Sentences with phrase «subordinate societies»

By reason of this prior decision Whitehead is forced to interpret all those beings of higher order that manifest themselves as unities, such as living beings and humans, to be a multiplicity of entities, that is, to be a «society,» [253] or even more as a whole gradation of inter-compartmentalized «societies» and «subordinate societies.»

Third, presiding occasions of subordinate societies are nested within presiding occasions of superordinate societies.

Man, the living organism, is a structured society which includes subordinate societies and nexus with a definite pattern of structural interrelations.

Whitehead speaks of a structured society as one that «provides a favorable environment for the subordinate societies which it harbors within itself» (PR 99).

Since a structured society can not be an enduring object, Cobb can not use the Process and Reality, An Essay in Cosmology 151 discussion of subordinate societies to justify his claim that molecules are enduring objects.

The point, then, is that a society, B, subordinate to another, A, may yet itself host further subordinate societies, C, D, E, who may in turn etc. etc..

The message of this passage, clearly stated at the beginning and the end, is that when Whitehead speaks of the membership of a society, he is referring to its component actual entities and not to its component subordinate societies.

At this point Cobb might be tempted to make one last ditch stand, arguing that I have begged the question by merely assuming that a structured society can not be an enduring object, whereas what he is saying, when he says that one regional standpoint can include another, is that one enduring entity, one nonspatial, serially ordered society, can still be a structured society in that its temporally successive occasions can include the regional standpoints of the «narrower» actual entities which make up its subordinate societies and / or nexus.

The passage is set in the context of a discussion of structured societies and the two types of component groups that may be included in them, «subordinate nexus» and «subordinate societies.»

The membership of the complex structured society which is the electron is not, properly speaking, any of the subordinate societies or nexus of the electron, such as the personally ordered society, the enduring object, which constitutes the «life» of the electron, but, rather, the individual actual occasions of which these subordinate entities are composed.

Structured societies may be very complex indeed, with their subordinate societies themselves containing subordinate societies: «The Universe achieves its values by reason of its coordination into societies of societies, and into societies of societies of societies» (Adventures of Ideas 264).

As Whitehead clearly states, the question of the immortality of the soul is the question whether this regnant society can continue to persist without its supporting subordinate societies; for reasons such as this I have referred to this regnant society as being the analogue of the traditional concept of soul.

If the Trinity is not organized democratically, it will be a quaternity, i.e., three personally ordered subordinate societies which correspond to the three persons of the Trinity, plus a fourth society, whether personally ordered or not, constituting their unity as one God.

The wonder of this natural world is the survival of its «subordinate societies.»

Griffin, of course, has in mind a structured society which is organized monarchically, i.e., in terms of a regnant society and various subordinate societies within the structured society as a whole.

The feature so dramatically present here is the notion, not just of an organically structured society, but also of societies comprised of «subordinate societies» [PR 99f].

«A structured society as a whole provides a favourable environment for the subordinate societies which it harbours within itself.

This distinction between subordinate societies and subordinate nexus of occasions within structured societies is extremely important for Whitehead's discussion of «living» societies a few pages later.

To be in an environment is always to be, in some sense, a subordinated society.

Now this «soul» is the «life» of the man, and it is an enduring object, a personally ordered, purely temporal, continuous, subordinate society within the total, bodily man.

It is an example of a subordinate society, however, and not on example of an enduring object.

His second example of a subordinate society, introduced in the fourth sentence as a new example by the phrase «for example,» is a molecule.

Secondly, we must note that Whitehead gives two examples of a subordinate society in this passage.

In short, a subordinate society is not necessarily an enduring object, though, of course, a subordinate society may be an enduring object.

Thus a molecule is a subordinate society in the structured society which we call the «living cell.»

The first point to be made about this passage is that a given subordinate society may, or may not, be an enduring entity.

So the point of Whitehead's example in the above passage would be that in talking about the membership of the complex structured society which is a total man, in the ordinary sense of the term, one is referring not to a subordinate society, such as the enduring object which is the life, or soul, of the man, but to all the individual actual occasions in all the subordinate societies and subordinate nexus which make up the man.

