Sentences with phrase «subjectivity which»

As a species we're entirely incapable of pure objectivity and it's our subjectivity which makes us truly passionate about things like videogames.

Whitehead is aware of the fact that a cosmology which neglects the subjectivity which is effective precisely in its subjective perishing would not think beyond the real decay of the universe and would be in principle cheerless.

The analysis of the process of an actual occasion, which constitutes its own becoming, leads into a theory of subjectivity which is among the most important new achievements of Whitehead's cosmology.

The world is not accessible, except through the subjectivity which is ever part of the world.

Voskuil is also by implication opposed to Lewis Ford's understanding of God as an ever - concrescing divine subjectivity which can not be prehended by worldly actual occasions.

Consequently as regards the fundamental contention we are examining, it is not appropriate, in view of the historical associations that burden the word «material» to subsume under the term «matter» the subjectivity which is also met with within the primordial unity we have described, because to do so would at least obscure the equally fundamental difference encountered in that unity between the knowing subject and the object which is merely met with.

Or put another way, subjectivity «does not mean a matter of arbitrary taste, but a subjectivity which is saturated with God.»

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:

To address the subjectivity of office temperature, most companies set their thermostats to the «Standard 55» guideline, which assumes the average worker is a 40 - year - old man dressed in a business suit, i.e. the average office worker in the 1960s.

I think people perhaps aren't aware of the subjectivity of that assessment, which is often true of the way people watch films in general.

Despite Heidegger's urgent insistence to the contrary, Mason seems actively determined to identify Dasein with the epistemological subject, which is to say with the human individual in the subjectivity of his «me, here, now.»

The second and third meanings inapplicable to historical events in the past have to do with modes of presence in which something other than one's own subjectivity is present to that subjectivity.

A suitable reformation of logic involving a rejection of the subject - predicate paradigm could, Hegel seems to have thought, overcome the problem of externally related aggregates, while at the same time retrieving logic from the subjectivity into which it had fallen, and restoring it to its rightful place as the formal science of being.

and such existence is the antithetical opposite of the «subjectivity» which Kierkegaard identified as faith.

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.»

As Hegel says in Science of Logic, «As absolute negativity the negative movement of absolute mediation is the unity which is subjectivity and soul [Seele]» (SL 836).

This subjectivity of an «actual entity» has its concrete ground in the «mental pole» in virtue of which it is able to devise and strive after its own self - identity.

And the passage from transcendental idealism to absolute idealism, however much it involved an attempt to escape egoistic subjectivity, had no world to which to return.

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.

In that way it counters our easy tendency toward subjectivity and individualism while also providing a context in which the quest for joy may be freely pursued.

An equally important reason for the divine self - limitation would be that God's own subjectivity and desire for personic freedom required that he create a world in which contingency existed (DN 67).

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.»

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.

If e functions as some sort of final cause, Mays does not inform us how; and if it were so to function, we seem to introduce an element of subjectivity and intentionality which Mays would eschew at the level of physical events.

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).

The physical feelings with which religious experience is primarily concerned are: (a) the simple causal feelings of the conformal phase of concrescence, (b) the transmuted physical feelings, and (c) what I will call the «feelings of subjectivity» or processive immediacy.

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.

Thus for Whitehead solipsism is only a temptation because intellectually we turn our back on that deep connectedness which we always really feel between our present pulse of subjectivity and other actual occasions.

As a field of subjectivity in which the world is gathered together, the self is always here - and - now.

The Spirit and spiritual subjectivity is the core around which the life and living is organized.

But Whitehead also thought of subjectivity in terms of an experiential synthesis of many feelings, which generated a tension.

The concepts which Kierkegaard employed in his therapeutic effort are such ones as «paradox,» «the aesthetic» and «the ethical,» «despair,» «anxiety,» «the individual» and «subjectivity.»

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.

It is one's subjectivity as cognizant of what is independent of it which is therefore basic according to the revised version of the principle.

But when we deal with the individual entities of which these are composed, the ones into which science analyzes them, these turn out to behave in ways much more suggestive of subjectivity.

It is these to which Whitehead attributes subjectivity.

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.»

This is the province of subjectivity in which the I is aware with a single awareness of its solidarity of connexion and of its separation....

Modern man is imprisoned in his subjectivity and can not discern «the essential difference between all subjectivity and that which transcends it.»

Some think that, indeed, the subjectivity resides only in the subatomic events of which molecules are ultimately constituted.

Now in our experience of our own subjectivity we do not discover anything like the inert brute stuff into which classical physics attempts to analyze nature.

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.

It is not based upon one man's personal insight - his subjectivity - but on the real Life and Faith of the Church which is the handing on to each person of real transforming and divine life in Christ.

Thus when a new subject, a new moment of experience, «A,» grasps at an object «B» (itself, so to speak, an ex-subject, a moment of experience that has perished), what happens is that A makes its own an element or «feeling» which formerly belonged to the subjectivity of B, wherein it was perhaps an insignificant, perhaps a decisive, element.

Whitehead's theory of «prehensions» here offers a significant contribution: it attempts to describe the manner in which one entity is actually, not just metaphorically, immanent in another — actually immanent in that it contributes to and is constituent in, the other's subjectivity.

The aspect of process philosophy to which I have most particularly drawn your attention is its concept of immanence, whereby it affirms an actual sense in which one entity is immanent in another; a sense in which the experiences of one individual «live on» in those of another, the subjectivity of these experiences passing from the former to the latter.

God is the «subjectivity of the subjectivity of man» which is understood especially as the «freeing freedom of human freedom ’13 or the «transcending willedness of the will» which is «the ground of every particular self - realization» of the will 14 God is the ground and origin of the will by being the end, the fulfillment toward which it is called.

Internal (or prehensive) relations exist among entities to which the attribution of subjectivity or experience would be extremely unlikely.