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"immanent" Definitions
  1. present as a natural part of something; present everywhere

437 Sentences With "immanent"

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

So, my move into it was natural and just immanent, I guess.
The soul, for Soutine, is immanent, ever coming into the world and ever departing it.
Best of all are her characters — particularly Innisth, the conscientious duke burdened with a sadistic Immanent.
But it is an immanent critique, one that begins by accepting the premises of what it seeks to criticize.
Instead, it relegates the player to a kind of immanent force that can knock fruit from trees or jiggle rocks.
Ink-blotted and brooding, Mr. Cohen's latest release for ECM Records, "Cross My Palm With Silver," has an immanent seductiveness.
Good fantasy writing makes the world of magic seem believable and immanent, as if you could reach out and touch a mystic amulet.
The monstrosity that is immanent to this scene, enveloping it and yet constructing it, is the concentration camp, the walled city, New Orleans.
In popular religious practice there isn't always a clean line between this "immanent" religion and the transcendent alternative offered by Christianity and Judaism.
On the other hand, an immanent God is not the kind of God who watches over the world, hears prayers, and punishes sinners.
What may seem, rationally, to be dead, gone and replaced (or to have never existed) is actually still there, immanent, or hidden, or stolen.
And Gary appears threatened by the growing pregnancy and immanent motherhood of his friend Sondra — as if childbirth might somehow undermine his continual self-invention.
Whatever we choose to believe about this, we should be suspicious that there is something about beauty that is not just pleasurable but immanent in us.
This immanent civic religion, Smith argues, is gradually replacing the more biblical form of civil religion that stamped American history down to the Protestant-Catholic-Jew 1950s.
That view is particularly pronounced among charismatic and Pentecostal Christians, a subset of evangelicalism that puts special emphasis on prophecies, believing that God is omnipotent, immanent and extremely active.
Their wound-like indentations and charming facial features, such as thin or parted lips, register compassion and awe, even as they embody the immanent threat of brutal state violence.
The real problem is that any one of the Immanent Powers in play might achieve apotheosis, transforming into a god — and in the process destroying the land that created it.
VIJA CELMINS: TO FIX THE IMAGE IN MEMORY More than 225 of Ms. Celmins's luxuriously detailed paintings and drawings of waves, stars and other monochromatic vistas of the immanent divine. Dec.
Three spotted eagle rays, as exquisitely patterned as ocelots, glide side by side toward an immanent blackness, as indifferent to Vizl, it seems, as the limestone wall is to the climber.
The figure is derived from Giotto's "The Dream of Joachim," in which the sainted father of the Virgin has a vision of an angel announcing the immanent pregnancy of his wife, Anne.
In looking back from this immanent afterlife on my earlier terrors, and how they have been slowly buried over time, I see now that they were overly fixated on my own biological death.
That's interesting in itself, and it's cool that the pieces look like they're sagging, but it's not clear to me why the illusion of instability and immanent collapse is important to the work.
This should not be taken as a form of spiritualist consolation, however, but rather as an invitation to face up to the ways in which our immanent lives are actually never simply our own.
A cloud of these overlapping vertical marks, some long and jagged, some slightly curved, in an untitled off-white painting from 1970 offers a mystical vision of divinity immanent in all the world's separate beings.
Azoulay reads "archive fever" ­— the desire to trick the guardians of the archive, the archons — as immanent to the logic of the archive rather than externally imposed, and as that which makes archives inherently public. Pad.
That white speck and the immense, veiny network of energy streams surrounding it offer a vision of the immanent — a new life — and the humbling reminder that the fullness, complexity, and unpredictable trajectory of any living thing begin with a mere cluster of cells.
This would be a bastard solidarity that combines the immanent politics of Spinoza and all its offshoots, which emerge by affirming the current situation differently to produce change, with the dialectics descended from Hegel and Marx, which begin by negating the current state of affairs so that contradiction leads to change.
Perhaps what is most impressive about the poems in The Laughter of the Sphinx is the way Palmer manages large, even cosmic themes without ever abandoning the intimacy of human scale — he speaks not through bardic pronouncements but with the music of lyric and song, of breath and its immanent pauses and quietness.
