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65 Sentences With "become conscious of"

How to use become conscious of in a sentence? Find typical usage patterns (collocations)/phrases/context for "become conscious of" and check conjugation/comparative form for "become conscious of". Mastering all the usages of "become conscious of" from sentence examples published by news publications.

Museums have become conscious of this stuff, but there are no audiences.
It's even more important to become conscious of the ways you've internalized them.
I become conscious of the individual brushstrokes – feathery striations within a membrane-like presence.
I wanted to follow two characters—two young guys, neither fully men nor fully boys, as they become conscious of these forms, as they become conscious of living, and even perpetrating, these forms, and to track how they react to this awareness.
Francis wants to help the priests heal "once they become conscious of their own wounds."
Maybe once we manage to do so, we will finally become conscious of plant consciousness.
Until you become conscious of it, you can't choose to do it or not do it.
As we see those rig numbers ticking higher in the U.S., investors will become conscious of the supply.
By the end of the last season the hosts had become conscious of their servile condition and taken over.
You become conscious of the tenants' situations and that the biggest check they write every month is to you.
And by furtive degrees, you become conscious of their nagging, growing awareness that their private realm of anarchy is beginning to dissolve.
"All of us, men and women, can become conscious of our implicit bias against women and work very proactively to overcome it," she said.
"I think he's rightly concerned that he would become conscious of himself in a way that would be harmful to his acting," Soderbergh said.
A must-read take for those inside the company and out: As more people become conscious of how we spend our time online, we will choose differently.
In particular, you become conscious of a prescient feminist streak in "Streetcar," a piercing awareness of a society that values its women according to youth and attractiveness.
"I'm hoping that people become conscious of the need to maintain the process," he said, referring to the socialist movement started by Mr. Chávez and continued by Mr. Maduro.
Once you become conscious of this and other effects, you begin to grasp what Seurat must have been after: the way we absorb and mix distinct colors at the back of our eyes.
With the rise in hate crimes reported earlier this year against Muslims, I also worry about the type of world my nephews will have to deal with when they really become conscious of their identity.
He seemed to become conscious of the fact that he was being photographed, and would sometimes get angry when he caught me filming him as he danced to Michael Jackson videos or played with his dinosaurs.
To experience an Op painting's illusions — the apparent vibration, motion and three-dimensionality of a picture that was actually flat and static — would be to become conscious of the often deceiving roles played by our biologically given faculties of perception.
Shen is the original spirit of the body. Taoists try to become conscious of shen through meditation (Smith 1986, 202).
The viewers soon discover their position in the usual scheme of things, and become conscious of their role.” Music for the films was provided by Alexander Bălănescu and Keith Tippett.
Untersuchungen zu einer hermeneutischen Logik, p. 62. See also Die menschliche Natur, p. 56. Lipps's term "Grundlegung" is rendered here in parallel to English translations of Kant's "Grundlegung zur Metaphysik der Sitten". In philosophy I become conscious of myself.
In public, those that are oppressed accept their domination, but they always question their domination offstage. On the event of a publicization of this "hidden transcript", oppressed classes openly assume their speech, and become conscious of its common status.
In the same way, people can become conscious of a feeling that they can't label or describe, a phenomenon that's especially common in pre-verbal infants. Due to this discovery medical definitions of brain death as a lack of cortical activity face a serious challenge.
The first is ignorance. If one is oblivious to the fact that death is approaching, life becomes bearable. The problem with this for him personally is that he is not ignorant. Having become conscious of the reality of death, there is no going back.
At the same time that it sees > from above, it sees farther ; at every moment of time, it embraces all known > reality ; that is why it alone can furnish the mind with the moulds which > are applicable to the totality of things and which make it possible to think > of them. It does not create these moulds artificially ; it finds them within > itself ; it does nothing but become conscious of them.(445) Durkheim means that the symbolization of the collective consciousness is done through the totemic animal. It is through this 'flag' that Australian Aboriginals become conscious of themselves within a system of knowledge given by the group itself.
In 2019 Machat launched the School of Sacred Knowledge dedicated to the creation of ideas to help the world to become conscious of what we are and what we can achieve when we come together in unison. The school will be based at The Farm in Summerville, Tennessee.
By 1860, the overwhelming bulk of the Chinese scholarly class had become conscious of the radical transformation that was occurring. They now proclaimed that change was irresistible and advocated for deeper studies of Western technology. In July 1861, Prince Gong declared that he had received Imperial approbation for the purchase of foreign weapons for self- strengthening, initiating the reform movement.
