Sentences with phrase «perception of the world which»

Unless one has an innate perception of the world which is evident in the scripture of your choosing, do not assume you should be recovering.

When I ask about Steciw's inspiration, Blomfield points me in the direction of The Overloaded Man, a short story J.G. Ballard in which the protagonist, suitably named Faulkner, narrows his perception of the world which in turn becomes nothing more than an array of abstract forms and colours.

Not exact matches

But bond investors have continued to flock to the debt of the United States, which as the world's largest economy has retained the perception of a financial safe haven.

The list was compiled using YouGov BrandIndex, which tracks consumer perception of brands through daily nationally representative surveys in 15 countries around the world.

Michael Lewis, author of «Moneyball» and «The Blind Side,» speaks with Eric Topol about his latest book, «The Undoing Project,» which delves into the world of perception and cognitive bias.

These 10 are the brands which accomplished the best of both worlds in 2017: they grew their share of potential sales revenue in their respective categories, while increasing positive consumer perception for their brands across multiple factors.

That faith, plus other perceptions about our personal lives and the course of human history, provided a dimension to our stories that I call their setting: the world the story sets in which story's plot can credibly unfold and its character develop.

The man who is wholly taken up with the demands of everyday living or whose sole interest is in the outward appearances of things seldom gains more than a glimpse, at best, of this second phase in our sense - perceptions, that in which the world, having entered into us, then withdraws from us and bears us away with it: he can have only a very dim awareness of that aureole, thrilling and inundating our being, through which is disclosed to us at every point of contact the unique essence of the universe.

Bolter is interested in the ways in which the computer, by the way it works with data, influences our perception of and interaction with the world.

Part of the difficulties of Cartesian philosophy, and of any philosophy which accepts [presentational immediacy] as a complete account of perception, is to explain how we know more than this meager fact about the world although our only avenue of direct knowledge limits us to this barren residuum.

Perception is an active process in which a person trains attention on part of the world and struggles to filter out irrelevant detail so as to discern the important features of the «facts» and to locate them in their context of meaning.

For White - head it is in the influence of a world that is there for perception, stubborn fact not to be avoided, the ground from which the experient occasion must arise, the elements that must be taken into account.

Insofar as it treats the relatedness of prehensions, this has to do with strains which are closely associated with the perception of the con - temporary world in presentational immediacy.

In contrast stands the more basic perception in the mode of causal efficacy; which «is our general sense of existence, as one item among others in an efficacious external world» and «of derivation from an immediate past, and of passage to an immediate future»; its data «are vague, not to be controlled, heavy with emotion.»

We have seen that research in nonhuman experience corroborates Whitehead's epistemological scheme in which perception takes the two forms of causal efficacy and presentational immediacy, propositions and concepts are primarily nonlinguistic, feeling is the dominant mode of world - and self - disclosure, and animals experience both morally and aesthetically.

While, Whitehead says, the clear, distinct, and conscious impressions of the mind are «handy» and provide «the manageable elements in our perceptions of the world,» they are not what is most real or most important.11 It is the things in the world which matter most:

Whitehead was a philosopher who seemed to have experienced the world in much the same way that Suchocki had, and his perception of the nature and dynamics of the world was expressed in a comprehensive metaphysics which seemed meaningful to Suchocki in light of her experience.

One root of cause of this splitting, which results in the exclusion of the spiritual, is a world view that emphasizes one pure mode of perception (presentational immediacy) over against the other pure mode (causal efficacy).

«7 It is the former mode of pre - or subconscious perception — exhibited in the behavior of bodily organs and tissues, manifest and directly observable also throughout the sentient but nonhuman world, and bearing a close resemblance to William James's «stream of consciousness» or «blooming, buzzing confusion» — upon which our conscious knowledge of the «causal nexus» may be grounded.

Although its real use is the existential or metaphysical use of clarifying our original confidence in the worth of life, the terms and categories in which it speaks are not derived from our inner awareness of our existence in relation to totality, but from our external perception of the world by means of our senses.

In the psychopathic temperament we have the emotionality which is the sine qua non of moral perception; we have the intensity and tendency to emphasis which are the essence of practical moral vigor; and we have the love of metaphysics and mysticism which carry one's interests beyond the surface of the sensible world.

In any event, when we talk of the church in these matters, we must assume that the church is neither religion nor art, but the institution in and through which the Christian perception of religion is manifested, nurtured, and proclaimed in the world.

On the contrary, his perception of both God and the world was so utterly harmonious that he was able to describe each from a vantage point which can not be surpassed.

Both «symbolic reference» and «propositional feelings» have receptive and imaginative aspects; but, whereas Whitehead emphasized the former, cognitive aspect in his discussion of «symbolic reference,» as a rebuttal to Hume and Kant, he emphasized the latter, creative aspect in his discussion of «propositions,» an emphasis needed to counter «the interest in logic, dominating over-intellectualized philosophers,» among whom «aesthetic delight» is eclipsed by «judgment» (cf. PR 184 - 86 and WH 33) In «symbolic reference» a dim, but indirect, mode of perception («causal efficacy») is combined with a clear, but indirect, mode of perception («presentational immediacy»), which produces a sense of the external world.

