A Quote by Stephen Jay Gould
Ordinary speciation remains fully adequate to explain the causes and phenomenology of punctuation.
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I believe we should really take our own phenomenology more seriously. What a good theory of conscious must explain is the variance in this subjective sense of realness: There clearly is a phenomenology of "hyperrealness", for example during religious experiences or under the influence of certain psychoactive substances.
It is vain philosophy that supposes more causes than are exactly adequate to explain the phenomena of things.
We intellectuals are not stupid: we know the phenomenology of guilt is a bad photocopy of the phenomenology of thought, so it's much cheaper to press that button.
Without computers, in the 17th century, we could classify the entire animal kingdom... there was this idea of the speciation, right? And now, all a search engine is is essentially the mathematical speciation of ideas - and these things really derive from the way that language is used and the way words relate.
The ideal of a pure phenomenology will be perfected only by answering this question; pure phenomenology is to be separated sharply from psychology at large and, specifically, from the descriptive psychology of the phenomena of consciousness.
How little do we discover in comparison of those things which now are and forever will be hidden from our sight? The whole of which I am fully persuaded no one will ever be able to dive into, and to explain their causes and effects.
Contrary to what phenomenology- which is always phenomenology of perception- has tried to make us believe, contrary to what our desire cannot fail to be tempted into believing, the thing itself always escapes.
I don't think I can fully explain what happens when you take on the role of quarterback of the Dallas Cowboys. Sometimes, I can't even explain it to myself.
If evolution almost always occurs by rapid speciation in small, peripheral isolates, then what should the fossil record look like? We are not likely to detect the event of speciation itself. It happens too fast, in too small a group, isolated too far from the ancestral range.
More than any other in Western Europe, Britain remains a country where a traveler has to think twice before indulging in the ordinary food of ordinary people.
The immaterial told me that I was indeed an occidental, a right-thinking Christian who believes in the 'Resurrection of the flesh'. A whole phenomenology then appeared, but a phenomenology without ideas, or rather without any of the systems of official conventions. What appeared was distinct from form and became Immediacy. 'The mark of the immediate' - that was what I needed.
One of the main causes of trouble in the world is dogmatic and fanatical belief in some doctrine for which there is no adequate evidence
We live in a society that has no adequate images anymore, and if we do not find adequate images and an adequate language for our civilization with which to express them, we will die out like the dinosaurs.
The U.N. must have adequate resources and the right capabilities to fully engage in global peacekeeping.
Community is another such phenomenon. Like electricity, it is profoundly lawful. Yet there remains something about it that is inherently mysterious, miraculous, unfathomable. Thus there is no adequate one-sentence definition of genuine community. Community is something more than the sum of its parts, its individual members. What is this "something more?" Even to begin to answer that, we enter a realm that is not so much abstract as almost mystical. It is a realm where words are never fully suitable and language itself falls short.
In ordinary life, the phenomenology of embodied emotions is an excellent example for dynamic changes between transparency and opacity: You can "directly perceive" that your wife is cheating you, or you can become aware of the possibility that maybe it is you who has a problem, that your "immediate" emotional representation of social reality might actually be a misrepresentation.
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