In one memoir, Amis wrote, "Now and then I become conscious of having the reputation of being one of the great drinkers, if not one of the great drunks, of our time".Memoirs: "Booze". He suggests this reflects a naïve tendency in readers to apply the behaviour of his characters to himself. In fact he enjoyed drink and spent a good deal of time in pubs.
Having participated in one of these public disputations, Albo must have become conscious of the embarrassment which the Maimonidean position could not but occasion to the defenders of Judaism. In his scheme, therefore, the Messiah is eliminated as an integral part of Jewish faith. In its stead he lays stress upon the doctrine of divine justice. The title of his book indicates his method at the outset.
According to Treisman, the first stage of the feature integration theory is the preattentive stage. During this stage, different parts of the brain automatically gather information about basic features (colors, shape, movement) that are found in the visual field. The idea that features are automatically separated appears counterintuitive. However, we are not aware of this process because it occurs early in perceptual processing, before we become conscious of the object.
What we become conscious of arises directly from POpS activity. In other words, consciousness is always perceptual in nature. The affective system works with affective structures (AfS) that are constructed using primitives form which the basic emotions such as "fear" and "disgust" are composed and which are discussed extensively in affective neuroscience, in the work of António Damáaio Damasio, A. (1999). The Feeling of What Happens: Body, Emotion and the Making of Consciousness.
Gender in Bible translation concerns various issues, such as the gender of God and generic antecedents in reference to people. Many in today’s churches have become conscious of and concerned about sexism. Bruce Metzger states the English language is so biased towards the male gender that it may restrict and obscure meaning from original languages. The New Revised Standard Version (NRSV) was one of the first major translations to adopt gender-neutral language.
She saw that the stray animals, who could not speak up for themselves, were not being treated properly and there was no one to help them when they fell ill or were injured. The vision of JCT is to "Create Public Awareness", especially among the new generation so that they become conscious of their responsibilities towards the animals. Their mission is to "Provide BEST and FREE medical treatment to all animals", "Provide Shelter to the ill and injured animals" and to "Promote Vegetarianism".
Guttman’s executive coaching theories revolve around attempting to challenge behavior, not thoughts. He believes that a key factor in behavior change is the reframing of perceptions, which he refers to as “going-in stories.” These stories make up the inner narrative that people tell themselves about why they behave as they do. Guttman suggests that to break through the barriers that have been holding them back, executives and individuals need to become conscious of their negative “going-in stories” and replace them with positive ones.
Revonsuo holds that there is a "'double dissociation' between consciousness and perceptual input". Accordingly, dreams are conscious experiences, which occur without any perceptual stimuli, and, conversely, perceptual input does not automatically engender conscious experience. In support of the independence of consciousness from perception, Revonsuo cites Stephen LaBerge's case study on a lucid dreamer performing previously agreed upon eye movements to signal to the experimenters that he had become conscious of the fact that he was dreaming. A second study that supports Revonsuo's view of dreams was conducted by Allan Rechtschaffen and Foulkes (1965).
Schopenhauer disagreed with Kant's critics and stated that it is absurd to assume that phenomena have no basis. Schopenhauer proposed that we cannot know the thing in itself as though it is a cause of phenomena. Instead, he said that we can know it by knowing our own body, which is the only thing that we can know at the same time as both a phenomenon and a thing in itself. When we become conscious of ourself, we realize that our essential qualities are endless urging, craving, striving, wanting, and desiring.
But this cannot be called unconsciousness, as Freud used the term. Sartre gives the example of running after a bus: one does not become conscious of "one's running after the bus" until one has ceased to run after it, because until then one's consciousness is focused on the bus itself, and not one's chasing it. In this sense consciousness always entails being self-aware (being for-itself). Since for Sartre consciousness also entails a consciousness of our separation from the world, and hence freedom, we are also always aware of this.
In Judaism the phrase "Son of God" has very different connotations than in Christianity, not referring to literal descent but to the righteous who have become conscious of God's father of mankind. Christians cite Herod and Pontius Pilate setting themselves against Jesus as evidence that Psalm 2 refers to him. interprets Jesus' rising from the dead as confirmation of verse 7 ("You are my son, today I have begotten you"). Hebrews 1:5 employs verse 7 in order to argue that Jesus is superior to the angels, i.e.
A nation is a stable community of people formed on the basis of a common language, territory, history, ethnicity, or psychological make-up manifested in a common culture. A nation is more overtly political than an ethnic group; it has been described as "a fully mobilized or institutionalized ethnic group". Some nations are ethnic groups (see ethnic nationalism) and some are not (see civic nationalism and multiculturalism). A nation has also been defined as a cultural-political community that has become conscious of its autonomy, unity and particular interests.