First, he distinguishes from classical empiricism a revisionary description of experience according to which sense perception is neither the only nor even the primary mode of experience, but is rather derived from a still more elemental awareness both of ourselves and of the world around us» (PP 78).6 On Ogden's analysis, both the classical and this first type of revisionary empiricism «assume that the sole realities present in our experience, and therefore the only objects of our certain knowledge, are ourselves and the other creatures that constitute the world» (PP 79) 7 With these «two more conventional types of empiricism» he contrasts a «comprehensive» type of revisionary empiricism distinguished from them by its consideration of the possibility (and then also by its claim) that the internal awareness it asserts together with the former revisionary type is «the awareness not merely of ourselves, and of our fellow creatures, but also of the infinite whole in which we are all included as somehow one» (PP 87, 80, 85).

It is the world felt in perception in the mode of causal efficacy and not that felt in the mode of presentational immediacy to which humanly entertained propositions can correspond.

«4 This vague sense of interpenetrating processes constitutes the raw material out of which adverbial perception arises and is the basis for our naive confidence that our perceptions refer to something «real» in the external world.

If by the latter we mean the description of familiar objects of perception or of the objects which science defines by its methods of observation and measurement, then the reference of poetic language projects «ahead» of itself a world in which the reader is invited to dwell, thus finding a more authentic situation in being.

What it does is to create another world of perception, value, and power which permits alternative acts.

He explains that «According to this account, perception in its primary form is consciousness of the causal efficacy of the external world by reason of which the percipient is a concrescence from a definitely constituted datum.

Because of the relative shallowness of the world as grasped in secondary perception our symbols, which borrow their first intentionality from this immediate world of sensation, are never adequate to their second intentionality.

At any moment this has a focus, but one which shifts continually, now on perception of the outside world, now on a memory which has somehow been stored out of mind (perhaps for many decades), now on an emotional state, now on a toothache, now on construction of an abstract pattern of thought, now on communication with others, but again and again on the often painful process of choosing among courses of action, and then of acting.

But because the world of sense perception is too shallow to contain the depth of importance resident in the whole of reality the symbols which employ material from this shallow world (as their first intentionality) always remain somewhat off - shore in deeper waters where they appear to us only in a refracted visage.

Therefore, we should not expect our religious symbols to have the clarity of scientific discourse which deals predominantly with the world that can be correlated with secondary perception.

Schubert Ogden speaks of «nonsensuous perception,» which involves «an awareness of our own past mental and bodily states and of the wider world beyond as they compel conformation to themselves in the present.

And he calls our experience of the contemporary world, behind which there lurks the deposit of accumulated past experience, perception in the mode of presentational immediacy.

Ultimate interpretive models — whether of a personal God or of an impersonal cosmic process — are organizing images which restructure one's perception of the world.

Fresh insights from feminist theologians, gay Christians, and those secular scholars who frequently manifest God's «common grace» in the world remind us of the numerous ways in which our particular sexual conditions color our perceptions of God's nature and presence among us.

He analyzes the development of human consciousness, from its immediate perception of the here and now, to the stage of self - consciousness, the understanding that allows man to analyze the world and order his own actions accordingly.3 Following this is the stage of reason itself, understanding of the real, after which spirit, by means of religions and art, attains the absolute knowledge, the level at which man recognizes in the world the stages of his own reason.

It stresses that «all peoples comprise a single community» and that from ancient times «there has existed among diverse peoples a certain perception of that hidden power which hovers over the course of things».21 Reference is made to the contemplation of the divine mystery in Hinduism and to Buddhism's acknowledgment of the «radical insufficiency of this shifting world».

In general, it may be said that Merleau - Ponty's treatment of commitment establishes: (i) the absolute commitment of the body to the world and of the world to the body, as the overarching schema of all perception and of all experience; (ii) the relative, reversible, and replaceable commitments in virtue of which the body realizes its absolute commitment.

By ignoring direct perceptions in the mode of causal efficacy, we reduce the world experienced to aspects which are immediately presented to the senses and to what we judge to be the possessor of those characteristics.

/ 22 - 24, etc.), which at the same time takes into account the infinite variety of concrete perceptions of the world and of facts, is only possible through a speculative systematization which at the same time is empirically controlled in a multiplicity of ways.

For example, for the frequently used word «events» (used in describing natural phenomena in space - time coordinate systems) he substituted the term «actual occasions,» which for him gave a more accurate (and richer) picture of «real» or «concrete» happenings in the natural world.11 In this regard, he avoided the use of such commonly employed metaphysical terms such as «sensation» and «perception» — derived from seventeenth and eighteenth philosophers such as Locke, Berkeley, Hume and Kant — since for him they had a narrow psychological rather than appropriate epistemological meanings.

Whitehead does not yet want to call into question the common sense assumption that the world is an actual unity: «we... endeavor to imagine the world as one connected set of things which underlies all the perceptions of other, unrelinquishable references to the world (such as sense perception»).

As James Bugental puts it, the main task of existential therapy is to correct clients» distorted perceptions of themselves and others, which arose in an attempt to block awareness of existential anxiety, and thereby help them «accept the responsibilities and opportunities of authentic being in the world.»

This experience arrives at certainty and at the «perception of the thing» because there is present a typical constellation of the world which «is» the occurrence of things and sense perception.

With a similar aim as in MC, Whitehead conceives the world as «one connected set of things which underlies all the perceptions of all people» (IM 41).

Everything works together to lead «the called - one» to this understanding: earthly and heavenly powers, the natural and physical modes of existence, the driving psychical powers, the inner impulse and outer guidance, the perception of the world and its experiences, the secret revelation which lies in the consciousness of his own being.

This nakedness, «this seeing each other is not just a participation in [an] «exterior» perception of the world, but has also an interior dimension of participation in the vision of the creator Himself... Nakedness signifies the original good of God's vision through which the «pure» value of humanity as male and female, the «pure» value of the body and of sex, is manifested.»