Sentences with phrase «unity of all actuality»

But a social trinity is impossible on Whitehead's terms, since «person» in the sense of an individual center of subjectivity must be identified with «substance» as the underlying unity of an actuality.

Insofar as the several occasions are mutually supportive of one another, they also contribute, but should they clash, or be individually trivial, they detract from this final unity of all actuality within God.

Not exact matches

The main point is to underscore the contrast of the implications of his philosophy with the traditional doctrines that have insisted only on the permanence, unity, eminent actuality, transcendence, and creative power of God.

But Whitehead goes decisively beyond every previous form of the Aristotelian conception of unity when he posits, at least as a genuine potentiality in every «actual entity,» what in the human person manifests itself as «spirit» in its full actuality.

Conversely, present actuality accomplishes for future divinity what she can not do herself: the final determinate unity of the world for that standpoint.

In the place of a potential matter we have an actual creativity as the ground of the unity of the world's actuality, and the determination or form that belongs to the individual entities is interpreted as potentiality instead of as actuality.

When Whitehead says an actual entity embraces the diversities of the whole universe and «brings them into is own unity of feeling under gradations of relevance and of irrelevance» (Religion 108), he should be referring to the unity (wholeness) required to establish an actuality at transition, but is likely expressing his belief the many grow together into a unity (whole) during concrescence.

The very actuality and concreteness of God for Whitehead depend on the final unity of this dipolar character of the divine life.

Every new settlement of that community, every new disjunctive multiplicity of attained actualities, gives rise, through the transcendent process of transition, to a new occasion in which that particular settlement is reproduced and in which the settlement as reproduced is then synthesized into a final unity of experience by the immanent process of concrescence.

There is still, however, the same threefold character: (i) The «primordial nature» of God is the concrescence of a unity of conceptual feelings... (ii) The «consequent nature» of God is the physical prehension by God of the actualities of the evolving universe... (iii) The «superjective» nature10 of God is the character of the pragmatic value of his specific satisfaction qualifying the transcendent creativity in the various temporal instances.

Furthermore, precisely as a community (or, in Whiteheadian terms, a structured society), they possess a higher unity and greater actuality than would theoretically be possible for each of them as individual persons, i.e., as separate personally ordered societies.

Although Joseph Bracken's notion of «collective agency» is an interesting recent attempt at a compromise between the orthodox interpretation and positions like that of Edward Pols and this paper, collective agency fails to give sufficient unity and actuality to persons.

At this point the actualities themselves form a mere multiplicity, but the interrelatedness of the associated forms brings them into a natural unity.

The wholeness of an occasion in its subjective unity is the vital and exclusive actuality which is completely lacking in the inclusiveness of the primordial vision taken by itself.

For it is not true, as the philosophers explain, that necessity is a unity of possibility and actuality; no, actuality is a unity of possibility and necessity.

Numerical unity is an abstract (i.e., it eliminates aspects of actuality) form of quantity that tends to infect any statement, because every sentence requires a subject that thereby purports to have an individual status that it may or may not.

The presence of A in B does not conflict with the subjective unity and actuality of B. No aspect of B's own being is displaced by A's presence.

«Perfected actuality» is attained when «the many are one everlastingly, without the qualification of any loss either of individual identity or of completeness of unity.

Immediacy involves objectification of the past, which, due to the demand for concrete unity of experience, necessarily means experiential elimination of incompatible characters realized in past actualities (PR 26/39, 231 / 353).

The Word is the eternal object [= Whitehead's realm of eternal objects as internally ordered] of the Father's self - expression, and the Spirit is the Immanent principle of actuality and unity in their mutual relations.

He says that»... there is the phase of perfected actuality, in which the many are one everlastingly, without the qualification of any loss either of individual identity or of completeness of unity.»

This in turn is tied to a concept of God as «Absolute Actuality» which is the identification of universality with concrete individuality.10 Apparently relying here on F. H. Bradley's concrete universal, Thornton conceives of divine individuality as an all - embracing unity, and it is this principle of unity which must be incarnate in Christ.

We have already seen that each actuality is an organismic unity, whether it be the unity of prehensions in an actual occasion, the unity of a nexus of actual occasions, or even the unity of many nexus.

Because of the intrinsic unity of the divine experience, all the finite actualities of the world must be felt together in their measure of harmony and discord.

In the latter, a higher - level of actuality has emerged, thereby giving the society as a whole a unity of experience and activity Kim's position, however, does not allow for such a distinction: «Atoms and their mereological aggregates exhaust all of concrete existence....

Yet the nexus itself coexists with them and constitutes their unity as a new ontological actuality, a unified field of activity with a determinate character or common element of form.

And, insofar as we actualize a unity of outlook and purpose with our peers through our common appreciation of the Christ - image, and our appropriation of this image as the guiding principle of our lives, we realize ever more perfectly that mutual inherence in one another and in God that is at the same time present actuality and (in its perfection) goal for every actual occasion.

God draws all actualities into an inexhaustible unity, since the inner aim informing divine creativity and impelling it forward is infinite, seeking the realization of every possibility, each in its own season.

On the other hand, there is the being constituted by this becoming, the unity produced by this unification, the concrete satisfaction, or what has been called the «concretum» of this concrescence.4 The concrescence «begets» the concretum in this metaphysical sense that it produces it as a formally distinct aspect of its own actuality.

Perception in the mode of causal efficacy understood as the interrelatedness of the universe as it impinges upon the individual without the specificity and clarity of presentational immediacy could yield an experience of an unqualifiable unity at the base of all existence as one perceived the actuality of concrescence.

I take the original wording to be «their subjective unity of aim,» where aim is conceived as a common feature by which all feelings are ordered together.15 Note that the unity of aim is quite static, for the divine conceptual actuality is itself static.

In this sense, a genetic phase exists before» the satisfaction, but this is not the existence of actuality, but of a multiplicity in propositional unity seeking concretion.

The actuality of the one corresponds to the potentiality of the other, so as to make the actualization of this potentiality a unity (202b8).

This weaving together of the actual and the ideal is the consummation of the world in God's experience, 22 but it is also our future, since the Ideals used to bring the actuality experienced by God into harmonious unity thereby also become ideals and lures for actualization in the temporal world.

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.

(The unity is somehow also the world soul and creative demiurge, but the plurality is of momentary actualities.)