Sentences with phrase «other individuals experience»

Our research is based on our own experience and / or other individuals experience evident in different body building forums.

The slant of the website is geared toward veterans and other individuals experiencing inflammatory aches and pains from aging and arthritis.

Consumers may also opt - in to their PII being shared with manufacturers, and in the future, with the public, including other individuals experiencing similar problems.

In addition, consumers may provide express consent for NHTSA to share their PII with manufacturers, and in the future, with the public, including other individuals experiencing similar problems.

Not exact matches

He thinks his entrepreneurial experience differentiates him from other funds run by individuals who come from finance, rather than an operational backgrounds.

Other women experience pain during intercourse, pain during urination, and painful bowel movements, so it really depends on the individual person.»

Crucially, Alaskan firms aren't subject to the limits on no - bid contracts that apply to other 8 (a) s. And while the CEO of a regular 8 (a) must be a «disadvantaged» individual, the Alaskans are free to hire whomever they choose to run the business — and usually their choices are rich with experience in government contracting, particularly at the Pentagon.

While tech ventures are individually risky, a sufficiently large number of them close to each other makes the experience of working in start - ups safe for any one individual.

Individuals had experienced «financial ruin» because of the aggressive collection tactics utilized to levels which far exceeded usual methods seen in other states.

As a result, in the short term the state would not be expected to experience a strong positive or negative direct impact of the US - imposed or proposed tariffs on imported aluminum and steel and other items — though individual companies and projects may be strongly affected.

Our tax professionals are deeply experienced in advising large corporations, international businesses, foreign nationals, high net worth individuals, family business owners, local business operators and others on complex transactions at the local, national and international levels.

In addition to the uses identified elsewhere in this Privacy Policy, we may use your Personal Information to: (a) improve your browsing experience by personalizing the Websites and to improve the Subscription Services; (b) send information to you which we think may be of interest to you by post, email, or other means; (c) send you marketing communications relating to our business or the businesses of carefully - selected third parties which we think may be of interest to you, and (d) provide other companies with statistical information about our users — but this information will not be used to identify any individual user.

Mr. Legeay works closely with Hawthorn Relationship Managers, Wealth Strategists and other advisors to deliver the Hawthorn integrated wealth management experience to a limited number of families and individuals.

It's also a community where individual «indie hackers» come together to share their experiences, give and receive feedback, and rely on each other for support.

The relations of an individual to the wider world are, generally speaking, analogous to those of an occasion to other value - experiences.

The poll basically breaks white Americans down into three categories: white people who believe they face discrimination and have personally experienced it (NPR spoke with an individual who fell into this category, although he struggled to think of specific examples for some reason); white people who believe they face discrimination but have not personally experienced it (NPR also spoke with a man who fell into this group, who hastened to say he believed other racial and ethnic groups faced discrimination as well), and white people who don't believe they face any discrimination at all.

Each person, as he or she interacts with other individuals, groups, institutions, and concepts, brings into focus one potential configuration representing his or her experience of what actually happened.

So the faith of the individual who reasons with and accepts propositional truths in the present at one end and the experience of the individual, also in the present, at the other are both dependent on liberalism as are the attempts to combine the two somewhere along the line in between.

Now the distinctions between «superior to actuality» and «superior even to possibility,» or between «superior to other possible individuals» and to «other possible states of oneself» (as an individual identical in spite of changes or alternate possible states), or again, between «superior in all,» «in some,» or «in no» respects of value — these distinctions are urged upon us by universal experience and common - sense modes of thought.

What I do want for them is a place / church to experience other Christians as the world is filled with other views and beliefs... it is nice to be around others who share a love for Jesus and want to serve him and are willing to walk the walk and take on battle scars to serve him in whatever way that shapes up for that individual.

To speak of a total vision from the perspective of a particular and individual mode of consciousness is to speak of that which is other than our consciousness and experience.

Perhaps Descartes was on the right road when he sought to isolate the individual I in man from all other experience and make it the starting point for his system.

Upon careful analysis, at least ten such points become apparent: (1) Blake alone among Christian artists has created a whole mythology; (2) he was the first to discover the final loss of paradise, the first to acknowledge that innocence has been wholly swallowed up by experience; (3) no other Christian artist or seer has so fully directed his vision to history and experience; (4) to this day his is the only Christian vision that has openly or consistently accepted a totally fallen time and space as the paradoxical presence of eternity; (5) he stands alone among Christian artists in identifying the actual passion of sex as the most immediate epiphany of either a demonic or a redemptive «Energy,» just as he is the only Christian visionary who has envisioned the universal role of the female as both a redemptive and a destructive power; (6) his is the only Christian vision of the total kenotic movement of God or the Godhead; (7) he was the first Christian «atheist,» the first to unveil God as Satan; (8) he is the most Christocentric of Christian seers and artists; (9) only Blake has created a Christian vision of the full identity of Jesus with the individual human being (the «minute particular»); and (10) as the sole creator of a post-biblical Christian apocalypse, he has given Christendom its only vision of a total cosmic reversal of history.

