Sentences with phrase «subjective form for»

Later, he would declare that mathematical form does not even admit emotional subjective form for its feeling (AI 251).

Not exact matches

Since there is no standard form for resumes, evaluating them can be very subjective.

«We form our beliefs for a variety of subjective, personal, emotional, and psychological reasons in the context of environments created by family, friends, colleagues, culture, and society at large; after forming our beliefs we then defend, justify, and rationalize them with a host of intellectual reasons, cogent arguments, and rational explanations.

In other words, the reference to phases in a genetic division is essential only because this is what accounts for the character of a prehension's subjective form; coordinate division, neglecting subjective form, need make no reference to phases.

The subjective form of the propositional feeling is appetition, that is, the desire for its realization.

(PR 130) Yet this is puzzling, for consciousness is a feature of the subjective forms of at least some phases of some concrescences, and the subjective forms of earlier phases of concrescence can not be simply eliminated in later phases, of which the satisfaction of course is last.

Instead of relying on divine propositional feeling, it seems better to have the nascent occasion simply take over the divine prehending the world, for God is unifying, and evaluating (in terms of his subjective forms) that world in every way which he can.

He wants an eternal object to be «the same for all actual entities» (Process 23), and yet needs each creating subject to have its own subjective form of that object (Process 227, 232, 246), in other words, to create its own, novel «eternal» object.

subjective forms, contrasts, propositions, prehensions and nexuses)- Self - realization, then, is a sufficient criterion for distinguishing actual entities from nonactual ones.

6 In a conformal feeling, an eternal object already ingressed as characterizing the subjective form of an individual objectification given for a nascent occasion is reingressed as a character of the subjective form of the nascent subject's prehension of that objectification (PR 476, 364, 78).

For the aim of solitariness is the satisfaction of a religious striving, a completion found in such complex, unified, subjective forms as karuna, agape, and jen.

For example, a nexus is repeated if, and only if, its constituent actualities are repeated; also, if an actuality is repeated, then at least some element of its subjective form is also repeated.

That is, the subjective form is some form of the subject, for «by a «subject» in this context, he [Whitehead] usually means an event causally influenced by some other event in its past» (PW 127/136).

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.

The combination of communal and adumbrative subjective forms in transmuted physical feelings provides the foundation of the religious feeling of «the value of the objective world which is a community derivative from the interrelations of its component individuals, and also necessary for the existence of each of these individuals» (JIM 59).

They had concentrated rather on the external world in its externality and had passed over, or taken for granted, the modalities it formed in subjective consciousness.

For Whitehead the physical prehension is the object inasmuch as it reenacts the same subjective form — or at least one aspect of it.

For Whitehead, consciousness is the subjective form of an intellectual feeling — that is, a feeling of the contrast between what is, a physical feeling, and what could be, a propositional feeling.

For the moment we may restrict ourselves to that portion of God's self - creativity reenacting with perfect conformation the subjective form of one of my experiences.

The problem is still raised in its classical form as the persistence of the disembodied soul, but the question really concerns the retention of subjective immediacy for any occasion, and Whitehead's language suggests that there may be «a peculiarly intense relationship of mutual immanence» between the occasion and God supportive of its subjective immediacy.

«E.g., that the feelings which arise in various phases of a concrescence be compatible for integration; that no element in a concrescence can finally (in the «satisfaction») have two disjoined roles; that no two elements can finally have the same role; that every physical feeling gives rise to a corresponding conceptual feeling: that there is secondary origination of variant conceptual feeling; and that the subjective forms (valuations) of the conceptual feelings are mutually determined by their aptness for being joint elements in the satisfaction aimed at.

On the other hand, B may prehend A in such a way that the fact that it is A which it is prehending is of paramount importance for the subjective form of B rather than the particular aspect of A by which A is objectified.

Unless we are to suppose that there is little or no correlation between the initial aim and the final form of the subjective aim — a very strange supposition — we must assume vast differences in the initial aims derived from God by a primitive man and by an Einstein, or for that matter, between myself as I drop off to sleep in the evening and as I write these words.

Moreover, as the process of concrescence proceeds, the subjective forms of the prehensions which make up the concrescence are adjusted to one another in accordance with the subjective aim so that they will all be compatible for the final synthesis of satisfaction (PR 235 / 359f.

