Sentences with phrase «subjective experiences as»

LawyerRatingz itself cautions users, «[r] emember, we have no way of knowing who is doing the rating — customers, people in the industry, regular people, dogs, cats, etc.» Perhaps more fundamentally, if legal services are truly «credence goods» such that their quality is very difficult for consumers to ascertain, using subjective experiences as an indicia of quality would seem to be inherently flawed.

Magdalen Chua (MC) interviewed the artists behind the exhibitions to find out about their individual practices and their collaborative approach to examine the place of subjective experiences as alternative ways to respond to artistic production and knowledge about the world.

But because we focus on subjective experience as the locus of value, and because we believe that human experiences are the richest on this planet, we also affirm of human beings a quite distinct and special status.

Though it is not at all impossible that Aristotle took certain clues from the examination of subjective experience to guide him in his investigation of nature at large, what he clearly did not do was take the subjective experience as a model for the essential constitution of the basic entities of the universe.

Walking in Lightness is a multisensory presentation of Gutiérrez's subjective experience as a Mexican woman living and working in New York.

Rather than doing that, Mexico City - born photographer Amanda Gutiérrez seeks to document her surroundings as she ventures through Brooklyn's Sunset Park, focusing both on her «subjective experience as a Mexican woman living and working in New York» and painting a photographic portrait of the neighborhood's Mexican immigrant community.

Not exact matches

Depending on the scope and purpose of the research, happiness is often measured using objective indicators (data on crime, income, civic engagement and health) and subjective methods, such as asking people how frequently they experience positive and negative emotions.

While nothing had physically changed about either group's commute — the traffic was just as snarled, the train just as unreliable, etc. — their subjective experience of their commutes differed significantly.

Given the absence of a public trading market of our common stock, and in accordance with the American Institute of Certified Public Accountants Accounting and Valuation Guide, Valuation of Privately - Held Company Equity Securities Issued as Compensation, our board of directors exercised reasonable judgment and considered numerous and subjective factors to determine the best estimate of fair value of our common stock, including independent third - party valuations of our common stock; the prices at which we sold shares of our convertible preferred stock to outside investors in arms - length transactions; the rights, preferences, and privileges of our convertible preferred stock relative to those of our common stock; our operating results, financial position, and capital resources; current business conditions and projections; the lack of marketability of our common stock; the hiring of key personnel and the experience of our management; the introduction of new products; our stage of development and material risks related to our business; the fact that the option grants involve illiquid securities in a private company; the likelihood of achieving a liquidity event, such as an initial public offering or a sale of our company given the prevailing market conditions and the nature and history of our business; industry trends and competitive environment; trends in consumer spending, including consumer confidence; and overall economic indicators, including gross domestic product, employment, inflation and interest rates, and the general economic outlook.

Except as otherwise noted, the Compensation Committee's executive compensation determinations are subjective and the result of the Compensation Committee's business judgment, which is informed by the experiences of the members of the Compensation Committee as well as the input from, and peer group data provided by, the Compensation Committee's independent executive compensation consultant.

By reading the Ninth Amendment as creating a general right to privacy, Black and Stewart suggested, the unelected justices of the Supreme Court had subst - ituted their own subjective notions of justice, liberty, and reasonableness for the wisdom and experience of the elected representatives in the Connecticut state legislature who were responsible for passing the birth control regulation.

«Inside of a dog,» as Mark Twain sagely observed, «it's too dark to read,» and the inside of the subjectively subjective experience has no outside to speak of.

Seeking internal answers from meditation and other subjective and emotional experiences as a substi - tute for the Bible is one example of a man - centered approach.

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.

Procreation may often still be seen as a good thing, even the ideal, but it is the subjective experience of loving that is primary in this approach.

Using human experience as a model to depict the nature of reality, Whitehead argues that every actuality (i.e., every actual event) has both a present subjective immediacy and a past objectivity.

Much like the scientific method, one could look at religion as the codes, rules, rituals that may lead one to the subjective spiritual experiences.

If you want to validate the God claim this way — as a subjective experience, basically a human emotion or idea — then I actually agree.

The possibility that subjective experience participates as a causal agent in the process is hardly considered.

Here once again there is a remarkable similarity between certain emphases in Whitehead as well as in other process - thinkers and the strong insistence of contemporary existentialism on the centrality of the «subjective» feelings and of self - awareness in human experience.

On the negative side, no living person had any subjective experience of death, and on the positive side, the dead person who appeared and spoke to him in his dreams seemed just as alive as ever.

«Nothing is to be received into the philosophical scheme which is not discoverable as an element in subjective experience» (PR 166).»

It also accepts Hume's doctrine that nothing is to be received into the philosophical scheme which is not discoverable as an element in subjective experience» (PR 253).

They propose to interpret resurrection as the reenactment of the subjective immediacy of the separate occasions of experience.4 I take this to be an important direction for the discussion of immortality.