He is, rather, a very complex structured society which sustains, among many other societies, a regnant, personally ordered, subordinate society (an enduring object) which Whitehead refers to as «the soul of which Plato spoke» (Adventures of Ideas 267 — see also pp. 263 - 264 for a clear statement of the distinction between «the ordinary meaning of the term «man,» which includes the total bodily man, and the narrow sense of «man,» where «man» is considered a person in Whitehead's technical sense, i.e., as the regnant, personally ordered society which he identifies as his equivalent of Descartes» thinking substance and Plato's soul).

The difference between a subordinate society and a subordinate nexus is that the subordinate society is a group of occasions which can retain its»... dominant features of its defining characteristic in the general environment, apart from the structured society.»

In terms of the distinction Whitehead draws between a subordinate nexus and a subordinate society, I would classify the soul as a subordinate nexus.

Not exact matches

This is his own model of societies as a «nested hierarchy,» but without the further qualification that the dominant occasion somehow acts as the field or interstitial space for the subordinate occasions.

Hence, while the presiding occasion contributes more to the unity of the society than any of the subordinate occasions, the objective unity of the society is still provided by all of the occasions acting in concert, not by the dominant occasion alone.

Subordinate nexus, on the other hand, are groups of occasions whose character is derived exclusively from the role which they play in the structured society; hence, when and if that «level of social order» dissolves, they, too, go out of existence.

Yet, given this new understanding of Whiteheadian societies, Wolf has trouble imagining presiding occasions within structured societies if they simply occupy one small space within the society just like all the subordinate occasions.

Christians did not work for change so that slaves would be regarded as having equal value while maintaining a subordinate status and role in society.

If we view the soul as an effective social system for the procurement of intense experience, we can legitimately apply to it Whitehead's statement in «Immortality» that «the more effective social systems involve a large infusion of various soils of personalities as subordinate elements in their make - up — for example, an animal body, or a society of animals, such as human beings» (IMM 690).

It is a new kind of Erastianism: the church being slowly but surely co-opted as a means of social control, subordinated to the whims of the political lobbyists as they press their commitments to creating a society of Psychological Men, Women, and all points in between through the law courts.

What is more, in their defense of male - authority, another evangelical leader (who served as president of the Evangelical Theological Society) insists that God the Son is eternally subordinate to God the Father.

Whitehead worried about certain societies being so chronically subordinated that they might not be able to persist outside on their own — not a very good bet, he thought, for a physical existent.

Would it be possible to use Whitehead's notion of society (or, better, of a structured society) to describe the Trinity as a community of coequal persons who are themselves in process, hence who are subordinate personally ordered societies within the «democratic» structured society which is the community as such?

As Hannah Arendt points out in The Origins of Totalitarianism, efficiency is so subordinated to control that the totalitarian society can afford to spend 50 to 75 per cent of its energies enforcing control of one sort or another on its citizens.

Our male - dominated society confers upon women a status subordinate to men; women of color or of differing sexual orientations suffer even greater oppression.

The stream of conscious experience and synthetic activity is the dominant society of actual occasions in human (and animal) bodies, being influenced by subordinate organic processes in those bodies, then influencing them in turn in an ongoing dialectic of causality and creativity.

It also says that electrons and protons are societies, but it gives no indication as to whether they are spatially thick, structured societies (my view) or enduring objects (Cobb's view) except where Whitehead speculates about the dimly discerned «yet more ultimate actual entities — this could be taken to imply that electrons and protons are complex, made up of distinct types of subordinate entities, and this would support my claim that electrons and protons are structured societies.

In our history, in our society, in our churches, the heterosexual box is that into which girls are pressed into ladies who should marry and who must be held within the social order as subordinate to husbands, fathers, or father - surrogates — regardless of the unique and individual capacities, needs, and desires of either women or men.

[Whitehead then goes on to say that a subordinate nexus can not sustain itself apart from the special environment provided by that structured society.]

It is all the more imperative, then, that ample provision also be made for studies that are not subordinate to nonacademic interests, in order that the prevailing conditions of culture and society may not remain without challenge or alternatives.

Indeed, our whole society instead of ordering economic matters for the sake of overall human and social well being has subordinated itself to the market as the instrument of producing wealth.

Civil society becomes subordinated to the state.

Hence, what is principally carried forward from moment to moment both by the regnant personally ordered society and by all the subordinate corpuscular societies is a collective feeling of interrelatedness together with the common element of form for the structured society as a whole.