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Adapting a Kantian term, we can call the search for a veridical subject and object relation a "noumenal" one.
Total sample M ([+ or -]SD) t ES Expectancy .33 (.90) 6.55 .52 Motivation .22 (.46) 8.74 .67 Training .15 (.46) 5.88 .46 Awareness of Advantage .32 (.88) 6.25 .51 Physiological Capacity .21 (.68) 5.65 .44 Combined first and fifth year of 5yr age category M ([+ or -]SD) t ES Expectancy .35 (.95) 4.74 .52 Motivation .23 (.55) 5.52 .59 Training .14 (.54) 3.58 .37 Awareness of Advantage .34 (.97) 4.47 .50 Physiological Capacity .24 (.76) 4.16 .45 All ps < 0.001; 'Combined first and fifth year of 5yr age category' is the veridical cross-validation sub-sample.
What, therefore, could the "nature" of this connection be in veridical cases?
The veridicality conditions of a veridical state referring to a particular object, and those of a (counterfactual) state resulting from a case of duplicate substitution (or hallucination) are clearly different.
Such an F-perception is veridical just in case the object b is really of type F.
This does not, in itself, prove that he would take the experience to be veridical. However, it does suggest that he would be more inclined to trust divine voices than people with a different worldview would be, and thus, it sheds doubt on the view that Socrates must have felt that trusting the daimonion required especially stringent justification.
Veridical frames are often written in the first person, in the form of direct address by a narrator, editor, or author; truthfulness is claimed or implied.
Another "split" within the genre of the vitae sanctorum lies, of course, in the realm of the miraculous itself: to what extent are the xenoglossic gifts to be greeted as veridical? Without entirely discounting the possibility of the miraculous, as she need not nor indeed cannot do, Cooper-Rompato seeks alternative ways of understanding unexpected female literacy, whether as hagiographical rhetoric or invented explanation.
Challenging our naive assumptions regarding visual perception (2) some philosophers think that there is something common to perceptual and non-perceptual visual experiences; namely that during every visual episode (veridical, illusory or simply hallucinatory) we are always immediately aware of something other than mind-independent physical objects and properties.
An illusion is just as much of a truth-appearance as a veridical perception, though it, like Janus, 'looks' in two directions at once: it presents itself as truth, while instantiating falsehood.
There is no general conclusion, but some chapters (though not all) feature brief summaries or "epilogues." The chapters discuss "friends of God" in various situations: being born and growing up, experiencing veridical dreams and visions, performing miracles and marvels, founding communities, shrines, and spiritual retreats, mediating between ordinary believers and powers-that-be, etc.
(Geb, in Egyptian religion, was god of the earth and the father of Osiris and Isis.) The best conversion of this verse that I could manage was one that at least preserved intact the third line, with its typically Bergersonian word "veridical." Keeping that line, however, meant that the second line must continue to end in "placid," which in turn meant that the fourth line must end in some word that rhymes with "placid," of which not that many palindromizable examples exist; all of which is mentioned by way of explanation as to how my (mostly) lyrical lyric comes to end the way it does: Dicacity laid roses In a nose so placid; I revere veridical poses On anises.