Sentences with phrase «subjective experiences which»

Initially a research project of the personal story about the life of her relatives who underwent one aspect of (in) visibility during World War II, Charlott Markus soon came to the realisation that this subject has many substages, inheres subjective experiences which depend on so many factors, in corollary, can not simply be seen from and by a single perspective.

There are levels of subjective experience which intervene between the togetherness of organic structures and the togetherness of unified focal attention.

Not exact matches

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.

The solution remains mathematically deficient in an important sense until the mathematician has spelled it out, i.e., has set it out in an explicit, discursive form which stands on its own merits, independent of the particular subjective experience whose objective content the mathematician has sought to display in the explicit formulae.

Whitehead himself describes the utterance of the phrase «United Fruit Company»; «The final occasion of his experience which drove his body to the utterance of the word «Company» is only explicable by his concern with the earlier occasions with their subjective forms of intention to procure the utterance of the complete phrase» (AI 234f).

There exists a difference between both, but not in the difference of the object (the religion, the cosmology), rather in the «subjective form» of the experience, i.e., the way in which the «object» is assumed.

«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).

Both posit a «monadology» in which the conditions for experience are subjective and radically plural.

Prehension, therefore, is much more compatible with the concept of fungierende Intentionalität («operative,» or I prefer «primordial,» intentionality), which is inherent in a Lebenswelt and which is the condition for all subjective experience.

From this perspective, the therapist can then share with the patient an alternative subjective aim, or else an awareness of the extent to which negative prehensions might be excluding relevant factors of the patient's experience.

There are contexts in which we want to speak of an individual existing through time — certainly our subjective experience prompts us to speak in this manner.

I am concerned here only with the general structural character of the subjective forms of the physical feelings in which religious experience is grounded.

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.

Their subjective forms indicate the qualitative ways in which the subject experiences the energy of physical feelings.

Religious experience has an organic structure which can be analyzed in terms of the physical and conceptual feelings correlative to the generality of values perceived, and the subjective forms appropriate to each feeling element.

A second way in which the transitions of the self are disclosed is through the memory of past subjective experiences.

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.

Now it is exactly in situations like this — according to the standard account of orthodox Whiteheadians — that God is supposed to lure the world, by means of what he proffers to actual occasions via subjective aims, toward that falling out of events which will make his future experience most positive.

The hybrid physical feeling of God, which is (on the traditional Whiteheadian account) the subjective aim for any particular occasion of the young woman s experience, is also a prehension of the past from which she inherits — it is, after all, a physical feeling.

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).

In this situation how could we give meaningful content to the idea that God extends subjective aims to the various actors in the little drama we have constructed, that is, provides subjective aims which have the potential, at least, to affect the outcome of events, and have, therefore, the potential to affect the character of God's future experience?

It is its own value and meaning, and no other, which is affirmed, contrasted, deepened, and intensified in this trans - individual and even transpersonal widening of experience, for throughout the transformation it contributes its particular subjective pattern to the way that whole is being experienced.

An essential factor in every prehension is its «subjective form — the affective tone with which that subject now experiences that object.

«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-.

Such experiences themselves are evidence for the further claim that there are more subjective aesthetic reponses than those which can be called propositional feelings.

If there is only 1 way, but there is no absolute objective standard, only subjective experience, how can we know which one is the right way?

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.

Proust's world was preponderantly made up of subjective emotions and objective observations, whereas Dostoievsky and Blake first participated fully in what they experienced and only later attained the distance which enabled them to enter into an artistic relationship with it and give it symbolic and artistic expression.

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.

If McHenry is correct, and every volume has subjective experience, then the reading of Science and the Modern World to which Ford has drawn me is wrong.

The integration of this experience is essentially determined by God's all - embracing, permanent subjective aim (his aim for his ongoing self), which is to realize all possible forms of definiteness and thus to achieve an absolute intensity of experience (PR 345 / 523).

Briefly, actual occasions are integral drops of experience which, in an episode of subjective immediacy, experientially gather the antecedent world into a novel, concrete unity (MT 205ff.).

But more than that, all experience is experienced eminently and, unlike creaturely experience which is characterized by the perpetual perishing of the subjective immediacy of momentary experience, all experience is preserved everlastingly.

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.

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.

With this third trait the distance is further widened between an eschatological interpretation of freedom and an existential interpretation which contracts it within the experience of present, interior, subjective decision.

As we then said, such moments have their «importance» in that they illuminate what has gone before, are in themselves a kind of concentration of what is actually present, and provide new opportunities and possibilities both for understanding (which is the «subjective» side) and for that emergence of novelty in concrete experience (which guarantees «objectivity») which is the occasion for further creative advance as the process continues on its way.

I would not call this experience an hallucination, which I take to be purely subjective in all important respects, having no significant objective referent, but rather a vision, the encounter with a nonperceptual reality made manifest and perceptible by hallucinatory means.

(2) Can we reduce to biology or hope to reduce to biology those subjective conscious experiences which we may ascribe to animals, and, if question (1) is answered in the affirmative, can we reduce them further to physics and chemistry?

For on his own principles if there were not some kind of awareness of causal efficacy, there would be no warrant for making statements about it: «Nothing is to be received into the philosophical scheme which is not discoverable as an element in subjective experience» (PR 166/253).

In his exposition of Psalm 90 he even used the daring metaphor that the subject of faith was a mathematical point, so far was he from regarding faith as a subjective experience through which man's understanding of himself is illuminated, and so exclusively should faith be defined in reference to its object, the extra se of the historic Christ.

Accordingly, on the basis of the empiricist doctrine (which Whitehead accepts) «that nothing is to be received into the philosophical scheme which is not discoverable as an element in subjective experience,» the subjectivist principle entails that the notion of causal influence between actualities must be dismissed (PR 253).

Another meaning of idealism, which I call epistemological or subjective idealism, is that when we experience something, have it as immediate intuitive datum, it is nothing but a quality of our own mental state (Berkeley's or Locke's idea or Hume's impression).

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

In the first phase of a moment of experience, the previous feeling is received with a subjective form which conforms to its own subjective form.

This conformal, non-orginative phase of experience, which «merely transforms the objective content into subjective feelings,» is said to be «common to all modes of perception» (PR 179, 250).

From a Buddhist perspective, I was clinging to my past selves; as long as I was doing this, I could not be fully present in my current moment of subjective experiencing or to the environment in which I was presently living.

The new unity goes deep, It implies a continuity in origin of the subjective elements of individuals which we recognize so clearly in our human experience.