In the same way,
the unity of a particular person could be regarded as the over-all unity of a temporal series of structured, momentary selves concretized in a particular sequence of such «momentary selves.»
Not exact matches
This is no intuitive perception but a bold swinging into the other which demands the intensest action
of my being, even as does all genuine fantasy, only here the realm
of my act «is not the all - possible» but the
particular, real
person who steps up to meet me, the
person whom I seek to make present as just so and not otherwise in all his wholeness,
unity, and uniqueness.
There is in short a way
of appropriating oneness that very effectively rules out any kind
of diversity, dialectic, or even dialogue, and lends itself, for that purpose, especially to those
persons and forces within the community whose power is great enough to sustain their own
particular version
of Christian
unity.
It is true, as Hall points out, that for Whitehead ordering principles are «immanent» within
particular occasions (see UP 261 - 70), but in most cases those ordering principles also reflect the «mutual relations»
of individuals, as well as the «community in character» pervading groups or societies
of individuals (AI 142).13 This is particularly true
of persons: the relations between occasions which constitute the human body and brain, and the «community
of character»
of the succession
of personal experiences, give an essential element
of unity to human experience.