Sentences with phrase «reality of my appearance»

What hit me then was the reality of my appearance, the negative view I had about myself.

They pass into the forms and shake them off with a single gesture; and in this very spasm, between vanishing and persisting, radically bind the image to its reality of appearance.

Not exact matches

Frankel, who grew to fame through her appearance on the reality series Real Housewives of New York City and the popularity of her Skinnygirl cocktail mix company, launched BStrong in December of 2016.

Wired networks may give the appearance of a busy office full of the latest equipment, but in reality, wires can be an inefficient networking medium.

Most of his media appearances have been on reality television and game shows, and in 2014 he wrote about the experience in a Los Angeles Times essay.

Between syndication deals that already make the show appear to be on 24 hours a day, and a rumoured all - Simpsons channel that will make that appearance a reality, expect to see The Simpsons on TV until somewhere near the end of recorded time.

While we do not all necessarily agree with the manner in which he dealt with the conclusion of the Hillary Clinton email investigation, we sincerely believe that his abrupt and belated termination for this conduct, occurring months later and on the heels of his public testimony about his oversight of the investigation of Russian interference with the 2016 presidential election, has the appearance — if not the reality — of interfering with that investigation.

Even though this strategy may give the appearance of being a safe method of investing, in reality no strategy is entirely safe.

Every detail of her personal life became public, and the realities of an inherently sexist industry emerged with every script, role, public appearance, and magazine cover.

What does in fact appear is the new reality in the physical satisfaction of the concrescent occasion; but in the early phases it has not completely appeared and is therefore only mere appearance.

The appearance of many states with conflicts among their national bourgeoisie serves only to paper over the reality of a worldwide class struggle.

Is this to say that the objects known, the actual occasions which are known by subjecting them to divisions, are realities, not appearances, in the realm of being, not becoming?

When an occasion has appeared, when it has fully come to be, it loses its subjective immediacy, its process of decision, its feeling of self - possession; for the feeling of self - possession consists precisely in deciding on the appearance of one's own reality.

For instance, there was an entire thread there about his misuse of the «first among equals» idea of leadership boards to give the * appearance * that he was on par with other elders but the * reality * was that he was CEO and gaming the process to plant supposed «peers» who were really in his pocket.

And it is because of this, it is because there exists in you this ineffable synthesis of what our human thought and experience would never have dared join together in order to adore them — element and totality, the one and the many, mind and matter, the infinite and the personal; it is because of the indefinable contours which this complexity gives to your appearance and to your activity, that my heart, enamoured of cosmic reality, gives itself passionately to you.

Without the appearances, the empty tomb is not significant; and the reality of the presence of the living Lord, as it was known by his followers, needs no external confirmation by the empty tomb.

Yet Christians continue to be encountered by his living presence in other modes, and the reality of their experience is more easily understandable, to say the least, if the appearances at Easter were a real encounter with an objective presence.

If the appearances to the apostles were private manifestations, in the sense that a casual bystander would have seen nothing: if; that is to say, they were in the nature of visions rather than of bodily seeing, this does not imply that these men were not confronted with the Lord's presence as an external reality.

Christian Scientists see these events not as supernatural interruptions of the natural order but as a revelatory appearance of a spiritual reality, shaking the very foundations of human perception.

Furthermore, art is artificial and finite, representing the juncture of appearances in reality and human creativity.

In these passages, Whitehead does not seem to distinguish between the appearance and reality of perception in the mode of causal efficacy.

When these come together in art, the result is a heightened sense both of the conscious appearance of reality and of human creativity.

The reality underneath this appearance is a temporal sequence of what he dubbed «actual occasions.»

(1) Whitehead might assimilate appearance to reality for systematic reasons, because he is taking a point of view in relation to perception which includes both the datum perceived as it is in itself (its formal reality) and the way it appears to the perceiver (its objective reality).

