Sentences with phrase «world of actualities»

«We perceive other things which are in the world of actualities in the same sense as we are» (PR 240, cf. 78f.

Consequently, the «sense of external reality — that is to say, the sense of being one actuality in a world of actualities — is the gift of aesthetic significance.

Not exact matches

In actuality, entrepreneurs all over the world usually experience many of the same issues and are in fact eager to share those experiences with others.

The two moments: first, Binx's seeing the black man leaving the church after Ash Wednesday ritual, with an acceptance of the necessity, as Binx would have it, of «inserting himself into the world»; second, Binx's own ceremony of moviegoing whereby he seems to come to terms with place but in actuality does not.

Granted, therefore, that God's infinite conceptual valuation of pure possibility may justly be termed «free» since it is «limited by no actuality which it presupposes (PR 524), yet the temporal integrative activity of his consequent nature, whereby he loves particular occasions of the actual world, may also be called «free,» though in a somewhat different sense.

For the attained actualities of the external world are objectified within C [the regional standpoint of C], and these «objectifications express the causality by which the external world fashions the actual occasion in question» (PR 489)» (327).

This world will include a range of events which, like the example of the Reform Bill passage, implicate hierarchies of abstraction, with their appropriate contrasts between actuality and potentiality.

The world in its full reality, including possibilities yet unfulfilled and actualities now lost to the past, is more than the momentary view of it yielded to present vision.

He adds himself to the world as the vision of ideal possibility, from which every new occasion takes its rise, thereby ensuring a measure of order and value in a situation that could otherwise be only chaotic and indeed could achieve no actuality at all.

In Geertz's words, world view is the «picture» a group shares «of the way things in sheer actuality are, their most comprehensive ideas of order.

It is a process of concrescence, that is, a process in which a new concrete actuality emerges from the diverse actual occasions that make up its world.

Whitehead writes: «The world is thus faced by the paradox that, at least in its higher actualities, it craves for novelty and yet is haunted by terror at the loss of the past, with its familiarities and its loved ones» (PR 516).

He even denies that religious experience provides adequate warrant for affirming the actuality of God, since «the Eastern Asiatic concept of an impersonal order to which the world conforms» is given equal status with other doctrines.

Whitehead thus emphasizes the transcendence of forms in a way that prevents him from treating them only as forms of entities — at least, entities of the world's actuality.30 A strictly Aristotelian exposition of the «ontological principle,» according to which all forms are situated in the world's actuality, is thereby excluded.

«5 Whitehead shows how this concept of a thing, a concept that grew out of practical dealing with the actualities of the world, entrenched itself in the subject - predicate structure of language and from there made its way into Aristotle's theory of the Categories.

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

This traditional form of faith is the product of a divided consciousness: it can only know redemption as a reconciliation with an Other lying beyond itself, and must experience the actuality of the present as a world merely awaiting its transfiguration.

The potentialities given with the «eternal objects» are more varied and richer than what is actualized in the actualities of the world.

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.

51 In his discussion of how both God and world operate upon a becoming occasion, God always is working with the «given,» that is, the actuality of past decisions for good or for ill and all qualities inbetween.

That is why Aristotle is not forced to suppose that his forms transcend the actuality of the world: they are the forms of actualities in the world that actually are.

The actualities of the world do that themselves, inasmuch as creativity is their decisive, fundamental character.

God is different from both, and this difference can be marked by conceiving of God as the unified activity of the future, the self as the activity of the present, and the world as the totality of past actualities.

The religious insight is the grasp of truth: that the order of the world, the value of the world in its whole and in its parts, the beauty of the world, the zest of life, and the mastery of evil, are all bound up together — not accidentally, but by reason of this truth: that the universe exhibits a creativity with infinite freedom, and a realm of forms with infinite possibilities; but that this creativity and these forms together are impotent to achieve actuality apart from the complete ideal harmony, which is God.61

And, as we have seen, the notion of God arises in «the question whether the process of the temporal world passes into other actualities, bound together in an order in which novelty does not mean loss.

In a world where any actuality has some degree of freedom, pursues its own actualization of beauty and value, creatures can misuse their freedom, work at crosspurposes, and choose to actualize lesser, less inclusive values.

