Sentences with phrase «sense intuition»

Skeptics reject global warming based on common - sense intuition.

«The common sense intuition is that in situations like these, in which health risks are exaggerated by the media, the audience pays more attention to the information presented.»

They have intellectual sympathy, and with respect to their sympathy, I suppose, they share with common sense intuitions an immediate, positive directedness toward that on which they focus.

An ancestral chain model is committed to some sort of replacement of our common sense intuitions about these matters with some weaker sorts of intuitions which are compatible with that model of personal identity and which are not too unlike those common sense intuitions.

Tune in to your senses Intuition is actually an extension of your senses — so paying attention to the things you smell, hear, taste, touch, and see throughout the day can sharpen your intuitive skills.

Not exact matches

People who reject their intuition for a strictly linear mindset are basing decisions on only what they see and acknowledge through the other five senses.

Sometimes, «common sense» intuition isn't enough.

Moreover, «experienced facilitators develop a certain amount of intuition when something's up,» sensing when the dynamic has changed and able to steer the conversation in a new direction if necessary.

Just as the best sports coaches have both the experience and intuition to understand where the mental and physical limits of their athletes are, Tony Robbins Results life coaches have the skills and talent to get a sense of exactly where you are in your professional and personal journey.

These rules are basically common sense, but with the added benefit of your entrepreneurial savvy, intuition and creativity, your first impression won't be just good — it will be amazing.

Perceivers, he said, could prefer either sensing or intuition while judgers prefer thinking or feeling.

You don't have to be a believer to have a moral compass; Morality it is given to all through Natural Revelation that we perceive with built - in functions, i.e. Basic Instincts, Intuition & Common Sense.

The study of Epistemology reveals that all sources of knowledge are flawed — authority, the 5 senses, memory, intuition, and logic (a counter argument for every argument).

This gut instinct, intuition or 6th sense, whatever you want to call it, is our spirit, our subconscious or what I like to call our «authentic» self speaking to us.

In some cases this appeal to inner intuition might take the form of the claim that each of us has a «non-sensuous experience of the self» which is «both prior to our interpretation of our sense - knowledge and more important as source for the more fundamental questions of the meaning of our human experience as human selves» (BRO 75).

These are the folks who like to talk about «common sense» and who, as we know from research is common among the religious, rely heavily on intuition aand believe all answers are intuitive.

In general, while appeal to or reliance upon one's own intuition (in some technically unspecified sense of the term) may satisfy the informal demands of many ordinary, nontechnical contexts, such intuitive conviction — however important heuristically to the individual inquirer — may be of no logical relevance to the job of satisfying the technical demands constitutive of some formal arena of discourse.

What I am urging is that we understand the difference between the traditional interpreters and Ford as that between the effort to make sense of Whitehead's intuition in terms of Whitehead's categories and disallowing it because it conflicts with the simplest understanding of some of those categories.

Traditional interpreters have instead undertaken to develop the system in such a way as to make sense of the intuition.

Hence, if we begin with the goal of making sense of Whitehead's intuition, as Ford also understands it, the traditional interpretations have much in their favor.

I do not intend, therefore, to suggest that there are no remaining problems in making sense of Whitehead's latest intuition.

Such experience no longer regards purely particular things as do the senses, but rather through intuition finds the universal genus behind them all — indeed, experience is «the universal now stabilized within the soul,» according to Aristotle in Posterior Analytics.

We have reason, we have critical faculties, we have a more - or-less developed moral sense, we have intuitions and intimations which point to something beyond the here - and - now.

While common sense and intuition are often accurate, sometimes they are not.

That he chose intuition as a mode of apprehension best calculated to seize such true images of things as they are in their living context simply meant that, of the tools available, this, in his judgment, was best suited to accomplish the intellectual task in its most realistic and vital sense.

Specifically the category Luke and I have mentioned (Sensing / Intuition) has to do with how one prefers to gather information.

One of the reasons science has worked so well when other systems have failed is that it doesn't rely on intuition / common sense, because they are so often wrong when dealing with the realities of the universe.

«Intent» in this sense is sometimes called «animal faith» (though sometimes he uses this expression to refer to those beliefs, arising from a mixture of intuition and intent, which an agent practically engaged with the world around him can not honestly deny that he holds for true).