Although Whitehead's Category of the Ultimate is meant to lessen the distance, so to speak, between actual occasions and societies of actual occasions, the application of Whitehead's metaphysics to persons seems troublesome; the ancient metaphysical problem of appearance and reality seems to lurk in the background, for the philosopher who wishes to identify res vera in the system soon finds herself perplexed, asking if the subjects of experience are actual occasions, societies of occasions, or sentient beings, such as persons and animals.1

Not only might there be a problem of appearance and reality if the occasions are taken to be the final actual entities in the sense of most developed or last, but there is also another problem, one which concerns time.

Some in their desire to protect the divinity of Jesus have denied or questioned his humanity and thus have fallen into the heresy of Docetism, or the belief that Jesus» humanity was only an appearance, not a reality.

Whitehead's philosophy requires a broader conception of time, for example, one which will allow for the reality of the past in the present, a concept that the traditional metaphysician would likely judge as intuitively false, leading to the additional judgment that much of human experience is appearance rather than reality, a position which we reject, having come to a greater understanding of Whitehead's metaphysics.

We must persuade ourselves of the non-existence of all surrounding phenomena, destroy the Grand Illusion by asceticism or by mysticism, create night and silence within ourselves; then, at the opposite extreme of appearance, we shall penetrate to what can only be defined as a total negation — the ineffable Reality.

Such teaching, known as Monism, denies the reality of matter and maintains that despite appearances the natural world and human beings are part of God and have no independent being.

Socrates thus contrasted the reality of the experient and rational subject, the soul, with the world of appearance in a way quite new for Greek ethical thought.

It has rarely been remarked that the very title of Whitehead's major work contains a more or less explicit reference to that of F. H. Bradley's: Bradley's Appearance and Reality: A Metaphysical Essay (1893) becomes Whitehead's Process and Reality: An Essay in Cosmology (1929).1 Such an obvious and prominently placed allusion is perhaps already enough...

Socrates knew himself to be his soul, hence to be an invisible reality quite other than the appearances of his body to other men.

Somewhere in Appearance and Reality the English idealist philosopher F. H. Bradley remarked that «the man who, transported by his passion, feels and knows that only love gives the secret of the universe», is not engaging in proper metaphysical discourse.

915) said, «All people hold fast to external appearances [of religion], but this community [the Sufis] holds fast to realities.

In a trial, the witness furnishes the key fact that changes the certitudes or view of the reality held before his appearance.

[14] The Declaration of Principles of the International New Thought Alliance (INTA), an association of New Thought groups and denominations, states: «We affirm that the universe is the body of God, spiritual in essence, governed by God through laws which are spiritual in reality even when material in appearance.»

Kant radically misunderstood all this in his theory of appearance and reality; he carried to the limit a tendency in Descartes of supposing that it made sense to posit an experience of just itself, that very experience.

Following Whitehead, we see the appearance of mass in the world as a fundamental element in the way that a complex, resilient society might approach reality and survive.

Is it possible that the reason marriage is glamorized on the wedding day is to make sure you at least get one decent party before you discover the grim reality that you are now entering a rut, enslaved by countless obligations, crying babies, loss of libido and keeping up appearances?

Appearance becomes illusory only to the extent that the final integration achieves completion by the inhibitory exclusion of some elements of reality.

As the last sentence of our quotation indicates, the shift from initial conformal feelings to supplemental conceptual feelings marks a shift from reality to appearance.

This way is in fact the introduction of Appearance, and its use to preserve the massive qualitative variety of Reality from simplification by negative prehensions (i.e. by inhibitory exclusions)(Adventures of Ideas 335).

It is presupposed by truth, which as «the conformation of Appearance to Reality» (Adventures of Ideas 309) could not exist without it.

In this way Truth, as the conformation of Appearance to the Reality in which it is rooted, enhances Beauty (see Adventures of Ideas 342f.).

Moreover, goodness is rooted in Reality, the totality of particular finite actualizations achieved in the world, while beauty pertains also to Appearance, our interpretative experience of Reality:

If we had had no experience of going deeper we would not be able now to recognize the shallow as shallow, the superficial as superficial, or appearances as distinct from reality.

Our question, then, is whether reflexive relations of this sort possess true actuality or only the appearance of reality.

These changes are not fully evident until the appearance of Process and Reality in 1929.

Of course, it also shows that that reality is quite different from the appearances given us in our sense experience.