As we steadily march toward our own obsolescence by designing machines that are better than us at everything from surgery to driving Uber taxis, humans have had to take solace in the fact that, while the robo-apocalypse may be immanent, at least our robotic overlords would never be able to beat us at foosball. Welp.
Photos like Before the Law and The Summons (all works 2017), depict heavy wooden doors left ajar, open just enough to reveal half legible glimpses of what lies behind them: in the former, a strip of a grand portrait of a robed, ermined jurist; in the latter, just that sort of immanent "radiance" that tantalized Kafka's protagonist.
With more than 22019 percent of all state pension funds significantly underfunded and at least five states, including my native Connecticut, facing immanent bankruptcy due to grossly unfunded state employee and teacher pension systems, why would both beneficiaries and taxpayers, who will be forced to makeup those liabilities, want to politicize the management of the money?
Simply this: that divinity is fundamentally inside the world rather than outside it, that God or the gods or Being are ultimately part of nature rather than an external creator, and that meaning and morality and metaphysical experience are to be sought in a fuller communion with the immanent world rather than a leap toward the transcendent.
I love our northern snow, and I especially love the brief duration of the soonest, whitest accumulations, when even the frailest branch amasses a matching white branch and the eye is briefly granted, gratis, an immanent element that is wonderful and, on this particular night, appeared to me as nothing less than a sign from a further and better dimension of being.
Until then, those of us who still believe in a divine that made the universe rather than just pervading it — and who have a certain fear of what more immanent spirits have to offer us — should be able to recognize the outlines of a possible successor to our world-picture, while taking comfort that it is not yet fully formed.
To get a fully revived paganism in contemporary America, that's what would have to happen again — the philosophers of pantheism and civil religion would need to build a religious bridge to the New Agers and neo-pagans, and together they would need to create a more fully realized cult of the immanent divine, an actual way to worship, not just to appreciate, the pantheistic order they discern.
And while our democratic system has certainly led to many progressive advances for the rights of minority groups over the past two centuries, these advances, as Hannah-Jones argues in her essay, have almost always come as a result of political and social struggles in which African-Americans have generally taken the lead, not as a working-out of the immanent logic of the Constitution.
Rather the diversity of living things and particularity of events will demand the concrete methods of immanent evaluation (ethics) and immanent experimentation (creativity). These twin concepts will become the basis of a lived Deleuzian ethic.
Among the most important of his essays was The Trinity, in which he argues that "the economic Trinity is the immanent Trinity, and the immanent Trinity is the economic Trinity". That is to say, God communicates Himself to humanity ("economic" Trinity) as He really is in the divine Life ("immanent" Trinity). Rahner was emphatic that the identity between "economic" Trinity and "immanent" Trinity does not lead to Modalism, because God could not communicate Himself to humanity as threefold () unless He were threefold in reality. Nonetheless, some theologians and Christian philosophers (e.g.
The common property of all categories is that they can be predicated of an entity. Categories in GFO are further divided in immanent universals, conceptual structures and symbolic structures. Immanent universals are so-called Aristotlian universals, in the sense that they are considered in re. This means, that these universals exist in all the entities which instantiate an immanent universal, independent of an observer.
God is both immanent and transcendent; necessarily present everywhere in space as the immanent cause and sustainer of creatures, and on the other hand, He transcends the limitations of actual and possible space, and cannot be circumscribed or measured or divided by any spatial relations.
Contemporary New Confucian theologians have resolved the ancient dispute between the theistic and nontheistic, immanent and transcendent interpretations of Tian, elaborating the concept of "immanent transcendence" ( nèizài chāoyuè), contrasting it with the "external transcendence" ( wàizài chāoyuè) of the God of Christianity. While the God of the Christians is outside the world that he creates, the God of the Confucians is immanent in the world to call for the transcendence of the given situation, thus promoting an ongoing transformation. The first theologian to discuss immanent transcendence was Xiong Shili. According to him, noumenon ( tǐ) and phenomenon ( yòng) are not separate, but the noumenon is right within the phenomenon.
"The Immanent Internet." Pp. 54-80 in Netting Citizens, edited by Johnston McKay. Edinburgh: St. Andrew Press.
"Connected Lives: The Project" Pp. 157-211 in Networked Neighbourhoods: The Online Community in Context, edited by Patrick Purcell. Guildford, UK: Springer, 2006. the "immanent Internet" (both with Bernie Hogan),Barry Wellman and Bernie Hogan (2004). "The Immanent Internet." Pp. 54-80 in Netting Citizens: Exploring Citizenship in a Digital Age, edited by Johnston McKay.
