Sentences with phrase «physical feelings which»

It is important to realize that a simple physical feeling does not choose the perspective of its initial datum independently of the perspectives chosen by the other simple physical feelings which belong to the first phase of concrescence.

As the sufferer from rheumatism is unable to master his physical feelings which are under the sway of wind and weather, with the result that he is involuntarily aware of a change in the air etc., so it is with him whose feeling has become fantastic; he becomes in a way infinitized, but not in such a way that he becomes more and more himself, for he loses himself more and more.

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.

We have seen that inorganic societies, such as rock molecules, endure through time by repeating endlessly their patterns of physical feeling, and that it is just this endurance through time of a definite pattern of physical feeling which «catches our eye.»

As a matter of fact, Cobb later qualifies his statement and recognizes «substantive changes» occur between Religion in the Making and Process and Reality.17 Ford, noting Cobb's earlier position, gives a detailed interpretation of seven passages in Religion in the Making to show that Whitehead had not yet ascribed to God physical feeling which allows the contrast between God's temporal and non-temporal natures.18

Not exact matches

While physical movement will have mental benefits, if you are able to work your heart through cardio exercise it will create feel good endorphins, which is both physically rewarding and mentally beneficial.

And we like the idea of them being somehow computer - generated rather than simply «digital copies,» which feels like a cheap imitation of physical collectibles.»

Therefore, really the US is celebrating a physical acheivement that too, much belatedly.I am sure should the pace of terrorism world over increase which even Obama feels is quite likely, the Muslim world will unsurprisingly celebrate Osama as a martyr and his vision will continue to prevail among the uneducated muslim youth.

3Pethaps some further explanation is needed of the manner in which a society as a unified field of activity serves as the medium for the transmission of physical feelings and conceptual patterns from one generation of occasions to another.

Pregnancy, however, falls comfortably into none of the usual definitions of disease: it is not a state inimical to the way one is supposed to feel; it is not a condition in which body components and systems are acting inharmoniously (to the contrary, infertility would more likely fall within that definition); it is not a state of abnormality — for the pregnant woman functions satisfactorily within society, and the social and physical environment tolerates the pregnant woman perfectly.

Hence, we must attribute to God not only the conceptual ordering of the eternal objects by virtue of which he lures the occasions of the world toward order and value; we must attribute to him as to all other actual entities physical feelings as well.

God's so - called primordial conceptual envisagement could never have occurred prior to all physical feelings since there can not be conceptuality except as it grows around an inherited multiplicity of previous, determinate specifications which establishes the potentiality of the moment's aim.

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

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.

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).

What is ignored in this emendation is the status of God's own conceptual feelings, which even in the final concept can not all be derived from physical feelings.

Whitehead's statement that propositions are «lures for feeling» (PR 395) means that the commonsense world which we perceive is symbolic of the throbbing world of physical activities (PW 141/153).

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.

Clearly, the A-B nexus — in which B coheres concretely with A by means of a simple physical feeling — is different from the B - C unison — in which B and C come into being independently.

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

The generality or width of inclusion of an individual's physical feelings is largely a function of the actual world from which it emerges.

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.

Which is another reason why we can share how we feel and why; but can't be impute motives or be dogmatic except for the most obvious predatory acts like murder, rape, physical assault — those things that have been criminalized by enforceable laws, laws that have the support of an overwhelming public consensus.

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

Less obviously, transmuted feelings are the physical and perceptual basis for the descriptive generalization by which Whitehead arrives at the conception of the consequent nature of God.

Because Whitehead himself usually explains this operation by way of a common eternal object which is illustrated in all the actual entities of the nexus, the significance of a transmuted feeling as a feeling of physical community in the actual world is often overlooked.

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.

Conceptual feelings, which occur in the context of physical process, can be imaginatively abstracted from process, but they have no independent life apart from physical rootage.

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.

He does not emphasize sufficiently the generality which also pertains to physical feelings.

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

The dynamism of the feeling of subjective immediacy is a vectorial tending forward, an appetition toward a «more,» which urges the organism beyond domination by the conformal quality of physical feeling.

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 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.

This fact introduces the adumbrative quality of physical feeling, a quality which Whitehead does not distinguish but which is implied in his doctrine of abstractive objectification and negative prehension.

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.

The combination of communal and adumbrative subjective forms in transmuted physical feelings provides the foundation of the religious feeling of «the value of the objective world which is a community derivative from the interrelations of its component individuals, and also necessary for the existence of each of these individuals» (JIM 59).

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.

This insertion itself (G) contains a further insertion, 224.44 - 225.11, which introduces the later notion of «hybrid physical feelings».

With much fanfare, the first section (III.2.1 F) introduces the «simple physical feeling», which is mentioned later in the same chapter, but not in the very next section.

It makes no sense because the very primitive actual occasions constitutive of the piano and of its immediate physical environment have a capacity for novel adjustment of feeling which is virtually nil, which is, for all practical purposes, nil.

Whitehead accounts for time in terms of the data of physical feeling, which is set as compatible for final synthesis from the outset.

If the occasion begins with a plurality of physical feelings, then the most efficient way to introduce conceptual feelings in terms of which the occasion can actively respond, is to derive them from the former.

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.

Sherburne tends, in his argument against regional inclusion, to quote passages in which Whitehead is making the point that when the region of an actual occasion is divided the subregions correspond to its physical feelings but that these physical feelings are not actual occasions capable of independent existence.

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 term «physical feeling» seems to be absent from «The Theory of Feelings» (III.1), except for one section (III.1.9), which could be a later insertion.9 Sometime during or just after writing «The Theory of Feelings» we may infer that Whitehead introduced the notion of «causal feelings» (III.2.2), which was then overruled by the more developed theory of «simple physical feelings» (IFeelings» (III.1), except for one section (III.1.9), which could be a later insertion.9 Sometime during or just after writing «The Theory of Feelings» we may infer that Whitehead introduced the notion of «causal feelings» (III.2.2), which was then overruled by the more developed theory of «simple physical feelings» (IFeelings» we may infer that Whitehead introduced the notion of «causal feelings» (III.2.2), which was then overruled by the more developed theory of «simple physical feelings» (Ifeelings» (III.2.2), which was then overruled by the more developed theory of «simple physical feelings» (Ifeelings» (III.2.1).

This problem (intensified by means of «hybrid physical feelings», which have not yet been introduced), permits an elegant and rather extreme solution by Jorge Nobo.

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.