Sentences with phrase «subjectivity by»

In 1995 he commented on subjectivity by saying that, «the self is what one knows best and least at the same time... casting the body gives one an opportunity to «see» the self».

Although some animals have received great scrutiny, drawing conclusions about many others amounts to a semi-educated guess, and risk screens inevitably involve a measure of subjectivity by the assessor.

So rather than try to engineer our way around that, Slated designed its process to harness that subjectivity by applying the same set of rigorous standards to the way readers assess every script, based on the same objective criteria that buyers and reps themselves use to judge material.

«Up until now, each research group proposed the indicators which they believed to be the most important, but Ichnaea eliminates the subjectivity by selecting the most essential for a reliable prediction from among the different variable parameters,» the researcher explains.

among the Paraiyar there is a forging of subjectivity by wedding together some ingredients that can be retained as signs of Dalit particularity with some components that can be skillfully appropriated as signs of human universality from the larger caste Hindu worldview.

It might then follow that God's experience would include our creaturely experiences in their subjectivity by virtue of God's including the regions in which those occasions form themselves.

In this essay we shall primarily be concerned with the ontological basis for subjectivity by recounting Whitehead's various theories about it.

A natural system of whatever minimal complexity possesses a rudimentary subjectivity by virtue of that complexity.

Directly intervening in the moments before such events coalesce into widely accepted narratives, they anticipate and shape understanding of a variety of human (and non-human) subjectivities by documenting and articulating instances of what is not yet widely known or recognized.

Not exact matches

In an industry characterized by large retainer fees and less - than - scientific outcome measurement and subjectivity, be careful and cautious: Here are five things to look for when assessing which PR agency to hire:

A pure subjectivity is avoided by the assumption that the material world modulates the generative process.

Personal commitment, personal choice, faith as pure subjectivity, social liberations advanced by organized groups of self - designated victims - these become the substance, or rather non-substance, of the Christian faith.

When this is done, no argument is needed against the real presence of a past figure, for a past figure by definition is not the present subjectivity, is not contemporary, and is precisely one no longer subject to being presented through the senses.7 The presence of a past figure can be made intelligible and justified only by a quite different notion of presence specifically appropriate to the relation of the past to the present.

People of faith and even of non-faith are all living as rented forms within collective formations ever rising and even falling with the tidal flurries regarding the many societal accolades of a changing tides bantered momentums riding ever continuing laments to rise and then fall upon socialisms shorelines to be so aligned with subjectivities of placed regionalized variant findings dispersed yet rationed movements in the ever to so be done fluidic moments by people of faith and also of non-faith.

Accordingly, faith is made possible by the negation of objectivity, and since «objectivity» and «subjectivity» are antithetical categories, it follows that faith can be identified with «subjectivity.»

But this great choreography must be shaped by faithfulness to God rather than by the subjectivity of the worshiper.

Already, in Fear and Trembling, the major theme of the «knight of faith» is threatened by the minor theme that»... the individual is incommensurable with reality,» that»... subjectivity is incommensurable with reality.»

Therefore true faith is radical inwardness or subjectivity, it comes into existence by a negation of objectivity, and can only maintain itself by a continual process, or repetition, of negating objectivity.

Although biographically Kierkegaard's choice of a negative dialectic was hardened by his second conversion or «metamorphosis,» a conversion which led to his resolve to attack the established church, and hence to abandon philosophy, it is also true that he could limit faith to a negative dialectical movement because he could identify faith and «subjectivity.»

On this second view, insofar as persons have apprehended God through the medium of Christian myths, symbols, and rites, their subjectivity will be shaped by a distinctive dynamic and structure which then dictates the proper movement and structure of theological study.

Thus when modern philosophy established itself anew as a discipline autonomous from theology, it did so naturally by falling back upon an ever more abyssal subjectivity.

The original form of Jesus has disappeared from view, transcendence has been swallowed up by immanence, the events of our salvation history have passed into the dead and lifeless moments of an irrevocable past, no heaven can appear above the infinite stretches of a purely exterior spatiality, and no grace can appear within the isolated subjectivity of a momentary consciousness.

What defines the inquiry as «theology» is its guiding goal, not the distinctive «methods» it employs (although it will be poor theology if it employs inappropriate methods), nor the distinctive subjectivity of the persons engaged in the inquiry (although it may be pretty thin theology if the inquirers are not personally «formed» by faith, hope, and love).

Even subjectivity is interesting only insofar as it is also a medium or is silently received by the person as something objective and carried throughout his own history.