Since the root of reality is this immanent existence in concrete experience, Croce places aesthetics at the foundation of his philosophy.
Taylor, Bron. "Reconsidering Civil Religion, The Politics of Spirituality: Civil Earth Religion Versus Religious Nationalism", The Immanent Frame, 30 July 2010.
In order to circumstantiate the architecture of the Venice framework, it is necessary to explain some of the major preconditions immanent to it.
For Makransky, the controversy reflects a fundamental tension between immanent and transcendent aspects of Buddhism, which is also reflected in debate over the Three Turnings of the Wheel of Dharma, or gradual vs. sudden enlightenment (as at Samye). In his view, all these controversies stem from a fundamental difficulty in reconciling the transcendent nature of Buddhahood with the immanent nature of bodhicitta.
Immanent evaluation is a philosophical concept used by Gilles Deleuze in his essay "Qu'est-ce qu'un dispositif ?" (1989), where it is seen as the opposite of transcendent judgment. Deleuze writes about Michel Foucault: "Foucault ... makes allusion to 'aesthetic' criteria, which are understood as criteria for life and replace on each occasion the claims of transcendental judgement [jugement transcendant] with an immanent evaluation [évaluation immanente]".Gilles Deleuze. 1992.
Creation is a continuous process of Divine vitality. All physical and spiritual Creations only continue to exist due to the immanent Divine Ohr ("Light"), from God's Will to create, that they constantly receive. This immanent flow forms the spark of holiness in any Created form. This teaches that the true essence of anything is only its Divine spark within, that gives it continual existence.
The purpose of immanent critique is the detection of societal contradictions which suggest possibilities for emancipatory social change. It considers ideas’ role in shaping society, with focus on future emancipatory change. An immanent critique of a value is a discussion of the principles (overt or implicit) the value proposes. It highlights the gaps between what something stands for and what is being done in actual terms.
The Immanent Frame is a digital forum that publishes interdisciplinary perspectives on secularism, religion, and the public sphere. It was formed in conjunction with projects on religion and the public sphere at the Social Science Research Council (SSRC). Initially conceived as an experimental blog that invited multiple contributions from a number of leading scholars in the humanities and social sciences, The Immanent Frame was launched in October 2007 by an SSRC team led by program director Jonathan VanAntwerpen, who served for several years as editor-in-chief. Among other topics, The Immanent Frame launched with an extensive discussion of Charles Taylor's A Secular Age (Harvard University Press, 2007).
Dooyeweerd made both immanent and transcendental critiques of Western philosophy, following the traditions of Continental philosophy. In his immanent critique, he sought to understand each philosophic thinker's work or each tradition from the inside, and uncover, in its own terms, its basic presuppositions, to reveal deep problems. By such immanent critique of philosophic thinkers from the pre-Socratic Greeks onwards through to the middle of the twentieth century (including mediaeval period, into the modern periods), Dooyeweerd claimed to have demonstrated that theoretical thinking has always been based on presuppositions of a religious nature, which he called ground motives. A ground motive is a spiritual driving force that impels each thinker to interpret reality under its influence.
Tantra sees the Divine as both immanent and transcendent. The Divine can be found in the concrete world. Practices are aimed at transforming the passions, instead of transcending them.
A life is subjectless, neutral, and preceding all individuation and stratification, is present in all things, and thus always immanent to itself. "A life is everywhere ...: an immanent life carrying with it the events and singularities that are merely actualized in subjects and objects."Deleuze, Pure Immanence, p.29 An ethics of immanence will disavow its reference to judgments of good and evil, right and wrong, as according to a transcendent model, rule or law.
Sikhi advocates a Panentheistic tone when it enunciates the belief that God is both, transcendent and immanent, or "Nirgun" and "Sargun" (as stated in the Sikh terminology), at the same time. God created the Universe and permeates both within and without. Transcendence and Immanence are two aspects of the same single Supreme Reality. The Reality is immanent in His entire creation, but the creation as a whole fails to realise the immanency fully.
