Sentences with phrase «pure possibilities»

They are pure possibilities for realization in any experience at all, conceived quite apart from any such realization.

In fact, it may well be that pure possibilities alone can not be valued.

In effect, she transforms real possibilities into eternal pure possibilities.

There is a further consideration to the conundrum, if possibilities as pure possibilities transcend time.

If we make pure possibility in the form of eternal objects fundamental, as Whitehead did, then it is possible to conceive of them as uncreated.

Even «the ultimate evil in the temporal world» concerns how present actualities obstruct past ones (PR 340), not pure possibilities.

Facts are graded entirely according to their correspondence with a primordial ordering among pure possibilities (even though the ordering be nontemporal and the possibilities only potentially distinct from one another as nontemporal).

We may understand that all systems properties or invariances are restrictions upon pure possibility giving rise to specific configurations of mutually constraining elements.

The eternal objects express pure possibilities.

Finally, in still a third article in the same issue of Process Studies, Lewis Ford initially commends Oomen for her highly original solution to the problem of God's prehensibility by worldly actual occasions but finds problems with her own (and Whitehead's) consequent inability to distinguish real possibilities here and now emergent within the divine consequent nature from the atemporal pure possibilities forever contained in the divine primordial nature (Ford 140).

This realm of pure possibility forms the Word by which God commands and creates.

Jazz must have sounded like pure possibility to him.

The need for pure possibility versus the innate, perhaps uncontrollable, desire to control, bind, define, or map.

Granted, therefore, that God's infinite conceptual valuation of pure possibility may justly be termed «free» since it is «limited by no actuality which it presupposes (PR 524), yet the temporal integrative activity of his consequent nature, whereby he loves particular occasions of the actual world, may also be called «free,» though in a somewhat different sense.

Abstracted as pure possibilities, they represent eternal objects.

There must be an actual entity that mediates between pure possibility, which is fully abstract, and the occasions that are coming into being in the world.

For it is by means of the conceptual richness of his inexhaustible pure possibilities that God is able to absorb into himself the multifariousness of the world, overcoming the evil of its destructive conflicts through the higher harmonies this infinite imagination provides.

«From the beginning we looked upon the term [Zero] not as an expression of nihilism — or as a dada - like gag, but as a word indicating a zone of silence and of pure possibilities for a new beginning as the count - down when rockets take off — ZERO is the incommensurable zone in which the old state turns into the new.»

In ordinary language when we speak of man's aim in life or in a particular act, we sometimes mean a pure possibility he strives to actualize.

Both substantial activity and the realm of pure possibility are entirely neutral with respect to what kinds of actual entities shall occur: for example, as to the number of dimensions they shall have.

Then there are the unchanging possibilities for realization, the pure possibilities that Whitehead calls eternal objects.

Instead of eternal objects as «pure possibilities,» what we really need are what are often called «real possibilities,» possibilities so rooted in that particular situation as to be actualizable.

The Primordial Nature is God's eternal envisagement of pure possibility, not unlike Plato's «forms.»

Pure possibilities can be understood as their formal components, abstractly derived.

God and world are just this sort of coupled system, with God limiting the absolute field of pure possibility to that region or order compatible with the actual world.

«The «primordial nature» of God is the concrescence of a unity of conceptual feelings» (PR 134), which «achieves, in its unity of satisfaction, the complete conceptual valuation of all eternal objects» (PR 48) or pure forms, thereby generating the entire structuring of pure possibility.4 Seen in terms of his everlasting aspect or consequent nature, however, the only way God is directly related to the World, the converse is true.

No pure possibility is excluded from this vision; it is a pattern of potentiality which is completely «devoid of all negative prehensions» (PR 524).

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).

The fact that a proposition is provided with an «element of sheer givenness,» a foothold in the world, as it were, enables a proposition to be not merely an eternal object, a pure possibility, but a real possibility (See WAP 477f).

With respect to (i), the pure possibilities mentioned above for «B» do not specify the related eternal objects — indeed, the more highly abstract possibilities could not be applied generally if specifications were demanded.

Value does not pertain so much to the pure possibility itself as to context of its actualization.

For Whitehead, however, while there is nontemporal knowledge of pure possibility, there can be only temporal knowledge of actualities and propositions.

God eternally envisages not only the pure possibilities, but also every possible situation in which these pure possibilities might be actualized.

A proposition links a pure possibility with a certain set of indicated actual occasions as its subjects.

Predicating the vertex may be predicating the most abstract element with respect to pure possibility — but it is the most concrete element with respect to the actual occasion.

Thus, pure possibilities are entertained in terms of all the situations in which they could possibly be actualized.

8The theory of propositional knowledge for real possibilities has strong affinities with Luis de Molina's middle knowledge, which is between the knowledge of actualities and the knowledge of pure possibilities.