Sentences with phrase «physical feelings experienced»

It is possible that the child's experience of trying of new foods in the modelling situation is positively reinforced by the pleasant physical feelings experienced when they eat the healthy foods that are being modelled for them, making them more likely to try new foods again in the future.

Not exact matches

When you read a highly negative comment about your business (or about yourself), you not only feel angry but experience a very real physical reaction.

During or after an ongoing endurance event like the Tour de France, athletes might experience other physical effects, like shaking or «dead legs» that feel heavy or fatigued, Milton said.

In a recent survey of U.S. adults who experience symptoms of stress and burnout, 25 percent said they feel run down and drained of physical and emotional energy.

The experience was so illuminating — «I felt so grateful to work at a place that offered these opportunities,» she says — that she started thinking of other ways the firm could connect physical and mental wellness with community improvement.

You will experience a physical change to your body that you can see, and confidence you can feel.

Pleasure - anxiety in the individual is that which makes him feel guilty and anxious when he is experiencing pleasure, especially physical pleasure.

Experiences during this process include feelings of unreality and shock, physical distress, preoccupation with the image and memory of the lost one, pouring out of grief, idealization of the deceased, guilt feelings, anger, loss of interest in usual activities, the unlearning of thousands of automatic responses involving the deceased, relearning of other responses, resumption of normal patterns of living, and the establishment of substitute relationships.

The desire for peace is most acutely felt where peace as a «physical» and experienced reality exists in an emaciated form.

What we normally take as physical reality is composed of a continuous, dynamic process of occasions of experience inheriting one another through a mode of activity that can best be called «feeling.»

Broadly differentiated initial data are capable of yielding connections, discriminations, and contrasts which provide an extensive relatedness for physical feeling at the causal level and for subsequent integration in the higher phases of experience.

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

The significance of the vectorial quality of physical feeling is that it gives the objective sense of others as entering into our experience.

The actualities and relationships which constitute human experience are felt in a context of relativity which is ultimately rooted in physical relationships.

Concern with the deepest reaches of relational physical feelings combined with the widest range of conceptual generality in the unity of an act of experience is characteristic of Whitehead's value theory as a whole.

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.

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

The distinguishing mark of religious experience as opposed to descriptive generalization or conceptual insight is the inclusive generality of relationships embedded in the particular physical feelings associated with religious experience.

Once abstracted from their physical roots, conceptual feelings may be generalized beyond the range of the physical experience of the individual to include possible extensions to which the physical feelings may apply.

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

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.

But the conceptual characterization of community is an extension of the concrete experience of physical community, just as the common eternal object used to characterize the nexus is derived from the physical feeling of entities - requiring - each - other.

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.

The physical feelings with which religious experience is primarily concerned are: (a) the simple causal feelings of the conformal phase of concrescence, (b) the transmuted physical feelings, and (c) what I will call the «feelings of subjectivity» or processive immediacy.

The fusion of physical and conceptual feelings may lead to a conceptual generality which outruns what one is able to experience physically.

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.

The fusion of physical and conceptual feelings in religious experience both presupposes a range and depth of relationships in the data of the feelings and also effects a greater intensity or relational extensionality in the physical feelings of the individual.

In its empirical dimension, religious experience is rooted in the sensitivity of these physical feelings with their appropriate subjective forms.

As a fusion of physical and conceptual feelings, religious experience represents an emergent factor in human life.

It is the generality of both the physical and the conceptual feelings involved in religious experience which establishes the common basis for the kind of integration in which emotional experience illustrates a conceptual justification, and conceptual experience finds an emotional justification.

The depth dimension of religious experience grows out of a perception of the generality of concrete relationships given in physical feelings.

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.

In the language of physics, the simplest «physical feelings» are units of energy transference; or, rather, the physicist's idea that energy is transmitted according to quantum conditions is an abstraction from the concrete facts of the universe, which are individual occasions of experience connected by their «physical feelings.»

Nor is this contention weakened by Whitehead's statement that God's experience originates from conceptual feelings while the experience of finite occasions originates from physical feelings.

This continuuum appears to begin with physical feelings dominating the occasion's experience and may well exhibit a continuous increase in the role of conceptual feelings in the self's experience.

Finally, the id mode of the self, where reality is experienced as causally efficacious, correlates with the stage of fore - contact and the phase of physical feelings.

It is correct that we can not experience as ours wholly unthinking, unmediated physical feelings; it is only by abstraction that we can talk about the mere feeling aspect.

The primitive form of physical experience is emotional — blind emotion — received as felt elsewhere in another occasion and conformably appropriated as a subjective passion.

When one says that being gay is just about what body parts arouse you, I do not feel so much that I can count myself in that description, and yet that is likely an accurate description of someone else's experience, that except for physical arousal they would be gay instead of straight or straight instead of gay.

This distinction between initial, physical, conformal feelings and supplemental, conceptual feelings can be significantly applied to the divine experience.

It is a spectacular ride through the cosmos as a thinking, feeling, physical experience, creating and retaining memories, loves, hopes and dreams.

But Whitehead has also shown that there is a more basic dimension of all experience, what he calls perception in the mode of causal efficacy or physical feeling.

Much of Whitehead's writing consists in a detailed account of how conceptual and physical feelings are integrated in human experience.

The chiasm enacted through physical feelings not only remains beneath the level of conscious experience, but also below that of clear, sharp sensory perception in feelings of presentational immediacy.

Only by a process of physical and conceptual «prehensions,» «feelings» and «experiences» — through several levels of increasing awareness — do we arrive at a final resolution in acts of self - cognition and conscious purpose.13 In other words, Whitehead believed that conscious and purposive acts are the tip of a «prehensive» iceberg that remains below the level of consciousness, yet participates in every moment of concrescence, resulting in novelty and creativity in an evolving universe.

For example, when a parent structures his perceptual field by being attuned to a possible cry from a new - born child, the infant is the source of the physical, causally efficacious feelings of the parent's experience.

But can we give any content to concepts like «primitive experience (PR 247), «basic prehensions» (AI 183), «the basic elements of all physical feelings» (PR 248) and similar ideas which appear repeatedly in Whitehead's writings?

As for the first type, every actual entity (not just those of God) must prehend all the determination made by God just prior to the initiation of that moment of experience: All influences are causal, either as pure physical or hybrid physical feelings (see Section 6).

I am a stone carver — I affect the stone, and the stone affects me — it is a continuity with the stone — The stone also affects others, and their environment — I am not the stone, and the stone is not me — the stones already have stories, which are not my story in life — It is different experience, than physical and mental, it is a continuity of oneness — without which, I am no longer the stone carver — I animate the stone, and the stone animates me, in my environment — I feel this way about my environment — it animates me, and i in turn animate it — it is my continuity with my environment — These thoughts and thinkings, and knowledges of my soul, my continuities, become my perception of my environment — My environment gives me life, and I give life to my environment --

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.).