Its charismatic adaptions of the profound thought of Hasidic philosophy, entered Yiddish literature, where the ideas of gilgul and dybuk, and the direct immanent Presence of God, affected secular Jewish culture.
We live in an immanent frame. That is the consequence of the story Taylor has told, in disenchantment and the creation of the buffered self and the inner self, the invention of privacy and intimacy, the disciplined self, individualism. Then Reform, the breakup of the cosmic order and higher time in secular, making the best of clock time as a limited resource. The immanent frame can be open, allowing for the possibility of the transcendent, or closed.
Each of the Sephirot comprises both an encompassing light vested in its immanent vessel. Each World similarly incorporates its own relative level of Divine transcendence, illuminating its own level of Divine immanence.
Indefinite Monism is a philosophical conception of reality that asserts that only Awareness is real and that the wholeness of Reality can be conceptually thought of in terms of immanent and transcendent aspects. The immanent aspect is denominated simply as Awareness, while the transcendent aspect is referred to as Omnific Awareness. Awareness in this system is not equivalent to consciousness. Rather, Awareness is the venue for consciousness, and the transcendent aspect of Reality, Omnific Awareness, is what consciousness is of.
Tiantai's metaphysics is an immanent holism, which sees every phenomenon, moment or event as conditioned and manifested by the whole of reality. Every instant of experience is a reflection of every other, and hence, suffering and nirvana, good and bad, Buddhahood and evildoing, are all "inherently entailed" within each other.Ziporyn, Brook, "Tiantai Buddhism", The Stanford Encyclopedia of Philosophy (Winter 2014 Edition), Edward N. Zalta (ed.), URL = . Each moment of consciousness is simply the Absolute itself, infinitely immanent and self reflecting.
See Pickstock's interview with Jeffrey Tucker, "More than Immanent: An Interview with Catherine Pickstock." Sascred Music. 134.4 (Winter 2007): 65. She was educated at Channing School, an all-girls independent school in Highgate, London, England.
"Goddess Religion, Postmodern Jewish Feminism, and the Complexity of Alternative Religious Identities", ‌Nova Religion, Vol. 1, No. 2, pp. 198–215 Postmodern interpretations of Wicca tend to be context driven, egalitarian, immanent and experiential.Werner, Michael.
52; Oram (2013); Sellar (2004); Carpenter (2003) ch. 10; Sellar (2000) p. 204. Eóghan, however, was not only a Norwegian dependant in the Isles, but an immanent Scottish magnate on the mainland.Oram (2013); Sellar (2004).
Immanent critique is a method of discussing culture which aims to locate contradictions in society's rules and systems. This method is used in the study of cultural forms in philosophy and the social sciences and humanities. It may be contrasted with "transcendental" Kantian critical philosophy. Immanent critique further aims to contextualize not only the object of its investigation, but also the ideological basis of that object: both the object and the category to which it belongs are shown to be products of a historical process.
She is a long-time contributor to The Immanent Frame digital forum on Secularism, religion, and the public sphere and a founding member of the Program in Middle East and North African Studies at Northwestern University.
R. Laird Harris writes of the physical science aspect of this: > The expression, "God of the Gaps," contains a real truth. It is erroneous if > it is taken to mean that God is not immanent in natural law but is only to > be observed in mysteries unexplained by law. No significant Christian group > has believed this view. It is true, however, if it be taken to emphasize > that God is not only immanent in natural law but also is active in the > numerous phenomena associated with the supernatural and the spiritual.
Another point of discussion is whether the Goddess is immanent, or transcendent, or both, or something else. Starhawk speaks of the Goddess as immanent (infusing all of nature) but sometimes also simultaneously transcendent (existing independently of the material world). Many Goddess authors agree and also describe Goddess as, at one and the same time, immanently pantheistic and panentheistic. The former means that Goddess flows into and through each individual aspect of nature—each tree, blade of grass, human, animal, planet; the latter means that all exist within the Goddess.
Foley, John Miles. Immanent Art: From Structure to Meaning in Traditional Oral Epic. Bloomington: IUP, 1991. 30, 31, 202n22, 207 n36, 211n43 Higher levels of formulaic composition were defined over the years, such as "ring composition",Foley, John Miles.
The potential for political action nonetheless remains, but requires strategies of "immanent critique" that counter-modulate the social field of emergence.Massumi, Politics of Affect, op. cit., 71, 106-107, 110"On Critique," Inflexions: A Journal for Research Creation, no.
