Sentences with phrase «single occasion of»

Jacob believed her when she said it was a single occasion of moral weakness, not a prolonged affair.

One may object that men rarely or never achieve consciousness of the process of decision occurring in a single occasion of experience.

The direct analysis of a single occasion of experience is impossible.

The regions of other occasions would be included, not in that of a single occasion of the divine experience, but in the regions of a succession of such experiences.

«The stone» refers to a large grouping of molecular occasions rather than to any single occasion of experience.

Not exact matches

The job for Luvo now is to increase the number of products in each store (it currently offers 14 entrees, seven burritos, four flatbreads and four breakfasts), such that customers can buy enough different items to cover all their single - serving meal occasions for the week.

Unless you've been living totally off the grid for the past 22 years, you know Venus Williams: ranked the world's No. 1 tennis player on three separate occasions; winner of 7 Grand Slam singles titles; winner of 14 Grand Slam doubles championships; 4 - time Olympic gold medalist... I could go on and on.

Lewis S. Ford has addressed himself directly to the claim for nonphysical (but still temporal) successiveness in the genetic process in his article «On Genetic Successiveness: a Third Alternative» (1: 421 - 25).1 Ford begins by pointing out that the differences between phases in a single occasion can not be mere differences in complexity of integration.

There is a deep cleavage between those who agree with Whitehead in describing God as a single actual entity, nontemporal in his primordial nature and everlasting in his consequent nature (the «entitative» view), and those who prefer with Charles Hartshorne to regard God as a personally ordered temporal society of successive occasions (the «societal» view).

Whereas Leclerc argued that the ultimate constituents of material reality are mini-substances which act on each other reciprocally and by their interaction co-constitute the new reality of a compound substance (NPE, 309 - 10), Ford argues that such natural compounds are instead to be understood as «single strands of personally ordered actual occasions, potentially divisible into structured societies but not actually so divided» (109).

What he fails to spell out in detail here but indicates elsewhere (e.g., PR 96-98/147 -150) is that the extensive continuum or, more specifically in terms of our cosmic epoch, the space - time continuum is not just a single overarching community of actual occasions but an interlocking network of communities or societies of occasions, each of which possesses its own laws and proper dynamism.

A single actual occasion is the set of phases beginning with an incompletely determinate phase and ending with the next completely determinate phase, termed the occasion's satisfaction.

Another group follows Charles Hartshorne in viewing God as a personally ordered society of actual occasions rather than as a single, everlasting actual entity.

And in the same discussion, he denies that any single occasion can be called living, for «Life is the coordination of the mental spontaneities throughout the occasions of a society» (AI 266).

If it were the case that there were a single terminal occasion in the nonsocial nexus which is directly connected to each separate part of the body, the unity of experience would indeed be difficult to explain.

Only finite occasions are capable of actualizing, i.e., of reducing the manifold alternatives of what might be to one single determinate fact.

Viewed in terms of one single standpoint, this is one single activity of unification, initiated by God in the future, and completed by the occasion in the present.

This function, which is God's giving of an initial aim to each new occasion, is more like the individual creation of each human soul than the single act by which matter was created.

7Whitehead's position could be defended on other grounds as well: e.g., it gives us a single type of experience for all existing things; it provides a single metaphysical basis for the natural and social sciences; it stresses the difference between the becoming of a not - yet - existing occasion and the relations between existing things.

For, without doing violence to a single organic doctrine, we could avoid the embarrassment of saying that an occasion qua subject is not an entity by the simple expedient of redefining «entity» to signify whatever functions, or is destined to function, as a potential for processes of becoming.

The problem that is raised by Hartshorne's understanding of God's mode of existence, granting his view that God is not (as with Whitehead) a single occasion but a series of occasions, seems to be rather the question of what makes this series necessary and so unending.

If the locus of action is the single occasion, then the sense that a person has of acting is illusory.

Moreover, if the locus of action is the single occasion, a person's action is reduced to an epiphenomenon because most of what a person is, past occasions, is incapable of acting; to limit action to a single occasion is essentially to deny acting to persons.

6The difference may be even more pronounced in the case of Lewis Ford, who renounces the notion of God as a society of divine occasions in favor of a single everlasting concrescence which is imprehensible (personal correspondence).

Instead of an initial physical occasion superseded by a mental occasion, there could be a single concrescent movement.

We have argued that persons are res vera and that single occasions alone can not explain persons, but societies of subjectively real organic unities can to a great extent explain the complexity of persons.

One way to reconcile the difficulty is to allow that persons act through influencing the self - creation of actual occasions, to allow that a person is grounded in an astronomically large number of occasions as objectified in comparison to the single occasion on the cutting edge of the creative advance through which a person lives, endures, acts.

For unlike concrescence, the temporality of persons lies outside single actual occasions.

Lewis Ford, taking account of the doctrine that contemporaries can not interact, further develops the view that «there might be a succession of temporally diverse occasions within a single inclusive occasion» (PIC 130), with lesser occasions «prehending their immediate predecessors within the inclusive occasion,» while being included within the becoming of the more inclusive occasion (PIC 131).