A «concept» is an aspect of one's inclusive conceptual actuality; it is born as a unique, «nonactual [ized]» (Process 22) characteristic of the actuality that first created it conceptually before being diffused into its superseding world physically.

Whitehead would agree all concepts are in actuality as long as all concepts which have not yet ingressed into the world (by reversion and / or satisfaction) are held in God's conceptuality as a discrete, infinite multiplicity, some of which we prehend when we have a «new» conceptual feeling; his version of reversion.

But from my own point of view this closes his method to either the possibility or the actuality of a total mode of vision and experience and therefore confines his theological horizon to what I must judge to be an inverted and fallen world of experience.

Is it merely a factual report about what has happened in the world, or does God's knowledge participate in the actuality of the world?

Being is the ultimate reality, not itself a sentient agent, of which all actualities, God included, are actualizations; and God is the ultimate actuality, indeed a sentient agent who loves and cares for the world, who is the primordial embodiment of Being.

Many believe that this divine knowledge of evil, pain, and degradation is not possible apart from the actual physical prehension of the actualities of the world as they happen.

In the second sense, the causal objectification within an occasion of its antecedent world may be construed as the cumulative character of time, or, in more systematic terms, of the creative advance of actuality.

By thus generalizing what is manifest in our experience of the world into a necessary feature of every final actuality, Whitehead arrives at what I have termed the thesis of solidarity (MT 227).

that is, «The world is thus [italics mine] faced by the paradox that, at least in its highest actualities, it craves for novelty and yet is haunted by terror at the loss of the past, with its familiarities and its loved ones,» refers, because of the use of the word thus, to a previous argument that provides the grounds on which Whitehead bases his assertion that the world requires both novelty and order.

Griffin proposes «that Whitehead began PR with the idea of God as dynamically primordial, i.e., as a primordial actuality which knows and interacts with the world.

We also know that both church and world are as ambiguous in actuality as the internal conflicts in the «foul rag and bone shop of the heart.»

It was with a view toward the elucidation of the world's connectedness, Whitehead himself informs us, that he chose the basic working hypothesis of his philosophy — namely, that the final actualities of the world have the necessary features of acts, or occasions, of experience (AI 283f; see also PR 65, 114, 217).

Whitehead insisted that «this final phase of passage in God's nature is ever enlarging itself» (PR 530 — italics mine), that it is «an unresting advance beyond itself» (PR 531 — italics mine), that «the actuality of God must also be understood as a multiplicity of actual components in process of creation (PR 531 — italics mine) and that «in every respect God and the World move conversely to each other in respect to their process» (PR 529 — italics mine).

[H: 340.2 - 16a] 18 The world is thus faced by the paradox that, at least in its highest actualities, it craves for novelty and yet is haunted by terror at the loss of the past, with its familiarities and its loved ones.

In order to provide an «infallible» guide for actuality; a «divine lure,» God requires cognitive infallibility; an in - depth knowledge of the world, precisely what only divine relativity and the assertion that the world is the body of God can fully explain, or so it is claimed.

For example, Robert M. Palter writes that «creativity is not only a necessary feature of any possible world but it is the single trait common to all actualities» (WPS 111),

By virtue of this felt quality, we know ourselves as actualities within a world of other actualities.

It looks back to the constitution of an actual occasion by other actualities in terms of internal relations (prehensions) in Science and the Modern World and forward to «transition» (PR 210C).

Its actuality is founded on the infinitude of its conceptual appetition, and its form of process is derived from the fusion of this appetition with the data received from the world - process.

But the text avoids assigning any explicit source for these causal feelings; they simply «originate,» without telling us whether they are derived from some original datum which is the basis of that concrescence (as in C) or from the many past actualities of its actual world (later theory).

Whitehead's reconciliation involved combining the earlier point, that all actualities in the world are occasions of experience, with the idea that God is the chief exemplification, not the exception to, the metaphysical principles applicable to all finite actualities.

«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).

Its function, we said, is God's conditioning of temporal actuality as a result of his prehension and harmonization of the antecedent world.

At any rate, the function that does seem relatively clear is that God conditions temporal actuality as a result of his prehension and harmonization of the antecedent world.