Sentences with phrase «subjective means of»

However, each has their own subjective means of ranking sites, using everything from Alexa scores, Twitter followers, Facebook likes, estimated traffic, inbound Google links and even subjective design criteria.

This debate was crucial in distinguishing and relating scientifically objective history and the mythical interpretations of it expressing the divine and subjective meaning of the same for the community of faith.

Not exact matches

The latter now go by... Tronc X. Given that both expenses and revenues are interwoven between print and digital these days — and subject to all manner of highly subjective «allocations» — those two divisions mean less than the whole company numbers.

If you want to get subjective and start making claims about «what the bible actaully means», then the burden of proof rests with you.

When I use the word «subjective» I mean that which is defined by a person (subject) or people; when I say «objective» I mean that which exists apart from any person or people, regardless of how or if that objectively existing reality might be known.

It is prevalent also in such «subjective» fields as literature, where criticism is directed toward the delineation of categories of meaning shared by most informed members of the field.

«The subjective aim at each phase provides the subjective unity of all the data at that phase; subjective unity at every phase means only that the data are compatible for synthesis, not that they are completely integrated.

Also, while you may be able to «find» meaning in life as an atheist, this meaning can not possibly be anything more than personal (subjective) wish fulfillment in denial of greater reality, that there is no meaning.

I am less clear on the sense of the last sentence but one, but I believe that Whitehead means that the quantitative emotional intensity of the entity's satisfaction must of course be related to the intensity of its drive toward value as furnished by its subjective aim.

Lots of adjectives whose meaning is incomprehensibly subjective, such as «wetter» bass.

A review of Kierkegaard's treatment of the temporal «moment of vision» or «instant» (Augenblick) in this work is probably the best insulation against supposing too quickly that what Heidegger means to bring out about Dasein by insisting that in each case we «are» it is the simple subjective immediacy of psychic life.

So likewise Kierkegaard's dialectical understanding of faith establishes the subjective truth of faith as a consequence of the negation of objectivity, and the passion and inwardness of faith is established only by virtue of the absurdity of its objective meaning or ground.

This is the meaning of Whitehead's statement that emotion is never bare entertainment but is always accompanied by subjective enhancement (PR 248).

Such merely subjective or merely instrumental perfection is not what is meant by the perfection of God.

But Whitehead means something else by a «whole» (as an ultimate unit of reality) when he says it is «the singularity of an entity» (Process 21), or the unity of a subject (Category of Subjective Unity.

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.»

Therefore subjective aim is an unique appropriation of meaning already constituted.

This means that intentional objects have sense only in the context of a larger world - horizon which is not due to subjective constitution.

That an event moves toward its final cause (which is its subjective aim)... means that it has a «vector character,» that it is a passage from immediacy of the present into the future.

In conclusion, the realist thesis is this: To say that actual entities are the final realities does not mean that nexus are merely multiplicities (or sets), or that nexus are merely subjective, or that nexus only exist in the consequent nature of God.

Ur right GPA is subjective based on the classes you take, so ill let u know that I was taking AP classes throughout highschool, which means I had half of my college credits done when I graduated highschool.

If we do have an understanding of the conversation then the definitions of these «packed» concepts are subjective and we wind up debating terms like «following Jesus» which means something entirely different to me than it did to my 92 year old grandmother.

It deliberates on the problem of the type of subjective identity which transcends itself, and yet at the same time is constantly threatened with being swallowed up once again by insatiable nature, and thus losing its meaning for mankind.

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).

First, the statement that God offers the world a proposition in Jesus Christ must mean that Jesus receives from God a subjective aim that he embody a structure of relational existence to which every life is called.

It must also mean that other human lives receive the subjective aim that they tell their tales according to the tale that is objectified in Jesus (though Jesus» life is not the only disclosure of the plan of God).

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 relationship between the conscious awareness of a dream (and its subjective meaning) and the physiological interaction of the brain's chemistry presents, he said, a «hard problem.»

Strictly, as in the theory of subjective unity, this means «compatible for integration» at every phase, but it can mean simply «that which will be made compatible in the final unity» which is all that is needed for the final theory.

What this means is that the initial feeling derives its character, or subjective form, from the object felt, and insofar as it assumes the same form it reproduces the object: «In the conformal feelings the how of feeling reproduces what is felt» (PR 249).

We can safely conclude that if God is going to affect our unfolding drama at the foot of the Empire State Building by means of proffered subjective aims, he will not do so as a result of subjective aims extended to occasions in the falling piano.

Although «subjective end» is obviously meant as a technical term, it is not used outside of this passage.

This insertion contains perhaps the first mention of «subjective aim», here meaning no more than the aim of the subject.

There are too few clues to determine how these sentences fit into Whitehead's text, but their meaning is quite appropriate to the «nontemporal» understanding of concrescence that was required by the identification of subjective with superjective unity.

If our world were a centered universe, a universe with an all - seeing (i.e., all - prehending) God with the ability to introduce, on his own, new information pertaining to the past into the experience of emerging actual occasions by means of their subjective aims, then our world would be a much more harmoniously ordered world than it in fact is.

If we abandon the thesis that God provides new information about the past of the world by means of subjective aims, is there any other possible way we could conceive of the Whiteheadian God serving as a meaningful center of the universe?

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.

The subjective emphasis on reality construction and personal meaning has pointed toward inner moods and motivations — phenomena that elude the usual methods of documentation and verification in the social sciences.

Yet it is clearly not an exaggeration to say that Weber's emphasis on the Protestant ethic, on the spirit of capitalism, and on meaning, motivation, and verstehen all underscore an interest in the subjective.

A self - conscious occasion unifies the contrasts found in the conscious occasion — that is, of what is and what might be — by means of a subjective form characterized by the feeling of mineness, so that the occasion is aware that it is prehending these contrasts.

Nevertheless, the question remains of why a critical observer such as Weber was able, from his early interest in the Puritan ethic, to sustain the conviction that one could make reliable statements about subjective meanings.

They may retain their subjective role of being a means of experiencing by becoming included within a larger subjective form.

What he was getting were messages about subjective meanings that were filtered through a very formalized, socially constructed set of cultural categories.

Consequently, it is not surprising, as we shall see in the next two chapters, that many approaches have turned away from subjective meaning toward questions of symbolism and discourse.

But may not this retention of mutual immediacy also mean that in some way the subjective immediacy of the perished actual occasion is retained by God?

It may be, therefore, that less attention should be given to the idea of subjective meanings and more research should be devoted to the socially constructed categories used in discourse about these meanings.

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 need not mean that these subjective forms become objectified along with the contents of these experiences.

Yet by his principles God must prehend the entirety of the satisfaction, by means of a reenactment of its subjective form, its way of experiencing its world.

But this does not mean that he translates subjective emotions into objective speech and then pretends to have the word of God.