a change of mental state; and secondly, that that change of mental state was not, save in a very secondary way, brought about through the influence of an excited imagination, or a consciously received suggestion of an hypnotic sort.

«You have to be very hands - on and you have to go by feel and texture and the personality and physical attributes of the of the product.

The World Health Organization states that this imbalance is due to an increased intake of energy - dense foods and a decrease in physical activity • Research from the American Beverages Association on the impact and consumption of sweeteners in drinks confirms that drinking diet beverages as part of a weight loss program can help people lose weight • The study also suggests that drinking diet beverages may help dieters feel less hungry and assist people to manage or lose weight

Yeah, I am pretty much on the diet... I haven't noticed any physical difference after drinking smoothies, but then again I pretty much feel like a whale 24 hours a day.

Based on my level of physical exertion this weekend, I imagined myself waking up on Monday morning looking like an SI Swimsuit model and feeling like Gwyneth.

Made himself felt as a physical presence on multiple occasions and was very serviceable in his own end from what I saw.