Sentences with phrase «temporal world»
The phrase "temporal world" refers to the physical world or reality that we experience in our everyday lives, as opposed to any spiritual or eternal aspects. It focuses on the concept of time and the temporary nature of things in our existence. Full definition
Transforming his own gestures into temporal worlds of their own, he suggests that originality can still be carved out from within the exponentially growing realm of the digital image.
galleriesnow.net
Like Infiniti's 9, it corresponded to a racing formula that didn't exist when it was created, aimed at a nonexistent temporal world and built to the highest standards imaginable.
I notice some Christians give mixed signals on what it means to give away all the stuff of this temporal world.
It lies in the spontaneous intensity of God's affection for the particulars of the temporal world.
«Process» addresses the general problem of reconciling flux and permanence in the temporal world.
Rather than change every instance of actual entity in part III to actual occasion, Whitehead simply stipulates: «In the subsequent discussion, «actual entity» will be taken to mean a conditioned actual entity of the temporal world, unless God is expressly included in the discussion» (PR 88 / 135).
The final chapter addresses the more particular problem of ultimate permanence: does any part of the universe achieve absolute permanence, as opposed to the relative permanence found in the temporal world?
God's prehension of the temporal occasions objectifies them with a completeness necessarily lacking in such prehensions within the temporal world.
This means that every achievement of value in the temporal world is preserved everlastingly in God's consequent nature.
The consequent nature of God is God's physical pole, his prehension of the actual occasions constituting the temporal world.
But their effectiveness in the temporal world is not dependent on their prior actualization there.
Whitehead defines an eternal object as «any entity whose conceptual recognition does not involve a necessary reference to any definite actual entities of the temporal world.»
«33 Creativity is conditioned by the actual world relative to each novel coming - to - be of individual actual entities in the temporal world.
The ultimate evil in the temporal world is deeper than any specific evil.
We have to discuss the categoreal conditions for such derivation of conceptual feelings from the physical feelings relating to the temporal world.
Indeed, we see evil being first presented there as loss of the past: «The ultimate evil in the temporal world is deeper than any specific evil.
Whitehead sees the «religious problem» as «the question whether the process of the temporal world passes into the formation of other actualities bound together in an order in which novelty does not mean loss» (PR 340/517).
If God were then conceived as having physical prehensions of the temporal world, «the primordial actual entity» would be a strange and inexact way of referring to the God of process theism.
He concedes that the consequent nature in the narrow sense as the explicit attribution of physical feelings of the temporal world comes later, but «Whether or not RM contains the consequent nature in the broad sense depends on whether it moves beyond SMW's doctrine of God as an impersonal principle of concretion (or limitation) to the later idea that God is affected by and knows the world» (PS 15: 1980.
Elsewhere we read that «every actual entity in the temporal world is to be credited with a spatial volume for its perspective standpoint» (PR 105).
To be sure, «Those of God's feelings which are positively prehended are those with some compatibility of contrast, or of identity, with physical feelings transmitted from the temporal world» (PR 247), but how can they possibly be selected?
«The perfected actuality [God's satisfaction] passes back into the temporal world, and qualifies this world so that each temporal actuality includes it as an immediate fact of relevant experience» (PR 532).
The second of these passages does not use the term «superjective nature,» but it can be joined with the first since it clearly says the same thing: God's satisfaction qualifies the temporal world.
The giving of the initial aim necessarily involves God's prehension of the temporal world.
Thus, once more we return to the necessity of God's prehending the temporal world in order to carry out a function attributed to the primordial nature.
Since the giving of the initial aim is a result of both God's primordial envisagement of the multiplicity of eternal objects and his prehensions of the temporal world, it can properly be said to be an aspect of, if riot the entirety of, God's superjective character.
The limitation of Hume's principle introduced by the consideration of the Category of Conceptual Reversion... is to be construed as referring merely to the transmission from the temporal world, leaving God out of account.
It is the union of two worlds, namely, the temporal world, and the world of autonomous valuation.
«An enduring personality in the temporal world is a route of occasions in which the successors with some peculiar completeness sum up their predecessors» (PR 531).
For the perfected actuality passes back into the temporal world [«according to its gradation of relevance to the various concresecent occasions»], and qualifies this world so that each temporal actuality includes it as an immediate fact of relevant experience.