Sentences with phrase «reflective consciousness»

He focuses on the emergence of novelty as it precedes and is presupposed by all conscious reflection and decision, whereas I am speaking of new possibilities introduced by highly reflective consciousness.53 However, I do not wish to press any claim beyond this: Whitehead should not preclude in principle the possibility that a temporal occasion may have toward some eternal object the kind of relation God has toward all.

But further, as a result of (3), we can now see that (4) perception is basically meaningful in advance of the elaboration of theoretical, reflective consciousness.

In these cases, as noted above, reflective consciousness occurs in the anticipative set because of certain prehensions of the presently concrescing occasion of the supportive nexus which has reacted to previously received data from the rest of its bodily — and through that, extra-bodily — environment.

Among the Indians, as among all axial peoples, the reflective consciousness gained autonomy from the unconscious and was effectively rationalized.

He focuses on the emergence of novelty as it precedes and is presupposed by all conscious reflection and decision, whereas I am speaking of new possibilities introduced by highly reflective consciousness.

What matters is that in the interacting development of these two basic trends upon which Mankind is continuing to build itself, technical organization and the growth of reflective consciousness, the second should acquire an ever greater predominance and degree of autonomy, conformably with the fundamental law of «vital in - folding».

We are left with no trail to follow unless we decide, for sufficient reasons, to attribute a unique and privileged value to reflective consciousness.

So we may say that since by a sort of chain - reaction consciousness, itself borne of complexity, finds itself in a position to bring about «artificially» a further increase of complexity in its material dwelling (thus engendering or liberating a further growth of reflective consciousness, and so on...) the terrestrial evolution of Life, following its main axis of hominization, is not only completely altering the scale of its creations but is also entering an «explosive» phase of an entirely new kind.

Understanding, discovery, invention... From the first awakening of his reflective consciousness, Man has been possessed by the demon of discovery; but until a very recent epoch this profound need remained latent, diffused and unorganized in the human mass.

The dominant object of reflective consciousness ceased to be the flow of sense experience and became, instead, the unchanging forms.

In Chapters Four and Five, we traced the progressive rationalization of the reflective consciousness.

What is common to all axial peoples is that the seat of existence shifted from the unconscious to the reflective consciousness, and that, thereby, the reflective consciousness ceased to be bound by the mythical meanings of the unconscious.

An element of objectification or distancing is present in all rationalization of the reflective consciousness.

In earlier chapters we have distinguished between the receptive consciousness, the consciousness organized in terms of signals, and the symbolically ordered or reflective consciousness.

But what is even more certain, so that it becomes self - evident when we observe the revolutionary biological superiority of Thought over Instinct, is that if a given Phylum X, shall we say, preceding the anthropoids, had succeeded in passing the barrier separating reflective consciousness from direct consciousness, Man would never have come into existence: instead of him, Phylum X would have woven and constituted the Noosphere.

By rational consciousness is meant reflective consciousness insofar as the symbolization by which it is ordered conforms to the world as given in unreflective consciousness rather than in the autonomous activity of the unconscious.

This process is that of the rationalization of the reflective consciousness.

Just as in primitive man intelligent interpretation of signals continued alongside the more comprehensive reflective consciousness, so now the rational consciousness came into being alongside the mythical consciousness, but without overthrowing its inclusive dominance.

When it is in the unconscious, then the rational activities of reflective consciousness are incorporated into the whole life of the psyche only in terms of mythical meanings.

Mathematics, astronomy, architecture, law, education, medicine, and government emerged as quite new outward achievements of a reflective consciousness freed to think in terms of meanings given by the structures in the observable world.

But once the reflective consciousness existed, it embodied an immense new value in itself, so that a psychic life aimed at its own heightened richness tended to aim at the enhancement and strengthening of this new mode of consciousness.

I have defined axial existence in terms of the movement of the seat of the soul to its reflective consciousness and its dominance over the unconscious.

As long as this subordination existed, the reflective consciousness could not interpenetrate effectively with the other dimensions of conscious significance.

The categories of reflective consciousness were influenced by the unconscious and by the receptive consciousness.

Gautama had rejected this quest for a transcendent self, and he purified the reflective consciousness from the last traces of mythical influence.

The locus of the seat of existence in reflective consciousness does not guarantee its control over all that takes place within that consciousness.

Here we must think of a reflective consciousness in which the seat of existence is capable of changing.

The reflective consciousness need not be rational.

When it is in reflective consciousness, then the products of the unconscious appear as strange and alien powers to be feared and obeyed or examined and analyzed.

Where reflective consciousness occurred, there the self - determination present everywhere played a much larger and wider role.

The reflective consciousness is necessarily symbolic, primordially mythical, but incipiently rational.

The change that occurred with the rise of civilization was that the influence of the receptive consciousness on the symbols of the reflective consciousness grew stronger, but without destroying the overall dominance of the unconscious.

The process by which the reflective consciousness achieved such autonomy is analogous to that in which the psyche as a whole entered into autonomous development.

The reflective consciousness was chiefly a function of unconscious processes in relation to which it had little autonomy.

Furthermore, he saw the essential and characteristic fruit of the presence of the Holy Spirit not in ecstatic phenomena but in a transformation of the quality of the reflective consciousness itself.

Important and increasing areas of the existence of many individuals were dominated by this rationalized aspect of the reflective consciousness.

This unconscious life was characterized by a vast autonomous development, which in its turn brought into being the reflective consciousness.

Hence in him, the reflective consciousness made the soul the object of its reflection to discover the soul's peculiar character and to achieve the ideal embodiment of that character.

Thus, the «I» of personal existence transcends every other element in the reflective consciousness, but it does not transcend itself.

Whereas we can posit the presence of receptive consciousness wherever a developed central nervous system is to be found in the animal world, and of organization by signals wherever learning is possible, symbolic organization of consciousness or reflective consciousness depends on the power of symbolization, which is the distinguishing characteristic of man.

In man we have seen that symbolization superseded organization by signals as the predominant mode of significantly organized consciousness, and that this constituted reflective consciousness.

It is incipiently rational, because its attention is directed to data supplied by the receptive consciousness, and insofar as the reflective consciousness becomes free from the dominance of the unconscious, these data must play a larger and more direct role in their own interpretation.

This we will call the «reflective consciousness.»

In any case, the shift of the seat of existence to reflective consciousness is witnessed to in writings dating back to the time of David, if not earlier.

Insofar as this heightening of the reflective consciousness occurred, it necessarily increased the role of the forms that are given in the receptive consciousness and, hence, their influence on the reflective consciousness and the symbolization by which it lives.

When the seat of existence shifted effectively to reflective consciousness, a new type of continuity between successive occasions of experience arose as well as a new separation of the individual thus constituted from all other individuals.

Civilization depends on and makes possible a high degree of rationalization of the reflective consciousness.

But the emergence of the reflective consciousness as the seat of human existence did not necessarily entail an awareness by the soul of itself.

But reflective consciousness gained a unity of its own.

The reflective consciousness, which is the most striking factor differentiating man from other animals, was the by - product of unconscious processes and initially fully subordinate to them.