Experience of expressions!

With each different lens option, you will be asked to identify the lens that appears clearer. Based on your answers, your eye doctor will fine-tune the lens power and arrangement, ultimately arriving at the optimal eyeglass or contact lens prescription for you.

Empathetic people experience dogs’ expressions more strongly

It's powerful, precise, and completely painless! Our doctors will dilate, or widen, your pupils during your eye exam to get a closer, clearer look at your optic nerve and retina. Pupil dilation helps us better identify and diagnose any potential eye conditions that could lead to vision loss, glaucoma, retinal damage, or other concerns. Your eye doctor will dilate your pupils with dilating eye drops — they generally take about minutes to start working. You might also consider having a friend or family member drive you to and from your appointment, just to be on the safe side.

If you do not have a pair of sunglasses, we can usually provide a disposable pair for you to use. Not sure whether it is appropriate, and please let me know better solution if any. Phoenix 1 1 You need to consider what experiences and what was gained from the experience. You need to edit the question to include the sort of experiences that need description. Taylor Feb 9 '17 at 9: Just updated it, can you please review it? What does "more precise" mean in this context? Also, what have you looked up and found in your own research? The task of tracing out these relationships belongs to theology and the philosophy of religion.

All religious experience can be described in terms of three basic elements: Although the first two elements can be distinguished for purposes of analysis, they are not separated within the integral experience itself. Religious experience is always found in connection with a personal concern and quest for the real self, oriented toward the power that makes life holy or a ground and a goal of all existence.

Empathetic people experience dogs' expressions more strongly

A wide variety of individual experiences are thus involved, among which are attitudes of seriousness and solemnity in the face of the mystery of human destiny; feelings of awe and of being unclean evoked by the encounter with the holy; the sense of a power or a person who both loves and judges humanity; the experience of being converted or of having the course of life directed toward the divine; the feeling of relief stemming from the sense of divine forgiveness; the sense that there is an unseen order or power upon which the value of all life depends; the sense of being at one with the divine and of abandoning the egocentric self.

The determination of the nature of this other poses a problem of interpretation that requires the use of symbols, analogies , images, and concepts for expressing the reality that evokes religious experience in an understandable way. Four basic conceptions of the divine may be distinguished: The two most important concepts that have been developed by theologians and philosophers for the interpretation of the divine are transcendence and immanence ; each is meant to express the relation between the divine and finite realities.

Transcendence means going beyond a limit or surpassing a boundary; immanence means remaining within or existing within the confines of a limit. The divine is said to transcend humanity and the world when it is viewed as distinct from both and not wholly identical with either; the divine is said to be immanent when it is viewed as wholly or partially identical with some reality within the world, such as humanity or the cosmic order. The conception of the divine as an impersonal sacred order represents the extreme of immanence since that order is regarded as entirely within the world and not as imposing itself from without.

The conception of the divine as an individual or self represents the extreme of transcendence, since God is taken as not wholly identical with either the world or any finite reality within it. Most enduring, historical religious traditions find their roots in the religious experience and insight of charismatic individuals who have served as founders; the sharing of their experience among disciples and followers leads to the establishment of a religious community. Thus, the social dimension of religion is a primary fact, but it need not be seen as opposed to religious experience taken as a wholly individual affair.

The social expression of religious experience results in the formation of specifically religious groups distinct from such natural groups as the family, the local society, and the state. Religious communities , including brotherhoods, mystery cults, synagogues, churches, sects, and monastic and missionary orders, serve initially to preserve and interpret their traditions or the body of doctrine, practices, and liturgical forms through which religious experience comes to be expressed.

Such communities play a significant role in the shaping of religious experience and in determining its meaning for the individual through the structure of worship and liturgy and the establishment of a sacred calendar. Communities differ in the extent to which they stress the importance of individual experience of the divine, as distinct from adherence to a creed expressing the basic beliefs of the community.

