Sentences with phrase «subjective way of»

First and foremost, was firmly establishing that our storytelling approach embraces what makes the first - person experience so unique to games; a perspective that offers players a subjective way of viewing the world around them.

What we have to ask is whether the New Testament narratives are affected by mythology less in their objective aspect than in our subjective way of apprehending and describing religious truth.

The fundamental error in this whole approach is the artificiality of the objective - subjective way of thinking.

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.

° (51) 37: 10 — «The subjective ways of feeling... clothe the dry bones with the flesh of a real being... The miracle of creation is described in the vision of the prophet Ezekiel; «So I prophesied...»» (PR 131).

Not exact matches

In its assessment of our compensation program for our PMDs, Semler Brossy confirmed that the program has been aligned with and is sensitive to corporate performance, contains features that reinforce significant alignment with shareholders and a long - term focus, and blends subjective assessment and policies in a way that addresses known and perceived risks.

But regardless of which way the market heads from here, the bottom line is I still have no subjective bias, and continue to operate under the mantra of «Trade what I see, not what I think.»

If the situation is such that it truly compromises in an irresistible way the liberty of the person, then he is in the grace of God, since the subjective elements for mortal sin are lacking.

Here he works out categoreal obligations 4 - 8, initially as a way of deriving the subjective aim from the concrescent activity of the emerging occasion itself.

The only way that objective morality can possibly exist is if God exists, otherwise all morality is subjective to the opinions and whims of the individual.

But the fact of the matter is that as powerful as science is, it has a long way to go before it can offer anything nearly as complete and practical and useful to the subjective lives of human beings as the teachings of the various world religions.

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.

In fact, we may say that the way the present is subjective lies in its capacity of being affected by the future.

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.

Mutual dependence and interdependence, deepening inter-relationship all along the line of advance, community or sociality, participation in a common life, the presence of a drive towards satisfaction of the subjective aim, and above all the directive or projective aspect which is so closely related to that aim: here we have «in little» what in the universe at large we find in other ways.

To say that «the world is my body» is to say that the world forms me in the same way that my body forms part of the content of my immediate subjective experience.

We participate in a universal phenomenon of subjective growth as a person, becoming, along the way, professionals, journeymen, craftsmen, and masters.

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

And I would also like to point out that the idea of rights is subjective too according to your arguments, there is no such thing as truth and everyone should just live life the way they want too.

In the case of the woman strolling beside the Empire State Building on lunch break, one might say that whereas God does not convey to her the information that there is in fact a piano falling her way, he could shoot into her consciousness via subjective aim an awareness of the possibility that a piano just might be falling her way.

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

One could point out, quite accurately, that Whitehead talks about God and the world in such a way that it is very clear that while God proffers a subjective aim which, if accepted, would result in the greatest good possible under the circumstances, actual entities sophisticated enough to entertain complex contrasts of feeling also thereby have genuine freedom of choice with the result that they are free to reject the aim proffered by God, free to turn their backs on God's lure toward the best possible tomorrow.

My answer to this question is that I find it impossible to give meaningful content to the idea of a subjective aim derived from God which will function in the specified way.

Another way in which the consequent nature in both its functions is wholly dependent upon functions of the primordial nature is in its need for subjective aim.

No, the suggestion that God works in the world by introducing through subjective aims new information about the past world not otherwise available to temporal beings just will not wash — all of us know of too many counterexamples to this way of conceiving of God's way of acting in the world.

For each phase there corresponds a particular modification of the subjective aim, the «subjective end» of that phase.30 The modification results from the way antecedent feelings influence the subjective end, and that subjective end in turn influences successor feelings.

For my part, when I look at the way events unfold in the world, I do not see any evidence there of the kind of divine activity called for by the Whiteheadian notion of God's consequent nature weaving itself across his primordial nature and then returning the «superjective» vision back to the world in an operative, effective manner through the shaping of subjective aims.

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.

Second, pragmatism, like all interest theories of ethics, has no way of escaping the subjectivism which grounds all value ultimately on subjective feeling, nor is this any less the case because of the objective methods that pragmatism supports for the judgment of whether our actions will in fact produce the values that we think they will.

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.»

Since his interest lies in the intrinsic value of each occasion as it might contribute to his own multiplicity, and not in the reduction of that value so that it might provide him with a novel decision, God in no way violates the subjective unity of the satisfaction he prehends.

Morality is incredibly subjective, and the only way to objectively determine the merits of a moral standpoint is to see how it would affect not only the person, but also everyone else in the society.

So my twofold task is first to show what it is about the treatment of eternal objects in Science and the Modern World which makes the Aristotelian move possible, and then secondly to suggest a way of handling the source of subjective aims without there being any need to implicate God in the procedure.

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?

The subjective form is how a subject feels its world (PR 35, 131, 249), and this way of feeling grows out of the feelings of its predecessors.

At least this is the idea we propose to explore, particularly in terms of the closing pages of Process and Reality, for we are persuaded it offers a more fruitful way of conceiving the preservation of subjective immediacy than the notion of a disembodied soul can provide.

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.

Moreover, it receives a great many different ways of feeling, as it feels the feelings of a multiplicity of past actualities, and it must synthesize all these into one final subjective form, the one final attitude it adopts towards its world (cf. AI 327).

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.

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.

Conservatives cherry - pick those passages that support their conservative view of God based on their conservative ego, and vice versa, where liberals are concerned... and there is NO way to ascertain which is true, except on a wholly subjective, personal level, thus it will never be proven objectively, since Spirit, by it's very nature, has absolutely nothing at all to do with the flesh and whatever seems to be happening on this earth, because Spirit is completely opposite, and therefore invisible to the naked human eye, being of the mind only, and therefore unprovable.

Without denying this objective immortality, David Griffin has examined the possibility of subjective survival more positively, 4 and John Cobb has speculated about the possible interpenetration of such souls in the hereafter in ways that overcome their possible self - centeredness.5 Marjorie Suchocki has also explored ways in which we may live on in God which are quite different from these conceptions of the immortality of the soul.6

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.

Moreover, we may speculate that the special regional relationship will enter into the subjective form of this prehension in some way.

He is ultimately critical of Picasso's having squandered his genius on the merely subjective and of the way in which Picasso's work ends in personal despair.

This means that God's ideal aim for Jesus was that he be prehended in such a way as to maximize the importance for Jesus» subjective aim of the fact that it was God whom he was prehending, i.e., to maximize God's influence upon Jesus beyond the initial phase of his subjective aim.

This experience may in some way be connected with an event of revelation, and it may be necessary first to extract the distinctive Christian self - consciousness, but that does not make it any the less subjective.

The way she feels about what she is hearing, what Whitehead calls «the subjective form» of the prehension, is affected by her tiredness and the soreness of some of her muscles as well as by vague and half - conscious hopes and fears.

It is based on the conviction that the Christian scriptures give a unified, consistent account of the nature and destiny of humanity and cosmos, that is at once existentially true (it speaks to our subjective need for order and meaning in our personal existence) and cosmologically true (it gives a true and adequate picture of the way our world objectively is and will be).