If we are influenced by Buddhism, however, we are provoked further to imagine that God, even if embodying a transcendent subjectivity, exemplifies anatta.

Particular individuals are then relegated to the status of «low - level universals» which, by virtue of this introduction of the divine as permeating all things, now possess the desired quality of «subjectivity.»

The principal difficulty with such a service is that innovation can so dissipate form and substance, particularly when planned by persons with little liturgical experience, that the overall experience loses focus or veers too sharply toward subjectivity.

But it would mean that God's subjectivity is constituted by the earth and its creatures in a way similar to that in which our lives are constituted by sensations in our bodies.

Leadership is forged by vision and discernment and refracted through the subjectivity of the leader and the community.

Propositions can only be entertained by individual subjects, and «the world» does not have a subjectivity of its own.

When this occurs, the inherently self - surpassing quality of the feelings of subjectivity, which may either overreach themselves in an expansive quality that knows no bounds or else become blocked by retrogressive and discordant tendencies, instead forms the basis for the religious mode of experience «at the width where the «self» has been lost, and interest has been transferred to coordinations wider than personality» (AI 368).

Subjectivity is limited, however, by what the reader's community considers to be a plausible or implausible inference.

The expansive quality as well as the retrogressive quality of subjectivity are transmuted by the felt presence of God as companion.

The affectivity of the individual complements its emergent subjectivity; and while it seems to indicate primarily the passive aspect of organic existence, it yet provides, in a subtly achieved balance of freedom and necessity, the very means by which the individual forges its solitude in the midst of its community.

The eleven steps have been numbered 0 - 10, and prefaced by the symbol indicating the theory of subjectivity to which it is seen to belong.

By examining the background and the emergence of the concept «subjective aim», we can get some purchase on his understanding of subjectivity.

Subjectivity is then the capacity to be affected by differing alternative possibilities with the power to decide between them.

The initial aim is recognized as the initiation of subjectivity, and concrescence is understood in terms of an enlargement of subjective aim: «The subject completes itself during the process of concrescence by a self - criticism of its own incomplete phases» (PR 244G).

The criterion of repetition of common characteristics does not imply that subjectivity should be objectified, but together with the claim that conscious occasions are spacy it implies that individual conscious occasions must be objectified so they can be prehended by successor occasions.

Today more than ever before we feel the need — and also see a greater possibility — of objectifying the problem of the subjectivity of the human being... [W] e can no longer go on treating the human being exclusively as an objective being, but we must also somehow treat the human being as a subject in the dimension in which the specifically human subjectivity of the human being is determined by consciousness.

In the progress of its philosophizing the human spirit is ever more inclined to regard the absolute which it contemplates as having been produced by itself, the spirit that thinks it: «Until, finally, all that is over against us, everything that accosts us and takes possession of us, all partnership of existence, is dissolved in free - floating subjectivity.»

On the whole, the Latin races have leaned more towards the former way of looking upon evil, as made up of ills and sins in the plural, removable in detail; while the Germanic races have tended rather to think of Sin in the singular, and with a capital S, as of something ineradicably ingrained in our natural subjectivity, and never to be removed by any superficial piecemeal operations.

In pointing to the prior reality of I - Thou knowing, Buber is not setting forth a dualism such as is implied by Nicholas Berdyaev's rejection of the world of social objectification in favour of existential subjectivity or Ferdinand Ebner's relegation of mathematical thinking to the province of the pure isolated I («Icheinsamkeit»).

The deeper we go, the more finite subjective forms are knit together by divine conceptual supplementation to become the subjective form of a wider portion of God's subjectivity, till at bottom it becomes coextensive with the whole.

Culture became and ideological apparatus in the hands of the market forces to mold people as consumers in society by invading the inner - core of subjectivity of every individual.

In order to follow Kant one must suppress one's existential subjectivity in favour of a rational objectivity in which one participates only by virtue of having previously defined the essence of value as one's rational nature.

One can observe a remarkable process by which the local peoples, in this case the Paraiyars, reimagine their own communal subjectivity as a counter-history to the hegemonic one.

In Greece, the myth of Zeus overcoming his monstrous father Kronos by means of intelligence and instituting the new order of the beautiful Olympian gods encapsulates a particularly potent vision of pagan subjectivity.

This situation is witnessed to by the fact that the only metaphysical issue where there is a virtual consensus among mainstream twentieth century Catholic thinkers, apart from the reality of human subjectivity mentioned above, is the claim that the discoveries of modern science should not have a significant influence upon metaphysics.

Subjectivity alone is not enough: itneeds to be healed and it needs to be enlightened by the grace - filled truth of Christ.