Sentences with phrase «subjective world of»

In the subjective world of career - marketing communications, where opinions vary widely and consensus is hard to find, the pet peeves and preferences of those with the power to hire offer enlightenment for crafting your executive resume — especially what to avoid.

This fictional and subjective world of habitats escapes replicating real places but rather function as artistic reenactment of the visions behind the chaos, with the strong relation to the primary source of inspiration — imprint of real places around us.

If you forced me to answer under oath, I'd probably select the Stormy Daniels «Update» segment as the «better» one, whatever «better» means in the subjective world of sketch comedy.

Reflective Supervision; Self - Care; Relationship - Based Organizations; Infant / Toddler Child Welfare Practices; Subjective World of Infants and Toddlers in Various Settings

Not exact matches

Style is subjective, but to me, the Honor 8 is one of the best - looking phones in the world, at any price.

While IIHS and dozens of other private industry groups around the world have methods and motivations that suit their own subjective purposes, the most objective and accurate independent testing of vehicle safety is currently done by the U.S. government, which found Model S and Model X to be the two cars with the lowest probability of injury of any cars that it has ever tested, making them the safest cars in history.»

If you go far into the world of counter-human trafficking and the NGO community, the confusion around terms continues, especially with words like «rescue» which remains both highly subjective despite their common application.

Mark Bauerlein's post on the rhetoric of anti-discrimination points clearly to the problem which traditionalists face: In a world where ethics is aesthetics, the language of victimhood has become a subjective concept which is a potent weapon in the hands of the powerful.

The Scientific Positivist account alleges that Copernicus was replacing a subjective view of the world in which man is at the centre with an objective one in which man is put in his place as just another and very recent arrival in the cosmos.

Rubenstein can teach the Christian that the God who stands aloof from the history of nations is the God who stands aloof from Auschwitz, and that the price of accepting a dehistorized or subjective God (the God who is absolute Subject and only Subject) is the abandonment of the objective world or reality as such to the realm of «flesh.»

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.

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.

Unlike a traditional realist, Whitehead can not conceive of the world apart from prehending subjects and their subjective experiences.

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

Of immediate interest is the fact that the eighteenth Category of Explanation can also be termed the «principle of efficient, and final, causation;» for elsewhere Whitehead tells us that the» «objectifications» of the actual entities in the actual world, relative to a definite actual entity, constitute the efficient causes out of which that actual entity arises; the «subjective aim» at «satisfaction» constitutes the final cause, or lure, whereby there is determinate concrescence» (PR 134Of immediate interest is the fact that the eighteenth Category of Explanation can also be termed the «principle of efficient, and final, causation;» for elsewhere Whitehead tells us that the» «objectifications» of the actual entities in the actual world, relative to a definite actual entity, constitute the efficient causes out of which that actual entity arises; the «subjective aim» at «satisfaction» constitutes the final cause, or lure, whereby there is determinate concrescence» (PR 134of Explanation can also be termed the «principle of efficient, and final, causation;» for elsewhere Whitehead tells us that the» «objectifications» of the actual entities in the actual world, relative to a definite actual entity, constitute the efficient causes out of which that actual entity arises; the «subjective aim» at «satisfaction» constitutes the final cause, or lure, whereby there is determinate concrescence» (PR 134of efficient, and final, causation;» for elsewhere Whitehead tells us that the» «objectifications» of the actual entities in the actual world, relative to a definite actual entity, constitute the efficient causes out of which that actual entity arises; the «subjective aim» at «satisfaction» constitutes the final cause, or lure, whereby there is determinate concrescence» (PR 134of the actual entities in the actual world, relative to a definite actual entity, constitute the efficient causes out of which that actual entity arises; the «subjective aim» at «satisfaction» constitutes the final cause, or lure, whereby there is determinate concrescence» (PR 134of which that actual entity arises; the «subjective aim» at «satisfaction» constitutes the final cause, or lure, whereby there is determinate concrescence» (PR 134).

When the citizens of a republic or a civilization become merely self - interested (or equally worse, interested in nothing at all) the center fails, and chaos conquers — until a man rides in on a white horse and reestablishes an order based not on nature or on God's will, but on his own subjective vision of the world.

In her transcendence, so the doctrine of anatta would suggest in the first instance, the Mother of the world would not have wisdom and compassion, as if she were one thing and her subjective states another.

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.

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).

The elaborate scheme by which Whitehead relates the Primordial Nature to God's working in the world via subjective aims (PR 523 - 27) is ignored by Mays as he recognizes no difference in the Primordial Nature as «the ordering entity in nature» and «the order of nature» (PW 58/56).

But the newspapers are full of strolling women / falling piano - type incidents that just would not come to pass were God to operate in the world by providing information about the world, information not otherwise available, through the subjective aims he offers to finite actual occasions.

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.

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.

It is in accord with Whitehead's emphasis upon the subjective unity of an actual entity, that an entity acts as a whole, and with the indivisible unity of polar opposites, particularly God and the world.

Even Descartes» turn to the subjective was driven by and for the sake of his desire to understand the external world.

Previous philosophers had, of course, never denied the reality of the subjective world.

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.

In lived experience, the ongoing process of doing and undergoing is a process of experiencing the world from a subjective point of view.

Still, like any philosophy, it has its dangers, the chief of which is subjectivism» the view, which soon became prevalent, that there is nothing but subjective consciousness and that the world is but a construction or projection of the self.

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 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?

The method is realistic, not idealistic: Whitehead remarks that instead of describing, in Kantian fashion, how subjective data pass into the appearance of an objective world, he describes how subjective experience emerges from an objective world.

Rad - con philosophers typically claim to be «empirical,» reducing the intelligible world to detectable phenomena and the subjective experience of the individual human specimen.

«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-.

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.

In this particular context, Whitehead is presenting his own resolution to the problem posed by the fluency and transience of the world, so subjective immortality of the soul takes on the guise of a discarded alternative.

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.

For the subject - object relation is an assertion of ego, one's ordering the world about his subjective, personal consciousness, and as such it offers a handhold to all of the invidious evaluations that separate men from things, from each other, and from their own deepest life itself.

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.

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.

It is indeed the end, so far as your and my subjective selfhood is concerned, with conscious awareness, with the capacity consciously to act and to choose, and with everything else that is found in our mundane world of space and time.

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).

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.

The subjective aim, which as Ford clarifies it, is a proposition whose logical subjects indicate the past actual world the novel occasion is to unify, guides the feeling of the nascent subject, the source of which, for Whitehead, is God (DP 292n9).

So the «subjective turn» is a refusal of ecstatic existence, a stepping back from the world, in preparation for its domination by a now alien will and mind.

He wrote (p. 267, my translation): «The world is a richly varied configuration of interdependent qualities; some of these are given factors in my (or another's) consciousness, and I call these subjective or psychic, others are not directly given to any consciousness and these I term objective or extramental — the concept of the psychical does not arise in this connection.»

Nonetheless, I should like to suggest that the form of the holy scriptures of Himayana, conforming to the more introverted nature of Himayana piety, is significantly more «subjective» than that of the Mahayana writings — a religious literature that constructs a monstrously rich, manifold, variegated, and complicated «objective» world.