Sentences with phrase «subjective data in»

Assessments provide educators with both objective and subjective data in order to ascertain student progress and skill mastery.

I present a scoring method for eliciting truthful subjective data in situations where objective truth is unknowable.

Not exact matches

In this light, purchasing something and then asking for a refund because it didn't meet subjective standards sure seems like an outdated method of buying and selling, given the encroachment of real data.

The doctrine of the philosophy of organism is that, however far the sphere of efficient causation be pushed in the determination of components of a concrescence — its data, its emotions, its appreciations, its purposes, its phases of subjective aim — beyond the determination of these components there always remains the final reaction of the self - creative unity of the universe.

I've noticed one thing over and over again in these arguments and that is how subjective data is managed.

The examples given above entail that the subject prehend the past experience in terms of its content or objective data as well as its emotion or subjective form.

To a large extent the new subjective form is a reenactment of subjective forms in the objective datum, so that there is a flow of feeling from the objective side to the subjective side of each entity.

Some might question whether such subjective criteria as «beauty» and «harmony» belong in science, where theories can be evaluated objectively by whether they fit the data.

Translated into Whitehead's terminology, this statement becomes: «the inherent meaning of the initial datum is appropriated by the becoming occasion in accordance with its subjective aim.»

But to the extent that such data are experienced or prehended by later occasions, they are already immanent in them, and they are so even before there is any conformal reproduction of subjective forms.

Therefore, the past relational data which are felt vectorially and conformably exist in contexts which are always «more» than the energies which we are able to include in our own present subjective immediacy.

On the datum theory (Q), the concrescence had its underlying unity in terms of its initiating datum, and the subject was the subjective aspect of this objective datum (early sense).

Each experience in this series is a subjective process of feeling many data and synthesizing them into a complex experiential whole.

Initially, in the Gifford's Draft, the name we shall give to Whitehead's writings, largely from part II, which conceive the subject as the subjective aspect of the datum from which concrescence begins, 5 a few anticipations of subjective aim can be discerned.

There is secondary origination of conceptual feelings with data which are partially identical with, and partially diverse from, the eternal objects forming the data in the primary phase of the mental pole; the determination of identity and diversity depending on the subjective aim at attaining depth of intensity by reason of contrast.

The principle is that in regard to the presentation of subjective aims, God has to «speak» to each actual occasion in its own «language,» that is, at its own level, in a manner harmonious with the character of the sort of data which are in general operative in the aesthetic synthesis which is the concrescence of the actual occasion in question.

Such a miracle would involve the suspension of the laws of nature at the level of primitive actual occasions, but if we accept the principle that God «speaks» to a given actual occasion in its own «language,» and if the «language» of primitive actual occasions in nature is such that the character of the data available for aesthetic synthesis in the concrescence of such occasions admits only of absolutely miniscule contrasts with the givenness of the character of the past, then God has no leverage via subjective aims to introduce shifts in the social structures conditioning the possibilities available for aesthetic synthesis in the concrescences of such primitive actual occasions.

The philosophy of organism seeks to describe how objective data pass into subjective satisfaction, and how order in the objective data provides intensity in the subjective satisfaction.

The method is realistic, not idealistic: Whitehead remarks that instead of describing, in Kantian fashion, how subjective data pass into the appearance of an objective world, he describes how subjective experience emerges from an objective world.

This puts Hartshorne where he wants to be, because to intuit (prehend) actual occasions as they occur is to intuit (prehend) them formaliter, as they exist in the immediate subjectivity of concrescence, and since God is everlasting, and experiences all actual occasions formaliter, actual occasions are preserved everlastingly (in their full, warm, subjective immediacy) in the consequent nature of God.6 This interpretation resolves the question of the status of the past, the problem of how the past is given as datum for concrescing actual occasions, and the question of a ground for truth claims about the past.

In this regard, a proposition is indeed «theoretical,» but in the deeper understanding as a lure endeavoring to fix the subjective form which clothes the feeling of the proposition as a datuIn this regard, a proposition is indeed «theoretical,» but in the deeper understanding as a lure endeavoring to fix the subjective form which clothes the feeling of the proposition as a datuin the deeper understanding as a lure endeavoring to fix the subjective form which clothes the feeling of the proposition as a datum.

In affirming this intimate experiential source for the knowledge of man the data of objective research are not rejected, nor are the gates opened to uncontrolled subjective vagaries.

The subjective form of a feeling is the manner in which the subject feels its datum (see PR 23 / 35).

Whitehead claims that a feeling can be analyzed into five factors:» (i) the «subject» which feels; (ii) the «initial data» which are to be felt; (iii) the «elimination» in virtue of negative prehensions; (iv) the «objective datum» which is felt; (v) the «subjective form,» which is how that subject feels that objective datum» (PR 221 / 337f.

But in more sophisticated actual entities, in entities higher up the scale of organic being which inherit positively a richer and more variegated set of data from the past, the responsive, supplemental phase is a process of sorting out the data, modifying and reorganizing it to arrive at a complex unity of subjective feeling.

But although negative prehensions eliminate their data from inclusion in the internal constitution of the new actual entity, they contribute their subjective forms to the total «emotional complex» of the final satisfaction (PR 41f.

Originality (and hence life) occurs»... when the subjective aim which determines its process of concrescence has introduced a novelty of definiteness not to be found in the inherited data of its primary phase.»

In their moment of occurrence they are subjective and as they complete themselves they become objective data for other events.

Every occasion of experience arises in an initial phase in which there are initial data and the initial phase of the subjective aim.