Whether we assume that each of us is essentially an individual who chooses to join others in various forms of social grouping or that each of us is primarily and inescapably social, the fact remains that death is a shared experience that ironically unites or confirms us in some social dimension.

If all our value experience relates us to other individuals, why should we suppose that the idea of value retains any meaning apart from inter-individual relations?

Finally, the resurrection of the body is integrally related to the resurrection of the dead as God's act whereby each individual is related to all others through God's relational experience.

To cut short an argument, I will affirm that all beauty depends upon relation of an experience to something other than that experience, and other than relation merely to the past experience of one and the same person or individual.

Not only must one view the individual patient as an operating biological organism, one must also seek to understand both the environing medium for that person, which includes all other persons with whom functional activity occurs, and the specific culture that to a large extent shapes the perceptual patterns by which that individual experiences the world.

The empirical dimension of religious experience is founded on a sensitivity to what Whitehead has discerned as the value matrix of existence, whose religious meaning is grasped in the moment of consciousness which fuses the value of the individual for itself, the value of the diverse individuals for each other, and the value of the world - totality.

Rather, individuals directly experience their unity and manifest it to others in a variety of ways.

The individual «I» is not interchangeable with, nor is it the possession of, any other «I.» This is manifest not only in the experience we have of «I» but also and as powerfully in the experience we have of «you.»

Starting with a hypothetical individual who experiences a requirement for some form of all - embracing meaning, Berger imagines the emergence of a religious symbol system as a result of this individual interacting with others in similar circumstances.

It is its own value and meaning, and no other, which is affirmed, contrasted, deepened, and intensified in this trans - individual and even transpersonal widening of experience, for throughout the transformation it contributes its particular subjective pattern to the way that whole is being experienced.

The unity which the ecstatic experiences when he has brought all his former multiplicity into oneness is not a relative Unity, bounded by the existence of other individuals.

Certainly in other spheres of experience, such as our knowledge of other persons, both general considerations and the individual encounter come into play.

When the seat of existence shifted effectively to reflective consciousness, a new type of continuity between successive occasions of experience arose as well as a new separation of the individual thus constituted from all other individuals.

Of course, other explanations of the experience are possible and Freud, for example, a century later, suggested that religion is a collective expression of neurosis and an attempt of individuals to find an escape from the realities of a hostile and indifferent universe.

Nevertheless, I believe that even for the highly conscious individual there are other relations to other individuals in the unconscious dimensions of experience.

He thus becomes conscious of himself as one among the many individuals presented to each other through sense experience.

The polarity of withdrawal and approach, or distance and identity, seems to be present within the experience of the sacred, though for different individuals and traditions one aspect or the other may be more prominent.

In this view all individual entities from protons to people are centers of experience and are not simply objects for the experience of others.

The history of our discipline is replete with examples of leading scholars and schools preoccupied with one or the other form of expression of religious experience: theoretical or practical, myth or cultus, rational or mystical piety, individual or collective religion.

Neither am I saying that «all personal experiences are somehow OK and right for the individual and we should not judge others experiences; because they are just as legitimate as our own.»

Thus, it is clear that Whitehead intends to say that we directly experience other actual entities as individuals.

It is here that we must look for support for our claim that Whitehead can legitimately say that we experience other individuals.

One difference between God and all non-divine individuals is that God knows each «cell» of the divine body in a perfectly distinct fashion whereas others experience their cells en masse, much as one sees the green of the grass but not each blade.

This is the distinction which will permit him to say that we directly experience other individuals.

For if the data of experience consisted only of universals, then the experiencing subject would have to infer the existence of other individual actual entities, just as Descartes claimed to infer the existence of a real man in the street from the sense - data present to his eyes.

If, on the other hand, the assertion is construed subjectively, as asserting that God is the eminent subject of experience, because the only individual who experiences all things as their primal source and final end, it, too, can be shown to be true necessarily, although neither literally nor analogically, but only symbolically, on the understanding that it is nevertheless really and not merely apparently true, because its implications can all be interpreted in the concepts and assertions of a transcendental metaphysics, whose application to God, as to anything else, is strictly literal.

Commenting on American society, Whitehead writes: «There is no one American [social] experience other than the many experiences of individual Americans» (ESP 53, bracket word substitution).