While the other main texts on the objective lure stem from an earlier chapter on «The Order of Nature» (II.3 C), closer scrutiny suggests that they belong to a single insertion, made during the transitional period (C +) before Whitehead reconceived concrescence in terms of the prehension of past occasions.8

Assuming that I make the identification, he poses a dilemma; either my experience does not have the unity, the togetherness required by a single experience (and this because my experience includes both the clear, conscious experience of the regnant society and the dim experience of other members of the nonsocial nexus); or, my experience is that of a super entity which inherits from the ego and from the other occasions of the nonsocial nexus, and, since inheritance requires contiguity, this latter alternative presupposes acceptance of a doctrine of regional inclusion.

«With the hypothesis that God is not a single actual entity, but a personal society of divine occasions of experience, Hartshorne carries this suggestion through more clearly, thereby making interaction between God and worldly occasions more intelligible.

It is also the final aim of the occasion, that final unifying pattern it has decided upon in order to bring all of its prehensions into a single, coherent experience.

In the last paragraph we have sketched the life history of a single occasion in God, as experienced from its perspective, with its gradual widening as more limited modes are exhausted.

(1) human life (2) animal life (3) vegetable life (4) single living cells (5) large scale inorganic aggregates of occasions (6) energy - events disclosed by modern physics

I would then move on to what is commonly called higher criticism and try to ascertain whether the beatitudes were spoken on a single occasion or whether they represent teachings of Jesus delivered on various occasions.

Fundamentally, the quality of endurance refers to the continuity of order propagated among a plurality of things and not to the simple duration, i.e., occurrence, of social order in any single occasion.

Whitehead speaks of decision as the mark of actuality, because the occasion decides or cuts off the alternative possibilities of Integrating the past in order to become the one single actuality that it is.

But the region the occasion occupies could have been actualized by several actual occasions instead of one, or could have been part of a larger region, or could have been parts of several regions rather than united as the actual standpoint of a single occasion.

My contention is, however, that if the unity of the occasion does not reside in its standpoint, then a single region may be included in the standpoints of more than one occasion without affecting the discrete individuality of the occasions in question.

The parables disclose with what pleasure and tolerance he surveyed the broad scene of human activity: the merchant seeking pearls; the farmer sowing his fields; the real - estate man trying to buy a piece of land in which he had secret reason to believe a treasure lay buried; the dishonest secretary, who had been given notice, making friends against the evil day among his employer's debtors by reducing their obligations; the five young women sleeping with lamps burning while the bridegroom tarried and unable to attend the marriage because their sisters who had had foresight enough to bring additional oil refused to lend them any; the rich man whose guests for dinner all made excuses; the man comfortably in bed with his children who gets up at midnight to help his importunate neighbor only because he despairs of getting rid of him otherwise; the king who is out to capture a city; the man who built his house upon the sand and lost it in the first storm of wind and rain; the queer employer who pays all of his men the same wage whether they have worked the whole day or a single hour; the great lord who going to a distant land entrusts his property to his three servants and judges them by the success of their investments when he returns; the shepherd whose sheep falls into a ditch; the woman with ten pieces of silver who, losing one, lights the candle and sweeps diligently till she finds it, and makes the finding of it the occasion of a celebration in which all of her neighbors are invited to share — and how long such a list might be!

Furthermore, since God is conceived by Hartshorne as a society of actual occasions, it is legitimate to ask what the temporal extension of a single divine experience is.

Also, it seems more reasonable to think of these periodic events as aggregate events which are the outcome of coordinated activities of constituent occasions than to think of them as acts of single individuals (although Whitehead does identify subatomic pulses with single actual occasions).

In contrast, the present model identifies a single conscious occasion with a whole pattern of waves.

This single relation — «contemporaneity» — has come to supplant the older relations simply because the older assumptions behind these relations have been dropped in favor of the more orthodox Einsteinian assumption that causality is intrinsically bound to spatio - temporal concepts in this cosmic epoch.14 Thus, Whitehead defines all occasions that are contemporary with M as lying in a single locus (PR 123 / 188), and all that are mutually contemporary as lying in a single duration (PR 125f.

So a single brain wave would involve many societies of electronic occasions.

Both Sherburne and Gallagher (see references in note 3) feel that a single strand of occasions is not sufficient to account for human experience.

I have had this experience three times now, on three different occasions, in admittedly similar circumstances, but not similar enough to explain the coincidence: I am speaking from a podium to a fairly large audience on the topics of — to put it broadly — evil, suffering, and God; I have been talking for several minutes about Ivan Karamazov, and about things I have written on Dostoevsky, to what seems general approbation; then, for some reason or other, I happen to remark that, considered purely as an artist, Dostoevsky is immeasurably inferior to Tolstoy; at this, a single pained gasp of incredulity breaks out somewhat to the right of the podium, and I turn my head to see a woman with long brown hair, somewhere in her middle thirties, seated in the third or fourth row, shaking her head in wide - eyed astonishment at my loutish stupidity.

Can we think of the longer potentials as representing single conscious occasions?

Each conscious occasion prehends the 100 immediately preceding generations of neural occasions as a single nexus.