Sentences with phrase «temporal extension»

How shall he combine temporal extension and atomic unity?

Thus God would prehend the satisfaction of those actual entities of temporal extension of 1/80 in every successive moment of his life.

Every other occasion of the divine life would prehend those entities with temporal extension of 1/40.

Therefore, God has 2,042,042 occasions of experience per second, whereas the least temporal extension in the pattern is 1/136 of a second.

If process is a whole with parts, the meaning of «process» as temporal extension can not be a growing together of parts into a whole, or the «concrescence of many potentials» (Process 22), because the «togetherness of things» in the occasion of experience (Adventures 234) is already established as the actual entity begins since «relationship is not a universal.

It would seem that, according to Hartshorne and Cobb, each of God's experiences would have the same temporal extension as the most rapid of actual entities, in this case 1/80 of a second.

But somewhere in the universe there are twelve actual entities whose temporal extensions, also 1, overlap that of AE.

With respect to those actual entities of greatest temporal extension, 1/5 of a second, God would have sixteen successive occasions to every one of them.

«We wish only that Spinoza had dared further and had treated temporal extension according to the same logic.

Even though actual entities of the world must end as some moment of the divine series begins, actual entities are still free to exhibit different temporal extensions, since actual occasions are not required by any metaphysical conditions to start at any particular time nor last for any particular duration.

We also note that the Norwegian dataset extends well back into the pre-1900 period, permiting even longer temporal extensions for the eastern North Atlantic.

So here a duration is a qualified slab of spatio - temporal extension of which you are aware.

God could be conceived as sharing this same temporal extension.

The phases of concrescence have no temporal extension.

All comings - to - be are finite: Temporal extension is always epochal.

In every act of becoming there is the becoming of something with temporal extension; but the act itself is not extensive, in the sense that it is divisible into earlier and later acts of becoming which correspond to the extensive divisibility of what has become.

Furthermore, since God is conceived by Hartshorne as a society of actual occasions, it is legitimate to ask what the temporal extension of a single divine experience is.

After the completion of the actual entity with a temporal extension of 4/45 of a second, God will have 9,780,160,124 successive experiences before the satisfaction of the actual entity with a temporal extension of 1/11.6 This means that God has nearly ten billion successive experiences before there exists an actual entity whose satisfaction he can prehend, thereby increasing his knowledge.

This is but to say that five actual entities with a temporal extension of 1/5 of a second when serially ordered would require a time lapse of one second, and similarly for the other four possibilities.

Suppose that in all of creation every actual entity has a temporal extension of either 1/5, 1/10, 1/20, 1/40, or 1/80 of a second.

Arranged in increasing magnitude of temporal extension, the actual entities appear as 2/23, 3/34, 4/45, 1/11, 2/21, 3/31, 4/41, 1/10, 2/19, 3/28, 4/37, 1/9.

As before, every actual entity enjoys one or another of these twelve temporal extensions.

But other patterns can be devised where the temporal extension of the divine experience must be much smaller than that of any actual entity.

The temporal extension of one actual entity overlaps that of AE by 1/9 of the constant 1, another by 1/10, and so on until each of the twelve possibilities of Figure II is uniquely assigned to the twelve actual entities.

The theory of epochal time states that the genesis of an actual occasion does not take place in physical (clock) time; it creates a quantum of physical time: in every act of becoming there is the becoming of something with temporal extension; but that act itself is not extensive, in the sense that it is divisible into earlier and later acts of becoming which correspond to the extensive divisibility of what has become» (PR 69/107).

It is obvious that the problem has reappeared in different form, and the temporal extension of the divine experience is 1/4, 842,179,260,380 x the constant extension of all actual entities.

Consider the following pattern of temporal extensions.

But what must the temporal extension of the divine experience be if God is to function separately in relation to each individual in this series?

Let us then consider another pattern of temporal extensions, this time with twelve options and all approximately 1/10 of a second.5

But one might object that the disparity between the temporal extension of the experience of God and that of other entities is occasioned by the disparity of temporal extensions in Figure I, from 1/3 to 1/136 of a second.

Nevertheless in this pattern it is sufficient for the temporal extension of a divine experience to be that of the least of all actual entities.

Suppose that every actual entity in the universe enjoys one or another of these twenty - four temporal extensions, it being understood that each represents a fraction of a second.

At this point one might be tempted to say that the temporal extension of every actual entity is the same.

What must the temporal extension of the divine experience be in such a case?

Let the temporal extension of all actual entities be some constant 1.

One, he might claim that all actual entities are in phase and the largest temporal extensions are multiples of the smallest extension, e.g., 1/320, 1/160, 3/320, 1/80, 1/64 Here it would suffice to have the temporal extension of the divine experience as that of the shortest temporal extension.

Arbitrarily select an actual entity AE; its temporal extension is 1, obviously.

One, to emphasize the number of actual entities is to raise the possibility of a greater diversity in temporal extension and a greater number with overlapping extensions, hence causing the divine occasions to be even more frequent and more likely of occurring without an increase in the divine knowledge.

If we follow the argument of the previous section, there would be some difference, for whereas the occasions of human experience have considerable temporal breadth in relation to the electronic occurrences in the brain, we have seen that the occasions of God's experience must be extremely thin in their temporal extension.

Each actual entity has temporal extension, but the temporal extension happens all at once as an indivisible unit.

Since this effort is not instantaneous, transmission must exhibit a finite ratio of temporal extension to spatial size, such as that exhibited by the perspectival spatial shortening and temporal slowing in special relativity, with the smallest quantum «volume» in our epoch being expressed by, h, the famous Planck Constant.20 For any moment, a perspective that prehends something with less spatiality than another, must prehend it «with more temporal duration.