The intuition that I, with my conscious experience, am an actual individual with the power of self - determination, to make decisions and to cause my body to do my bidding, is reconciled with the equally strong sense that my body is real, and that it exerts powerful causation upon me, in terms of the speculative hypothesis that all actual occasions are occasions of experience, so that interaction of body and mind is not the unintelligible interaction of unlikes (the unintelligibility of which has led philosophers to deny the distinct actuality either of the mind or of the body).

Where I would previously have been inclined to agree with Whitehead's characterization of Bergson that the intellect cart only grasp by spatializing, I now think (and have argued above) that I had failed to recognize fully the implications of the claim I had argued for in 1993 — that if there can be no intuition without intellect, and if intuition can grasp intelligible things without spatializing, then there is a sense in which the intellect, insofar as it is manifest in intuitive operations of consciousness, can grasp experience without spatializing it.

«69 There is in human sexuality a sense of awe, intuition, and ecstasy that brings with it a «suspicion of holiness.»

May I emphasize the fact that the elements and functions coming from the superconscious, such as aesthetic, ethical, religious experiences, intuition, inspiration, states of mystical conscious - ness, are factual, are real in the pragmatic sense... producing changes both in the inner and the outer world.

However, to criticize liberalism he used Marxism's organic view of society, its theory of class conflict, its insights into social injustice, its intuition of judgment and disaster, and its sense for the duplicity of man.

In any event, in a closely parallel discussion of the very same question, of how problematic terms like «know» or «love» as applied to God are to be classified, he in no way appeals to psychicalism, but argues instead that, although they are «in such application not literal in the simple sense in which «relative» can be,» they nevertheless «may be literal if or in so far as we have religious intuition» (1970a, 155).

This intuition is widely held, but the history of the Church shows us that there is no such thing as the plain sense of the text that is universally acknowledged — at least over time.

Or, «Wait, that's what I was sensing, that's what my intuition was all this time that I wasn't naming and couldn't name because my culture didn't let me.»

Rather, the main point I want to make, which is to my mind following a Peircean line, is that intuitions are not explicitly cognitive in the sense of exemplifying prima facie rationality; yet they may and should contribute to explicitly cognitive levels of experience.

Thus, rather than raise objections, I shall consider briefly the tensions with respect to Bergson's metaphysics and epistemology I shall try to extend consideration of the senses in which intuitions are rational and may be inclusive of conceptual experience.

Her intuition, her sense of the new terrain, was uncanny.

It is possible to respond to these arguments by saying that our basic intuitions need to be revised so as to be in keeping with a «loose and popular» sense of identity and not a «strict and philosophical» sense, to use Bishop Butler's terminology.

When practicing the Law of Love, we are pretty much «flying by the seat of our pants,» relying on common sense and intuition rather than a moral manual or theological dogmas to keep us from making errors in judgment.

It must be emphasized that «religious intuition» as Hall uses the term is a kind of mystical sense of oneness with nature, closely associated with the Taoist ideal of wu - chih or knowledge in accordance with the natures of things, a sense of «human participation in» or «constatic unity» with nature (UP 400).

Morality and ethics existed prior to religion, and the emergence of «Higher Religions» which fused a moral sense with supernatural intuitions was a process which occurred in the light of history [DH's bold].

His view that creativity «is the passage from an actuality to a greater and, in a sense, more richly concrete actuality» expresses a wholly positive intuition of reality and the stuff of human affairs.

In his letter of December 10, 1934 Brightman shares Hartshorne's worry, «that other selves are merely inferred but never given,» and goes on to present his own empiricist colors «I'd like to be able to make sense out of the idea of a literal participation in other selves... whenever I try, I find myself landed in contradiction, in epistemological chaos, and in unfaithfulness to experience...» Brightman's argument is that any «intuition» (for him a synonym for «experience»), «is exclusively a member of me,» but the object of that intuition is «always problematic and distinct from the conscious experience which refers to it.»

While he rejected the view that space and time are forms of intuition, he retained the Kantian notion of outer and inner sense corresponding, respectively, to space and time (cf. 8.41, 8.330).

Charles Hartshorne explains how we may make sense of Clough's intuition:

We have here the two strongest general forces (apart from the mere impulse of the various senses) which influence men, and they seem to be set one against the other — the force of our religious intuitions, and the force of our impulse to accurate observation and logical deduction.

I thought, rightly or wrongly, that Whitehead had the intuition to go right back, even if he didn't in the end use the bare sense - awareness he carried on about in the beginning.

Even in these senses conscience, intuition, and instinct often prove good guides, but these should not be confused with the initial aim.