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).

Hence, as Leclerc implies, an actual entity's prehension of a common element of form is not simply a subjective «perception» of that form for its own concrescence, but simultaneously an active correlating of itself with other actual entities in that society so as to constitute a new reality, a higher level of existence and activity.

That the concept of the concrete calls for that of the abstract becomes clear in the concept of the subjective form of an occasion as the concrete, unique, and unrepeatable relation to what was already given.

One may pretend It positively or negatively, with whatever subjective form they may, but it is there, objectifying itself for whoever or whatever there is to perceive it.

Rather, the prehensions have public origins, the objective data; they have private subjective forms, based on the private aim of the actual occasion; and then the occasion, having unified its prehensions, passes back into publicity, providing data for new prehensions.

Every occasion then prehends God's prehension of this ideal for it, and to some degree the subjective form of its prehension conforms to that of God.

Second, it interprets the subjective aim of the actual occasion as arising more impartially out of hybrid feelings of aims (propositional feelings whose subjective form involves appetition) entertained for the new occasion by its predecessors.

For Jung believed then, as he continued to believe until his death, that the goal of all the great religions is the subjective withdrawal of libido into the unconscious so that a libidinal power may therein be stored which in the form of «God» or the «soul» becomes the most active force in psychic life.

The subjective aim of the new occasion must be formed by some synthesis or adaptation of these aims for which it is itself finally responsible.

There is the freedom of conceptual innovation in which novel corrective and developmental forms of definiteness emerge in the mental pole as potentiality for final causation, and there is autonomous self - causation in which a mutually determined synthesis of the physical pole and the mental pole modifies the initial ideal aim to become the subjective aim, which is the final cause.

«Consciousness» for Whitehead has a more restricted use applying to the subjective form of particular types of intellectual feelings; thus something much broader in Whitehead's conceptuality must be found.

This includes the objective form according to which feelings of causal efficacy prehend past actual occasions, the subjective form — how the occasion prehends — and the subjective aim of the present concrescence — how it wants to be a datum for future becomings.

Such data must be available, regardless of the level of activity under consideration, (PR 273) for there to be any prehension of the possibilities required to realize the «subjective form» characterizing the new emergence into objectivity.

In all instances, there must be a gradation of «importance» for the emergence of a «subjective form.»

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

For example, what we usually call «an electron» really is a society of occasions, each of which is a distinct subjective process of becoming, flickeringly brief in duration; each inherits some characteristic forms (which we call «electronic») from a predecessor and mediates them to a successor.

It is only as in the past of others, or «for others,» that an occasion is both a stubborn fact and an ambiguous entity, open to interpretation by subjective forms that future entities will assign to it.

Both kinds of feelings are pre-reflectively meaningful because, for Whitehead, reflective, judgmental consciousness is only one «subjective form» of feelings, which is possibly present in the final phase of some concrescences.

Whitehead introduces God's consequent nature for a number of reasons, one of them being that this integration of God's conceptual feelings with physical feelings makes propositions and consciousness as subjective form possible, and this makes it conceivable that God possesses consciousness.

God's subjective aim will then be so to actualize himself in each moment that the propositional feeling he entertains with respect to each new occasion will have maximum chance of realization.17 Every occasion then prehends God's prehension of this ideal for it, and to some degree the subjective form of its prehension conforms to that of God.

In May, researchers in Sydney, Australia, suggested that the main part of the insect nervous system works in a similar way to a mammal's midbrain, and might provide the capacity for the most basic form of consciousness, subjective experience.

We form our beliefs for a variety of subjective, emotional and psychological reasons in the context of environments created by family, friends, colleagues, culture and society at large.

«Film is too subjective an art form for you to make overarching statements like that!»

The collective subjective (or the idea that people together form a collective opinion) drives a lot of why reviews are written in the first place... that's for movies, music, art, games, etc..

But these feelings are entirely subjective since I don't find value in a game that effectively sits at a # 1 an hour for a game without replayability in the form of harder difficulty or NG +.

The subjective divergences, consistencies, echoes and counterpoints of these accounts, form the core of the piece, allowing for an exploration of the ways in which this natural occurrence is experienced and described.