Sentences with phrase «successive occasions of»

In learning to type, successive occasions of my soul probably introduced novel «mid-course corrections» thousands or millions of times; but the only way I can discover the typical condition of DNA in my spermatozoa is by having a child.

Take all the time you need to develop the best possible relationship with all your subpersonalities one at a time on successive occasions of growth work.

It added an immense richness to the unconscious, which, by the continuity of its life, constituted the successive occasions of human experience as a unified soul.

When the seat of existence shifted effectively to reflective consciousness, a new type of continuity between successive occasions of experience arose as well as a new separation of the individual thus constituted from all other individuals.

Now the motion of the molecule is nothing else than the differences between the successive occasions of its life - history in respect to the extensive quanta from which they arise; and the changes in the molecule are the consequential differences in the actual occasions.

In microgenesis, change is perceived as a comparison across the successive occasions of an actual object.

Not exact matches

It is rather an objective but strictly non-entitative reality, i.e., a structured environment or unified field of activity for the emergence of successive generations of actual occasions.

The answer, in my judgment, lies in looking more carefully at Whitehead's relatively sparse remarks about societies as stable, structured environments for the emergence of successive generations of actual occasions.

There is a deep cleavage between those who agree with Whitehead in describing God as a single actual entity, nontemporal in his primordial nature and everlasting in his consequent nature (the «entitative» view), and those who prefer with Charles Hartshorne to regard God as a personally ordered temporal society of successive occasions (the «societal» view).

The «system» or field itself with its «causal laws» (PR 90/139) provides for both the continuity between successive generations of occasions and for the interrelatedness of occasions within a given generation.

Hence, if one draws a close parallel between the interplay of Leibnizian monads and the interrelatedness of Whiteheadian actual occasions, as does Griffin (and by implication Hartshorne) in the article just cited, then it is not surprising that one thinks of Whiteheadian societies as aggregates of mini-things rather than as fields for successive generations of occasions.

A society, then, is an environment needed to sustain the common element of form or defining characteristic of the society in successive generations of actual occasions.

The mental occasion provides for the possibility of novelty, unobtainable in the simpler model of purely physical actual occasions, but it also means that actualization may require two successive unifications, one physical, one mental.

In fact, in spite of his insisting that most actual occasions are unconscious (and that there is much that is unconscious even in that series of actual occasions which constitute our successive mental states), his talk of their experience or feeling of themselves, the influence of their predecessors, and their subjective immediacy seems pointless unless each of them is supposed to feel its own being, in some genuine sense, however dimly, so that there is a truth as to what - it - is - like - being - it.

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.

Second, successive occasions build upon the achievements of their predecessors, in this respect, in such a way as significantly to modify the behavior of the organism as a whole.

Even in more highly developed organisms, it may be that most of the connection between successive dominant occasions is mediated by the central nervous system.

When, therefore, we use the phrase «God acts», what we are really saying is that the divine causal efficacy, moving towards the fulfillment of the divine aim, is in varying degrees the dominant element in each successive occasion.

The new occasion adds its own novelty, thus compounding the richness of the inheritance of successive occasions.

From the point of view established in Process and Reality, if prehensions are attributed to organs and cells and molecules, then there are actual occasions at these successive levels.

Thus along the route of the life - history there is a chain of contrasts in the physical feelings of the successive occasions....

The number of successive electronic occasions in a second staggers the imagination.

My position is that genetic phases are earlier and later than one another in exactly the same sense that successive occasions are earlier and later, but that whereas all occasions earlier than a given one lie in its past, and all occasions later than it lie in its future, this is not true of the genetic phases of a single occasion.

This meaning is preserved in the societal view since the structure of the primordial nature, its pattern of ordering, is in each successive divine occasion identical to the abstract pole of preceding occasions.

In discussing how the one decision effected by the concrescence as a whole is analyzable as a series of successive decisions (1:422 f), I was not considering the occasion's being, much less assuming that this was constituted by the set of genetic phases.

If it be denied that the outset of concrescence is temporally earlier than its outcome, it would seem that the whole of concrescence must be inserted into that instant between two successive occasions, since the being of the second occasion first depends upon its becoming.

Apparently not, for Cobb emphasizes only the difference between the use of dependence and the terms prior and subsequent here and in the description of successive occasions.