Many unusual Philippine and foreign artworks were to be exhibited there, and talented artists were also given subsidies. Arellano commemorated the tragic death of her parents and sister 7 years later with a multimedia even called Fire and Death—A Labyrinth of Ritual Art. She created a unique installation consisting of a labyrinth of thematic shrines in the Arellano garden, combining sculptures, poetry, photographs, sound sculptures, plants, and family memorabilia. This demonstrated the deep sense of the precarious balance between death and life that she had become conscious of after the tragedy.
In Thoscanello de la musica (later Toscanello in musica), he was the first to observe the change from linear writing to vertical: this was the first period in music history where composers began to become conscious of chords and the flow of harmony. Aron included tables of four-voice chords, the beginning of the trend which was to result in functional tonality in the early 17th century. He also discusses tuning, and the book is the first to describe quarter-comma meantone. Other topics covered by Aron include the use of the eight modes, four-voice cadences, and notation of accidentals.
In a politically charged sense, becoming "politically conscious" is often meant to connote that people have awakened to their true political role, their actual identity. For Marx, this meant that the working classes would become conscious of themselves as the agents of history--they would unite and share in the wealth of labor. This, for Marx, was their historical role and their right (as opposed to working for wages, fighting wars on behalf of capitalists, and so forth). For many African Americans, "consciousness" has meant identifying and discrediting forms of White supremacy, including those internalized by Blacks.
The first history of Romanian philosophy was published in 1922 by Marin Ştefănescu, proving that philosophical thinking in Romania had reached the level of self- reflexivity; in other words, it had become conscious of itself. The general conclusion of interbellum discussions, which involved almost every notable philosopher, was that there is a Romanian philosophy proper, with a distinct profile among other national philosophies. Constantin Noica, who became one of the most prominent Romanian philosophers, thought early on that Romanian philosophy is characterized by paganism, cosmicism (i.e. no acute separation of the world of the man from, transcendence) and determinism (or rather, "fatalism").
The book says: "But you yourself are mostly unconscious of this inner ministry. You are quite incapable of distinguishing the product of your own material intellect from that of the conjoint activities of your soul and the Adjuster." The book is strongly fideistic and teaches that neither science nor logic will ever be able to prove or disprove the existence of God, arguing that faith is necessary to become conscious of God's presence in human experience, the Thought Adjuster. Persistently embracing sin is considered the same as rejecting the leadings of the Adjuster, rejecting the will of God.
In an interview with WEBN, Sanders stated that the cast "had an objective in mind" so that "other cities will become conscious of the dangers" of festival seating. The production team had requested from WCPO-TV (the CBS affiliate station in Cincinnati from 1961 to 1996) footage of a candlelight memorial service for the victims held at the Coliseum. The station's vice president Robert Gordon rejected the request stating "this incident is so sensitive that we don't wish to participate without greater control or knowledge of the end product". Gordon had stated that the station would not broadcast the episode.
Sir Mortimer was recuperating from illness at the leading hill station of British India, Simla in northern India. Having become conscious of the value of sport as a means to maintain health, he decided to present a prize to encourage sporting competition in India. At first it was effectively an Army cup, and largely the preserve of the British Indian Army troops in India, but over the years it widened its appeal and opened up to civilian teams, until it became a more open and conventional sporting contest. It is now one of the leading prizes in Indian football.
There are no accounts of Osifekunde after his chance encounter with Pascal d'Avezac-Macaya. Seemingly frustrated by the transient nature of his encounter with Osifekunde, Pascal d'Avezac-Macay wrote: > Let me bring these disconnected pages to a close, a hasty collection of > incomplete data drawn from an unexpected source [Osifekunde] and one that > too soon became silent. Especially during my work of coordination I have > become conscious of many important gaps that remain to be filled; but I no > longer have Osifekunde to answer my questions, and I can only offer the > results of our long and often fruitless conversations.
She refers here to St. Francis of Assisi. "Hungry love," "generous love," "stormy love" touches the human soul with its Divine creative energy and, once we become conscious of it, evokes in us an answering storm of love. "The whole of our human growth within the spiritual order is conditioned by the quality of this response; by the will, the industry, the courage, with which [we accept our] part in the Divine give- and-take." [74] As Ruysbroeck puts it: > That measureless Love which is God Himself, dwells in the pure deeps of our > spirit, like a burning brazier of coal.
As before, this struggle will end in a revolution that restructures society, or the "common ruin of the contending classes". The bourgeoisie, through the "constant revolutionising of production [and] uninterrupted disturbance of all social conditions" have emerged as the supreme class in society, displacing all the old powers of feudalism. The bourgeoisie constantly exploits the proletariat for its labour power, creating profit for themselves and accumulating capital. However, in doing so the bourgeoisie serves as "its own grave-diggers"; the proletariat inevitably will become conscious of their own potential and rise to power through revolution, overthrowing the bourgeoisie.
