Sex releases endorphins, which creates
physical feelings of euphoria.
As humans, we have been seduced by sugar; initially by behaviour - receiving it as a reward - and secondly, that it actually produces
some physical feelings of euphoria.
A proposition is a contrast (comparison) of a reverted conceptual feeling together with
the physical feelings of its past actual world.
Also, in low - grade living societies this purposive adaptation occurs quite without any consciousness; all that is required is that an occasion be able to incorporate some alternative for itself beyond what is supplied by
physical feelings of its past.
The concrescing entity has
physical feelings of past actual entities.
In Whitehead's terms, an occasion may prehend the conceptual feelings of antecedent occasion, not only
the physical feelings of those occasions.
Thus along the route of the life - history there is a chain of contrasts in
the physical feelings of the successive occasions....
In his consequent nature God has
physical feelings of the actual occasions in the temporal world.
As before, the question of such survival is left open, but a new note is struck by the reference to the everlasting nature of God, which is his consequent nature as the weaving of his temporal
physical feelings of actualities upon his nontemporal conceptualizations of all pure possibilities (PR 524).
In this process the original
physical feelings of causal efficacy are submerged (not eliminated) by an inrush of conceptual feelings, so that the throbbing causal world of the immediate past now appears as a passive display of qualities «presented» to our senses.
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.
Since Whitehead follows science in disallowing
physical feelings of noncontiguous entities, he should deny such hybrid feelings as well.
The first of these would involve only pure conceptual feelings and thus would not require
physical feelings of an antecedent world.
Certainly the expression, «passes back» implies that the satisfaction of God is objectified at least partly in terms of
his physical feelings of the world.
When we follow Whitehead in thinking of prehensions of noncontiguous occasions — mediated or not — then the number of
physical feelings of which I am blankly unconscious is staggering.
The initial
physical feelings of an arising actual entity, Whitehead tells us, are conformal feelings.
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.
This relates to the telos which is inherent within
physical feelings of complex value and which moves toward a generality usually associated with conceptual thought alone.
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.
To review, a nexus is constituted by actual entities that are interrelated by their simple
physical feelings of one another.
According to the fourteenth category of explanation, a nexus is a multiplicity of actual entities in the unity of the relatedness constituted by their simple
physical feelings of one another.
In summary, my view is that a nexus is composed of actual entities that are interrelated by their simple
physical feelings of one another.
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).
For nexus come into being when actual entities have simple
physical feelings of one another.
To answer this question we need to consult the descriptions of nonsocial nexus which Whitehead gives: «The characteristic of a living society is that a complex structure of inorganic societies is woven together for the production of a non-social nexus characterized by the intense
physical feelings of its members» (PR 161).
Our sexuality has to do with
the physical feelings of attraction and arousal, and how we choose to act on those feelings.
Received through a hybrid
physical feeling of God, it serves as an ideal for the concrescing actual entity in its self - development.
For example, in the above illustration, F is immediately later than G. And E both feels F directly and feels G through the medium of F. Thus, during E's process of concrescence, E's simple
physical feeling of G is immediately later than E's simple
physical feeling of F. To generalize, the mediatist accepts the following thesis, which follows from the mirroring thesis and the definition of «immediately later»: one simple physical feeling is immediately later than another simple physical feeling just in case the actual occasion felt by the latter is immediately later than the actual occasion felt by the former.
No matter how remote an actual occasion may happen to be in the causal past, there is a simple
physical feeling of it even if it comes into being in the first second of our expanding universe.
However this problematic question is answered, there can not be a simple
physical feeling of a future actual entity.
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.
For instance, in the two simple nexus, B has a simple
physical feeling of A, and D has a simple
physical feeling of C.
Rather than, as usual, assign the hybrid prehension of God to the first phase, with the conceptual derivation in the second phase (which would deprive the initial phase of simple
physical feeling of any guidance by the subjective aim), we should think of these two terms as referring to the same feeling.
The reason we can not explain life in terms of enduring entities is that in ordinary enduring entities
the physical feeling of each member is reenacted in its successors.
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.
Consider his description of «the actual world of any actual entity as a nexus whose objectification constitutes the complete unity of objective datum for
the physical feeling of that actual entity» (PR 230D).
This means that one can more easily describe the transition in concrescence from the preprojective
physical feeling of mass to the postprojective mathematical description that occurs as an idea in the mentality of the concrescence.
Since these supplementary pure conceptual feelings only acquire temporality through their integration with physical feelings, no time elapses between the simple
physical feeling of a particular actual occasion and its integration within the divine satisfaction.
Might a similar link — known as «embodied cognition» — exist between social isolation and
a physical feeling of chilliness?
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.
The book's identity comes from all sorts of places — the way the story is structured, the characters, the viewpoint it's told from, the setting, the plot, and outward signals, like the cover and the descriptions and
the physical feel of the book.
Skeptics and librarians can say what they want about
the physical feel of paper, and romanticize over physical books, but digital has huge advantages in being more discoverable, accessible, and consumable.
Once we had the readers in hand, we compared
the physical feel of the hardware and the reading experience.
Not exact matches
Their survey found 66 percent
of consumers will still go to
physical stores to touch and
feel products.
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.
Marshaling a boatload
of scientific data, McGonigal explains that what makes stress harmful isn't the basic
physical reaction that causes your heart to pound and your palms to sweat, but your belief that this is a bad
feeling.
A 2016 study published in the International Journal
of Behavioral Nutrition and
Physical Activity showed that hourly five - minute walking breaks boosted energy levels, sharpened focus, and «improved mood throughout the day and reduced
feelings of fatigue in the late afternoon.»
A study in the Journal
of Health Psychology found that people who exercised
felt better about their bodies even when they saw no
physical changes:
As a result, plenty
of people are
feeling the
physical, mental and emotional toll
of that stress.
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.