In this more fundamental mode, other actual entities are perceived, and the data are received not neutrally, but with emotional and purposive subjective forms of reception.

This doctrine represents the rejection of the sensationalist principle, according to which the primary activity in perception would be a bare reception of a datum, devoid of any subjective form of reception.

A proposition emerges in the analysis of a judgment; it is the datum of the judgment in abstraction from the judging subject and from the subjective form.

It is defined as the doctrine that «the primary activity in the act of experience is the bare subjective entertainment of the datum, devoid of any subjective form of reception» (PR 239).

In regard to his doctrine of ingression, Whitehead distinguished three different ways in which an eternal object can function in the concrescence of an actual entity:» (i) it can be an element in the definiteness of some objectified nexus, or of some single actual entity, which is the datum of a feeling; (ii) it can be an element in the definiteness of the subjective form of some feeling; or (iii) it can be an element in the datum of a conceptual, or propositional, feeling» (PR 290 / 445In regard to his doctrine of ingression, Whitehead distinguished three different ways in which an eternal object can function in the concrescence of an actual entity:» (i) it can be an element in the definiteness of some objectified nexus, or of some single actual entity, which is the datum of a feeling; (ii) it can be an element in the definiteness of the subjective form of some feeling; or (iii) it can be an element in the datum of a conceptual, or propositional, feeling» (PR 290 / 445in which an eternal object can function in the concrescence of an actual entity:» (i) it can be an element in the definiteness of some objectified nexus, or of some single actual entity, which is the datum of a feeling; (ii) it can be an element in the definiteness of the subjective form of some feeling; or (iii) it can be an element in the datum of a conceptual, or propositional, feeling» (PR 290 / 445in the concrescence of an actual entity:» (i) it can be an element in the definiteness of some objectified nexus, or of some single actual entity, which is the datum of a feeling; (ii) it can be an element in the definiteness of the subjective form of some feeling; or (iii) it can be an element in the datum of a conceptual, or propositional, feeling» (PR 290 / 445in the definiteness of some objectified nexus, or of some single actual entity, which is the datum of a feeling; (ii) it can be an element in the definiteness of the subjective form of some feeling; or (iii) it can be an element in the datum of a conceptual, or propositional, feeling» (PR 290 / 445in the definiteness of the subjective form of some feeling; or (iii) it can be an element in the datum of a conceptual, or propositional, feeling» (PR 290 / 445in the datum of a conceptual, or propositional, feeling» (PR 290 / 445).

There is serious divine interference on the views that God provides either subjective aim in initial data or the prefigured possibilities, but God on my view does neither.

Whitehead acknowledged what I call essential data in only one case, that of the basic lure for the subjective aim derived by a hybrid physical prehension of God.

In short, because the nonrepeatability of qualities (as subjective forms) does not imply the non-recurrence of a datum (with its qualities) in many different occasions, the nonrepeatability of qualities does not imply the inevitable degeneration of the divine memory of individualIn short, because the nonrepeatability of qualities (as subjective forms) does not imply the non-recurrence of a datum (with its qualities) in many different occasions, the nonrepeatability of qualities does not imply the inevitable degeneration of the divine memory of individualin many different occasions, the nonrepeatability of qualities does not imply the inevitable degeneration of the divine memory of individuals.

For a subjective form is irreducibly relational and historical; it is the form for this datum in this occasion.

To be sure, each of these subjective features is more prominent in religion; there is a greater diversity of models, greater influence of interpretation on data, greater tenacity in commitment to paradigms, and greater ambiguity in paradigm choice.

But at least two senses of the word can easily be isolated: sometimes, «information» means simply «data,» objective facts given «out there,» things, processes, brute events; at other times, however, it means the cognitive contents of subjective knowledge «in here» about things, processes, events, and so on.

The further question, of whether this kind of «memory» which preserves the reality of such valued data in the divine life, also carries with it what we might describe as subjective immortality, is not discussed in Whitehead's essay.

One subject draws in a myriad of data in its instantaneous flicker of subjectivity, and in that instant, each morsel of data is assigned its own subjective form.

After its world, its subjectivity, this room for development, has been exhausted, after the achievement of its subjective aim, which is its supreme concretion and unity, it is now to be regarded as occurring in various other processes of concrescence as objectified, as a datum.

This colors Whitehead's final description of genetic growth in concrescence: «At length a complex unity of objective datum is obtained, in the guise of a contrast of actual entities, eternal objects, and propositions, felt with corresponding complex unity of subjective form» (PR 283 / 433M).

The choice to use contraceptives or to support legislation limiting industrial emissions may be based in part on scientific data, but the choice itself is subjective.

Compatibility for integration, if placed in the initial phase, entails integration sooner or later, for the way the data are compatible dictates the outcome, it is in no wise dependent upon free subjective decision of the occasion.

By basing subjective unity upon the virtual unity of objective data Whitehead has imposed on his philosophy this additional requirement that there be no elimination in later phases.

By transition, in this earlier theory, the datum from whence the subjective process of appropriation begins (cf. PR 150/2270 is formed.

As soon as determinateness is achieved, another new process of integration starts with respect to the available data which have arrived in the meantime, because although at that moment all the data which were available have been synthesized, in God's case, in contrast to a normal actual entity, the subjective aim has not thereby been fully actualized.

Indeed, in early Gnostic communities the data did mean almost anything, since the Gnostics were not adherents of the visible Church and were therefore free to interpret New Testament texts in a wholeheartedly subjective way.