God notes that "It is not good that the man should be alone" () and brings the animals to Adam, who gives them their names, but among all the animals there was not found a companion for him (). God causes a deep sleep to fall upon Adam and forms a woman (), and Adam awakes and greets her as his helpmate. , the story of the Fall: A serpent persuades the woman to disobey God's command and eat of the tree of knowledge, which gives wisdom. Woman convinces Adam to do likewise, whereupon they become conscious of their nakedness, cover themselves, and hide from the sight of God.
Coates gives an abridged, autobiographical account of his youth "always on guard" in Baltimore and his fear of the physical harm threatened by both the police and the streets. He also feared the rules of code-switching to meet the clashing social norms of the streets, the authorities, and the professional world. He contrasts these experiences with neat suburban life, which he calls "the Dream" because it is an exclusionary fantasy for White people who are enabled by, yet largely ignorant of, their history of privilege and suppression. To become conscious of their gains from slavery, segregation, and voter suppression would shatter that Dream.
Some other persons say that they could hear certain noises that show that the soul has come back, has poured water into a cup or has taken some foodstuffs out of the pot. It is not until the third day following death, that the deceased become conscious of his/her death. Before that, there was no awareness because he/she was in a state of sleep and dream, or half asleep and half-awake. Bad souls are the souls of women who died in child delivery, of men who were devoured by tigers etc.. They would appear in the graves, would cry or return to the village and tease the living.
This explains why speakers use local terms to name it, such as Bressan, Forèzien, or Valdôtain, or simply patouès ("patois"). Only in recent years have speakers not specialists in linguistics become conscious of the language's collective identity. Graziadio Isaia Ascoli The language region was first recognized in the 19th century during advances in research into the nature and structure of human speech. Graziadio Isaia Ascoli (1829–1907), a pioneering linguist, analyzed the unique phonetic and structural characteristics of numerous spoken dialects. In an article written about 1873 and published later, he offered a solution to existing disagreements about dialect frontiers and proposed a new linguistic region.
" Davy gives the example of Foreman's characters often referring to themselves in the third person, which creates an alienating effect for the audience member who cannot project themself into the experience of the character. Through Foreman's alienating characterization, the audience is made to look at Foreman's actors as "self-enclosed units," or theatrical props, rather than characters. Therefore, Foreman's aesthetics demand that the spectator not escape into the play, but become conscious of their own process of interpretation. In Foreman's essay, "14 Things I Tell Myself," he elaborates, "Our art then = a learning how to look at 'A' and 'B' and see not them but a relation that cannot be 'seen.
We can become conscious of our thought processes in a way that we cannot be of our feelings, will or sense perceptions. We know that what we experience in thinking is exactly what it seems, so that appearance and reality become one. By contrast, our feelings' meaning is not directly apparent, while we only perceive the meaning of a percept after some form of conceptual framework has been brought to bear (for example, we give the right spatial meaning to the visually converging lines of railroad tracks through our understanding of perspective). Mathematics is an example of thinking in which thought itself forms the perceptions; no sense-perceptions are needed to form a basis for mathematical principles.
Nor is it any longer > possible to ask whether or not these particles exist in space and time > objectively ... When we speak of the picture of nature in the exact science > of our age, we do not mean a picture of nature so much as a picture of our > relationships with nature. ...Science no longer confronts nature as an > objective observer, but sees itself as an actor in this interplay between > man and nature. The scientific method of analysing, explaining and > classifying has become conscious of its limitations, which arise out of the > fact that by its intervention science alters and refashions the object of > investigation. In other words, method and object can no longer be separated.
Anarchist presence in Valencia, Barcelona, Catalonia, and many others places also caused strikes and violence, causing owners to close factories and attracting Civil Guard intervention, but victory was not as clear here as it was for the socialist party. Spain's first Día del Trabajador showed undeniable success, as even though specific gains were not seen everywhere, both the government and individual bosses become conscious of the fact that the working class needed attention. The violence brought on by the celebration, however, caused the Spanish government to prohibit public manifestations, which meant that Primero de Mayo in 1890 was much less exciting and mobilizing as it had been the year before. Respecting the law, socialists limited their day to a break from work and private celebration, while the anarchists maintained their one-day strike.