In many books and articles over the years, I have argued that Whiteheadian societies, while not possessing agency in and of themselves, nevertheless possess an objective ontological unity from moment to moment in virtue of the collective agency of their constituent actual occasions2 The unity thus achieved is in my view the unity of an ongoing structured field of activity for successive generations of actual occasions undergoing concrescence within the field.

Finally, in the third successive issue of Process Studies (28.1 - 2), Duane Voskuil likewise critiques Oomen's hypothesis in the light of his own commitment to a Hartshornean understanding of God as a «personally ordered» society of actual occasions in which there are successive satisfactions corresponding to each sequential moment of the divine life.

That is, the common objection to Hartshorne's model is that there are inevitably moments of indeterminacy for God between successive divine actual occasions, however quickly they succeed one another (cf. Oomen, «Prehensiblity» 116).

But successive generations of actual occasions likewise would not exist with basically the same common element of form from moment to moment unless they were able to prehend the lawlike environment of that same structured field of activity.

We have noted that what must be assumed, in order that human experience (and the ultimate particles of nature) can be understood, are successive «actual occasions of experience.»

The molecule is typical of enduring objects in the extreme similarity of the successive occasions that make it up.

I draw Merleau - Ponty's notion of ambiguity into comparison with Whitehead's adventure and investigate the presence of both in the successive phases of the concrescence of an actual occasion.

Our awareness of this process in turn affects the process, heightens the range of freedom in the successive occasions, and intensifies consciousness.

More accurately, life is a complex eternal object belonging to the objectifications of successive actual occasions in a special nexus in the interstitial «empty» space of a personal society.

It is not only a reasonable hypothesis to say that «eternal object» and «nexus of successive occasions» refer to the pattern of behavioral definiteness sustained by subordinate «living persons» and the regnant society: it is also one of the few hypotheses available for avoiding the «Fallacy of Misplaced Concreteness» by not making the entire nexus the locus of subjectively immediate feelings (WEP 183).

According to this earlier approach, there would have to be two successive acts of unification for every actuality, the first act of transition producing the occasion, which then acts to achieve its own concrescent unity.

Until something, B, has been ingested and returned to the world by God, B only affects God and those actual occasions (those Cs) that are immediately successive and contiguous to B. All others are contemporaneous with that moment of God and with those B is causally conditioning, so B could not be part of their actual world to prehend.

It would be odd that God should eternally aim at a goal that is in principle unreachable, and Whitehead explicitly refers to God's satisfaction as something real.32 Apparently, satisfactions are related to the successive phases in God's becoming as they are related to temporal actual occasions, and not as they are related to successive phases of the becoming of such occasions.

And if his relation to God constitutes the ideal relation for every man (even though it may be impossible to realize this ideal in every successive occasion the way it was realized in Jesus), can we not say that what best characterizes the divinity of Jesus is precisely that he was ideally human?

The point of this experiment is that an alcoholic usually can not control his drinking for more than a few successive occasions.

The individual, momentary occasions of our life, with their particular, limited accomplishments, pass away, yet not before they are caught up and transformed in the divine life, informing and qualifying those initial aims which God then supplies our successive occasions.

There are two points at issue: first, a satisfaction which was a component in the process of an occasion would never truly be complete, for it would require successive modifications according to the new data made available through its relative effectiveness.

However, Carbajal also holds the honour of becoming the first player to compete in five successive World Cup finals, from 1950 - 1966, although Mexico never got beyond the first round on all five occasions.

Yet in Liverpool's six league games so far, they have only had the same back four in successive games on one occasion (away at Sunderland and then at home to Manchester United), and in only three of the six matches has the starting back four completed the match, thanks to a combination of injuries and red cards.

Ronaldo has not scored in his last three games, and, incredibly, has failed to find the net on TEN occasions this season; with eight of his thirteen goals coming in successive games against Espanyol and Shakhtar Donetsk back in September.

In the knowledge that their form on home soil is fairly solid — just one defeat in six — that they concede on the rare occasions — Joe Hart in the City goal having kept a staggering seven clean sheets in ten at home, five in his last six as well, and on the back of successive TO NIL home wins over Aston Villa (4 - 0) and Blackpool (1 - 0), you really are struggling to find any dent in their armour.