Sentences with phrase «own subjective forms»

This subjective form is determined by the subjective aim at further integration, so as to obtain the «satisfaction» of the completed subject.

More specifically, consciousness is the subjective form of an intellectual feeling.

The sense in which a prehension is a concrete element divided out of an actual entity requires the prehension to be partial with respect to its subjective form.

A reference to the complete actuality is required to give the reason why such a prehension is what it is in respect to its subjective form.

Prehensions maintain concreteness and yet have a subjective form and aim, and may involve emotion, purpose, valuation, and causation (PR 28»).

In other words, the reference to phases in a genetic division is essential only because this is what accounts for the character of a prehension's subjective form; coordinate division, neglecting subjective form, need make no reference to phases.

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.

The point of the appeal to phases in an epoch is to explain the subjective form of prehensions divided out of the satisfied actual entity.

If prehensions are partial and require the whole occasion in order to have completely determinate subjective form, so much more do the earlier phases need the completed occasion to exist at all.

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.

To a large extent the new subjective form is a reenactment of subjective forms in the objective datum, so that there is a flow of feeling from the objective side to the subjective side of each entity.

There is also evidence that the subjective form or emotional tone of present experience is affected by the emotional tone of other people.

But in most prehensions of our past experiences, even the contiguous past, what is felt is primarily its subjective form.

Whitehead himself describes the utterance of the phrase «United Fruit Company»; «The final occasion of his experience which drove his body to the utterance of the word «Company» is only explicable by his concern with the earlier occasions with their subjective forms of intention to procure the utterance of the complete phrase» (AI 234f).

The subjective form of the propositional feeling is appetition, that is, the desire for its realization.

He points out that if the expression had been uttered on many previous occasions, then the present experience would be an energizing of subjective forms of a reiterative type.

(PR 130) Yet this is puzzling, for consciousness is a feature of the subjective forms of at least some phases of some concrescences, and the subjective forms of earlier phases of concrescence can not be simply eliminated in later phases, of which the satisfaction of course is last.

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.

There exists a difference between both, but not in the difference of the object (the religion, the cosmology), rather in the «subjective form» of the experience, i.e., the way in which the «object» is assumed.

But the «subjective forms [«of the total objective datum»] are merely contributions to the one fact which is the subjective feeling of the one occasion» (Adventures 254, emphasis added).

Deleuze's idea of the «repetition» as «universality of the singular» may interpret Whitehead's idea of «repetition,» i.e., the apparent paradox that only the unrepeatable become present in other occasions by a «conformal transference of subjective form.

In its «subjective form,» an event transfers not only that what can be abstracted from it, but also its singularity.

As Whitehead says, «the subjective forms of the conceptual prehensions constitute the drive of the Universe» (Adventures 196).

He wants an eternal object to be «the same for all actual entities» (Process 23), and yet needs each creating subject to have its own subjective form of that object (Process 227, 232, 246), in other words, to create its own, novel «eternal» object.

But to the extent that such data are experienced or prehended by later occasions, they are already immanent in them, and they are so even before there is any conformal reproduction of subjective forms.

subjective forms, contrasts, propositions, prehensions and nexuses)- Self - realization, then, is a sufficient criterion for distinguishing actual entities from nonactual ones.

Note, however, that one of Whitehead's categories in Process and Reality states:» (iii) That in the becoming of an actual entity, novel prehensions, nexus, subjective forms, propositions, multiplicities, and contrasts, also become» (22).

6 In a conformal feeling, an eternal object already ingressed as characterizing the subjective form of an individual objectification given for a nascent occasion is reingressed as a character of the subjective form of the nascent subject's prehension of that objectification (PR 476, 364, 78).

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

For the aim of solitariness is the satisfaction of a religious striving, a completion found in such complex, unified, subjective forms as karuna, agape, and jen.

In their definite particularities, however, the felt qualities, or subjective forms, are innumerable.

With respect to perceptual events, subjective form refers «to the complex patterns we are aware of in direct experience» (PW 127/136).

But the subjective forms of the initial simple causal feelings of the subject are continuous with those of the data felt.

For example, a nexus is repeated if, and only if, its constituent actualities are repeated; also, if an actuality is repeated, then at least some element of its subjective form is also repeated.

By virtue of the becoming occasion's subjective form, prehensions 0 and M of the real object may be negatively prehended, and prehension N positively prehended.

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

I am concerned here only with the general structural character of the subjective forms of the physical feelings in which religious experience is grounded.

But as a subjective form of transmuted feelings, the adumbrative quality of «more» acquires an enlarged reference to a community in the totality of past fact.

Under Category of Explanation XIII, Whitehead notes that «there are many species of subjective forms, such as emotions, valuations, purposes, adversions, consciousness, etc.» (PR 35).

It is the function of a particular kind of complex integration of physical and conceptual feelings which yields the higher intellectual feelings with the subjective form of consciousness.

That is, the subjective form is some form of the subject, for «by a «subject» in this context, he [Whitehead] usually means an event causally influenced by some other event in its past» (PW 127/136).

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.

Mays does not comment on the remark (PR 35) that a subjective form is how that subject prehends its datum, the manner of prehension including various emotional and attitudinal characteristics.

The generic characterization of the subjective forms which I describe in the next section as active in the formation of religious experience should be understood as depending upon, and leaving room for, a wide variety of historical embodiments, each with its own individual qualitative response.

Their subjective forms indicate the qualitative ways in which the subject experiences the energy of physical feelings.

Instead, it signifies a personal and subjective form of religion that is more internal than external, more individual than institutional, more experiential than scriptural.

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.

Furthermore, the particular experiences interpreted as religious on the basis of the categoreal feelings and subjective forms considered in this essay will differ accordingly from those expounded on the basis of an alternative value judgment.

These are obviously generic classifications of subjective forms.