These writers have not just reproduced the rural-urban divide, but their works have also served to justify the existing social order. The city, on the other hand, is depicted in English novels as a symbol of capitalist production, labor, domicile, and exploitation, where it is seen as the “dark mirror” of the country. The country represented Eden while the city became the hub of modernity, a quintessential place of loneliness and loss of romanticism. In the novels of Charles Dickens and Thomas Hardy, there seems to be a feeling of loss, and at the same time a sense of harmony among the lonely and isolated souls. For Williams, “the contrast of the country and city is one of the major forms in which we become conscious of a central part of our experience and of the crises of our society” (p. 289).
The Anstoss thus provides the essential impetus that first posits in motion the entire complex train of activities that finally result in our conscious experience both of ourselves and others as empirical individuals and of the world around us. Although Anstoss plays a similar role as the thing in itself does in Kantian philosophy, unlike Kant, Fichte's Anstoss is not something foreign to the I. Instead, it denotes the original encounter of the I with its own finitude. Rather than claim that the not-I (das Nicht-Ich) is the cause or ground of the Anstoss, Fichte argues that not-I is posited by the I in order to explain to itself the Anstoss in order to become conscious of Anstoss. The Wissenschaftslehre demonstrates that Anstoss must occur if self-consciousness is to come about but is unable to explain the actual occurrence of Anstoss.
Hardly has she become conscious of this unexpected effect, than, in utmost fury at such incredible villainy, she rushes to door and window and calls the people in, to unmask the hypocrite to all the world. Already the whole crowd is pouring in to the judgment hall, when Friedrich's desperate self-command succeeds in convincing Isabella, by a few well-chosen phrases, of the impossibility of her attempt: he would simply deny her accusation, represent his offer as a means of detection, and certainly find credence if it came to any question of repudiating a charge of wanton insult. Isabella, ashamed and bewildered, recognises the madness of her thought, and succumbs to mute despair. But while Friedrich is displaying his utmost rigour afresh to the people, and delivering sentence on the prisoner, Isabella suddenly remembers the mournful fate of Marianne; like a lightning flash, she conceives the idea of gaining by stratagem what seems impossible through open force.
In Paris on 29 January 1960, de Gaulle called on his ineffective army to remain loyal and rallied popular support for his Algerian policy in a televised address: > I took, in the name of France, the following decision—the Algerians will > have the free choice of their destiny. When, in one way or another – by > ceasefire or by complete crushing of the rebels – we will have put an end to > the fighting, when, after a prolonged period of appeasement, the population > will have become conscious of the stakes and, thanks to us, realised the > necessary progress in political, economic, social, educational, and other > domains. Then it will be the Algerians who will tell us what they want to > be.... Your French of Algeria, how can you listen to the liars and the > conspirators who tell you that, if you grant free choice to the Algerians, > France and de Gaulle want to abandon you, retreat from Algeria, and deliver > you to the rebellion?.... I say to all of our soldiers: your mission > comprises neither equivocation nor interpretation.
That is, its form and structure situate it in a distant past that assumes a finished quality, meaning it cannot be re-evaluated, re-thought or changed by us. Bakhtin compares the novel to clay, a material which can be remodeled, and the epic to marble, which cannot. The epic past is one that is irretrievable and idealized: it is valorized in a way that makes it appear hierarchically superior to the present. The epic form is a ‘walled’ one, meaning it builds boundaries which block it off from the present. The individual in the epic is a fully finished and completed lofty hero who is entirely ‘externalized’: his appearance, actions and internal world are external characteristics which are literally expressed in the written word. While Bakhtin does make reference to proto-novels in antiquity, he places the rise of the modern novel in the Renaissance and suggests that it developed then precisely because of a new temporal perspective: man had become conscious of the present not only as a continuation of the past, but also as a ‘heroic and new beginning’.
Steiner begins exploring the nature of human freedom by accepting "that an action, of which the agent does not know why he performs it, cannot be free," but asking what happens when a person becomes conscious of his or her motives for acting. He proposes (1) that through introspective observation we can become conscious of the motivations of our actions, and (2) that the sole possibility of human freedom, if it exists at all, must be sought in an awareness of the motives of our actions.Wilson, Chapter 1 "Conscious Human Action" In Chapter 2, "The Fundamental Desire for Knowledge," Steiner discusses how an awareness of the division between mind, or subject, and world, or object, gives rise to a desire to reestablish a unity between these poles. After criticizing solutions to this problem provided by dualism in the philosophy of mind and several forms of monism as one-sided, Steiner suggests that only by locating nature's manifestations within our subjective nature can we overcome this division. In Chapter 3, "Thinking in the Service of Knowledge," Steiner observes that when confronted with percepts, we feel obliged to think about and add concepts to these: to observation we add thinking.

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