Sentence examples for subject of comprehension from inspiring English sources

By so doing, they unknowingly prepared the terrain for the later Chinese understanding of the European notion of the individual as the subject of comprehension.

The naturalistic epistemologies that prevailed in Western discourses were dealing with the external world (or objective reality), which was to a great extent independent from the subject of comprehension.

Relational epistemologies are not based upon a strict division between these entities, nor upon a strict (or necessary) demarcation of what, with respect to the subject of comprehension, we are accustomed to see as the external or internal world.

If we posit that the relation represents the object of comprehension, we must also specify that this object is not automatically to be seen as a counter-pole to the subject of comprehension.

Xia stresses that Dai's reflective method, by which reality is perceived through its reflection (fanying 反映) in the human mind, pertains to basic theories of materialistic epistemology, given that the objective reality (which is external to the subject of comprehension) is seen as a necessary precondition of reflection (Xia 1996b: 405).

Dai Zhen is widely considered to be the first Chinese philosopher to have described the relation between the subject and object of comprehension by defining the subject's potential for comprehension as a tool, which can be compared to light that makes objects visible.

In most traditional discourses (with the exception of the Mohist school, The School of Names and certain representatives of the Neo-Confucianism), the focus upon relations was linked to the unity of the subject and object of comprehension.

This applies not only to radical holistic epistemologies, which denied the notion of substance, but also to a number of contemporary theories which advocate a strict division between the subject and object of comprehension (see Xia 2000: 4) Chinese relational epistemology was based upon viewing the world as a complex structure composed of relations, intersections and interacting feedback loops.

Therefore, the methods used by certain philosophers in various currents of the Chinese tradition, are by no means decisive for defining the positions of the subject and the object of comprehension, or the nature of their mutual relations.

Hence, instead of establishing a clear demarcation line between the subject and the object of comprehension, human perception and recognition of reality were mostly seen as a product of a coherent, structurally ordered and complementary interaction between the heart-mind and the things-events.

Each question was read one by one by one of the researchers, assuring the subject's comprehension of each item.