He lists four distinct analyses of time in Western philosophy:» (I) time as a space - like extended dimension, or as an actual series; (2) time as recurrent periodic motion; (3) time as progressive maturity or age; and (4) time as a distention of the soul, awareness of the sequences of states and events that make up our subjective experience» (WPP 65).

In any event, the gaseous figure of ministry limits its conceptions of the functions of ministry to subjective feelings as experienced here and now.

The generic characterization of the subjective forms which I describe in the next section as active in the formation of religious experience should be understood as depending upon, and leaving room for, a wide variety of historical embodiments, each with its own individual qualitative response.

Furthermore, the particular experiences interpreted as religious on the basis of the categoreal feelings and subjective forms considered in this essay will differ accordingly from those expounded on the basis of an alternative value judgment.

In what is called our high culture, this understanding of religion as private and intensely subjective was influentially depicted a hundred years ago in William James» classic work, The Varieties of Religious Experience.

In fact, in spite of his insisting that most actual occasions are unconscious (and that there is much that is unconscious even in that series of actual occasions which constitute our successive mental states), his talk of their experience or feeling of themselves, the influence of their predecessors, and their subjective immediacy seems pointless unless each of them is supposed to feel its own being, in some genuine sense, however dimly, so that there is a truth as to what - it - is - like - being - it.

One's subjective experience is not something others can observe, and yet it is constantly occurring as the very essence of one's process of existence.

Whitehead's method, in part, is to analyze these occasions of subjective experience in order to find factors capable of being generalized into principles applicable to all actual entities: «In describing the capacities, realized or unrealized, of an actual occasion, we have... tacitly taken human experience as an example upon which to found the generalized description required for metaphysics» (PR 172).

Three factors stand out as essential to Whitehead's account of emotional experience: (1) active response on the part of the subject, (2) the qualitative character of this response, and (3) the object as causally related to the subjective response.

Even some critics who accept the fundamental reality of the I - Thou relation as «the centre of any genuine religious experience» treat «revelation» as the objective — «the act of God whereby He has disclosed the way and destiny of Israel» — and meeting, or the I - Thou relation, as the subjective — «the act of man whereby that destiny and its divine source are drawn into the inner life of the individual.»

«These lectures will be best understood by noting the following list of prevalent habits of thought, which are repudiated, in so far as concerns their influence on philosophy:... (vii) The Kantian doctrine of the objective world as a theoretical construct from purely subjective experience» (PR xiii [x]-RRB-.

Our developed consciousness fastens on the sensum as datum: our basic animal experience entertains it as a type of subjective feeling.

This is God as many, experiencing the world separately and exclusively through the many subjective perspectives of the individual occasions.

Dewey calls this value «quality,» but by the term he means neither mathematical nor secondary qualities; he uses the term to refer, first, to the wholeness or deeper reality, in some aspect of the world, often as that wholeness is presented in a work of art. 24 If this were called the objective locus of quality, the subjective locus would be the emotional intuition of the objective quality; this subjective quality gives the experience itself the unity which makes it that particular experience.25 It is this empirical discernment of quality which provides the substance of the derivative and propositional resolution of the conflict between the individual and its environment.

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 the process the narrow confines of the self have been lost, but not its subjective reaction to the universe as a way of experiencing that whole.

This can survive the perishing of creative becoming if reenacted in its entirety in a new subject, that is, if taken up into another activity of unification as informing it with its unique subjective way of experiencing.

On the other hand, every correlation between physiological functioning and subjective experience (and I assume that far more such correlation will be discovered in the future) is hailed as proof that eventually the reduction of psychology to physiology and biology will be achieved.

Rather than accepting as authoritative Scripture's total witness, the interpreter uses either his subjective experience with the Christ, or his contemporary sensibility, or the church's traditional understanding of the gospel, or perhaps some combination of these to judge what reasonably the «whole Bible» might be saying.

But it is the sequence as a whole that is re-presented; no new subjective experiences are added — or if they are, that is another story.

I am aware of my (spiritual) experiences, but I only have guesses as to what may have happened (if anything at all apart from my subjective «engagements»), no less accurate language to begin to articulate that which I'm pretty sure I had little clue as to what actually may have happened.

She says, «The type of immortality which a process conceptuality suggests is subjective, retaining the living experience of the entity, but it transcends personality... «11 And she adds,»... the boundaries of personality have been left far behind as pertinent solely to finite existence in the temporal world.

I stressed earlier that science is typically defined so as to exclude subjective experience from any explanatory role.

Second, there are basically two organic forms: the vegetative and the animate, the lower of which manifests a type of «collective» individuality, («a tree is a democracy,» as Whitehead is fond of saying); and the higher animate form, in which the whole manifests a centrally unified field of experience wherein «subjective» individuality is the norm.

The primitive form of physical experience is emotional — blind emotion — received as felt elsewhere in another occasion and conformably appropriated as a subjective passion.

Charles Hartshorne2 in The Logic of Perfection and Schubert Ogden3 in «The Meaning of Christian Hope» have forcefully argued against any subjective immortality, holding that as objectively experienced by God our lives are wholly preserved and cherished forever.