The tension between social and individual factors becomes apparent at times when the individual experience of the prophet or reformer conflicts with the norm of experience and interpretation established by the community. Therefore, although the religious community aims at maintaining its historic faith as a framework within which to interpret experience of the divine, every such community must find ways of recognizing both novel experience and fresh insight resulting from individual reflection and contemplation.

Religious experience is always understood by those who have it as pointing beyond itself to some reality regarded as divine. Analysis of religious experience, interpretations placed upon it, and the beliefs to which it gives rise may result in the denial that there is any such reality to be encountered or that the assertion of it is justified by the experience in question. The question of the cognitive import or the objective validity of religious experience is one of the most difficult problems encountered in the philosophy of religion.

In confronting the question, it is necessary to distinguish between various ways of describing the phenomena under consideration and the critical appraisal of truth claims concerning the reality of the divine made on the basis of these phenomena.

Past Experience Colors Perception of Facial Expressions

Even if describing and appraising are not utterly distinct and involve one another, it is generally admitted that the question of validity cannot be settled on the basis of historical or descriptive accounts alone. Validity and cognitive import are matters calling for logical, semantic, epistemological, and metaphysical criteria—of the principles of rational order and coherence , meaning, knowledge, and reality—and this means that the appraisal of religious experience is ultimately a philosophical and theological problem.

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The anthropologist will seek to identify and describe the religious experience of tribal peoples as part of a general history and theory of humanity; the sociologist will concentrate on the social expression of religious experience and seek to determine the nature of specifically religious groupings in relation to other groups—associations and organizations that constitute a given society; the psychologist will seek to identify religious experience within the life of the person and attempt to show its relation to the total structure of the self, its behaviour, attitudes, and purposes.

In all these cases attention is directed to religious experience as a phenomenon to be described as a factor that performs certain functions in human life and society. As William Warde Fowler, a British historian, showed in his classic Religious Experience of the Roman People , the task of elucidating the role of religion in Roman society can be accomplished without settling the question of the validity or cognitive import of the religious feelings, ideas, and beliefs in question. The empirical investigator, as such, has no special access to the critical question of the validity of religious experience.

Others who hold that religious utterance based on experience is without cognitive import regard it as either the expression of emotions or an indication that the person using religious language has certain feelings that are associated with religion. Those who follow the lead of Wittgenstein regard religious utterances as noncognitive but attempt to determine the way in which religious language is actually used within a circle of believers.

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Among defenders of the validity and cognitive import of religious experience, it is necessary to distinguish those who take such experience to be an immediate and self-authenticating encounter with the divine and those who claim that apprehension of the divine is the result of inference from, or interpretation of, religious experience. Two forms of immediacy may be distinguished: Christian theologians, such as Emil Brunner and H. The second form of the immediate is the explicitly mystical sort of experience in which the aim is to pass beyond every form of articulation and to attain unity with the divine.

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A number of thinkers have insisted on the validity of religious experience but have denied that it can be understood as wholly immediate and self-supporting, since it stands in need of analysis and critical interpretation. Others, such as H. Lewis and Charles Hartshorne , found the divine ingredient in the experience of the transcendent and supremely worshipful reality but demand that this experience be coherently articulated and, in the case of Hartshorne, supplemented by rational argument for the reality of the divine. Dewey envisaged a religious quality in experience pointing to God as an ideal that stands in active and creative tension with the actual course of events.

James found the justification of religious experience in its consequences for the life of the individual: On this view, the arguments for the reality of God are not wholly formal demonstrations but rather the tracing out of intelligible patterns in experience. Mystics, prophets, and religious thinkers in many traditions, both Eastern and Western, have been at one in emphasizing the need for various forms of preparation as a preliminary for gaining religious insight.

The basic idea is that ordinary ways of looking at the world, dictated by the demands of everyday life, stand in the way of the understanding of religious truth; a person must pass beyond these limitations by disciplining his mind and body. Three classic forms of preparation may be distinguished: It is significant that the great mystics invariably regarded such preparation as necessary, but not sufficient, for experience. The self may be prepared, but the vision may not come; being prepared, as it were, establishes no claim on the divine.

The experience described by St.