By Dan Cohn-Sherbok, Marilyn Rowens, Harry Cook
Compiled by means of Dan Cohn-Sherbok, Harry prepare dinner & Marilyn Rowens, a lifetime of braveness is either a biography of and a tribute to the notable lifetime of Rabbi Sherwin T. Wine. founding father of Humanistic Judaism. Wine begun the circulate of Humanistic Judaism within the early Sixties on the Birmingham Temple in suburban Detroit, Michigan, with the idea that secular Jewish tradition and Jewish heritage form people's identification as Jews, instead of their trust in God.
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The individual cycle is a prime case of self-disclosure being put together or constituted. However, as the undulation proceeds (up, say) what it contains is a sheathe of waves of self-disclosure laterally crossing back and forth across the body many times. It follows that all component disclosures (back and forth) happen within the sheathe many times. Thus the opening up of one muscle vibration to another and then the reverse opening back up of the second to the first repeats many times. Any trailing of the second component behind the first component is “masked” within the sheathe of waves, because from wave to wave (across the undulation), each component keeps happening repeatedly both before and after the other (so that neither trails the other).
We have then what Nagel (1986) said was needed; namely, an objective phenomenology. On my account, not only is consciousness objectively real, but it is spatial or expansive through the body, and material or ponder-able in its self-disclosive sentience. If consciousness in its subjective phenomenological character were not thus spatial and material, the self-disclosive bodily field would not constitute it, but consciousness in its phenomenology is indeed both spatial and material. Yet, someone as phenomenologically astute as Sartre says of the field of consciousness: it is a nothing, since all physical, psycho-physical, and psychic objects are outside it, (Sartre 2004: 93) and O’Shaughnessy says of consciousness (though it is not his view): it seems almost to be nothing and it is completely without phenomenological character.
Finally, in moods of greater apprehensiveness consciousness (self-disclosure) holds together more strongly, whereas with extreme calm it seems to be on the verge of coming apart or losing cohesiveness. We have then four distinct, if somewhat elusive, characterizations of the phenomenology of how consciousness (or self-disclosure) varies with degree of apprehensiveness. Greater degrees are thick vs. thin, are heterogeneous vs. flat, have a greater materializing or mattering for the reception of input, and have a greater strength of holding consciousness together.