Zhao, Yanxia. Chinese Religion: A Contextual Approach. 2010. p. 154 These ideas were later mirrored or carried on by the Taoist Jade Emperor and his celestial bureaucracy. Shangdi was probably more transcendental than immanent, only working through lesser gods.
Social scientist Jacy Reese Anthis argues that, while there is no immanent right for animals or humans to not be commodified, there are strong practical reasons to oppose any commodification of animals, not just that which is cruel or egregious.
Mou fails to recognize that Heidegger's Time represents the transcendental metaphysics that overcome the normal sense of time in phenomenal world. This failure limits Mou's understanding of Heidegger's philosophy only as the immanent metaphysics that stick to the attached (phenomenal) ontology.
Because the background is not entirely composed of the work itself, the composition is pulled into real space, becoming reality itself. This is in keeping with the theme of the artist’s work because they are taken from life, they are immanent.
Immanent critique has its roots in the dialectic of Georg Wilhelm Friedrich Hegel and the criticisms by Karl Marx. Today it is strongly associated with the critical theorists such as Theodor Adorno as well as literary theorists such as Fredric Jameson who, in his seminal work The Political Unconscious, explored the idea of an immanent analysis of texts to argue the primacy of political interpretation. Roy Bhaskar has advocated it as one of the key methodological elements of critical realism.Bhaskar, R. (2008) [1975], A Realist Theory of Science (Routledge 'With a new introduction' edition), Abingdon: Routledge.
Edward Conze had similar ideas about nirvana, citing sources which speak of an eternal and "invisible infinite consciousness, which shines everywhere" as point to the view that nirvana is a kind of Absolute. A similar view was defended by M. Falk, who held that the nirvanic element, as an "essence" or pure consciousness, is immanent within samsara. M. Falk argues that the early Buddhist view of nirvana is that it is an "abode" or "place" of prajña, which is gained by the enlightened. This nirvanic element, as an "essence" or pure consciousness, is immanent within samsara.
A psychon was a minimal unit of psychic activity proposed by Warren McCulloch and Walter Pitts in "A Logical Calculus of Ideas Immanent in Nervous Activity" in 1943.McCulloch, W. S. and W. H. Pitts (1943), 'A Logical Calculus of the Ideas Immanent in Nervous Activity', Bulletin of Mathematical Biophysics 7, 115-133. McCulloch was later to reflect that he intended to invent a kind of "least psychic event" with the following properties:McCulloch, W. S. (1961), "What Is a Number, that a Man May Know It, and a Man,that He May Know a Number?" General Semantics Bulletin 26/27, 7–18.
Postone thought that in writing the 'Grundrisse' Marx concludes that adequate critical theory must be completely immanent to its purpose. The criticism cannot be taken from a point of view external to its object, but must appear in the mode of presentation itself. Das Kapital is so structured, for Postone, with a surface level immanent to political economics discourse and a deeper layer that grounds this discourse, which makes it particularly difficult to interpret. Indeed, precisely because of the inherent nature of the format Marx uses, the object of the critique of Marx has often been taken as the standpoint of this criticism.
For instance, Rosa Parks broke the law by refusing to give up her seat on a bus, which was against the law but something many people consider moral nonetheless. In this phase people also stop believing in the idea of immanent justice.
Immanent Fire, White's sixth album, was released in November 2019 after being written over a period of two years. Major lyrical themes on the record include environmental collapse, capitalism and patriarchy. White co-produced the album with Anton Patzner, who also engineered and provided arrangements.
Pfleiderer says the errors of Reimarus were that he ignored historical and literary criticism, sources, date, origin, etc., of documents, and the narratives were said to be either purely divine or purely human. He had no conception of an immanent reason.Philosophy of Religion, Eng. trans.
The Global Significance of Concrete Humanity: Essays on the Confucian Discourse in Cultural China. India Munshiram Manoharlal Publishers, 2010. / 9788121512206 as characterised by "immanent transcendence" grounded in a devotion to "concrete humanity", focused on building moral community within concrete humanity.Madsen, Secular belief, religious belonging. 2013.
Peter Abelard, a french philosopher, theologian and preeminent logician, put forward the theory of conceptualism In metaphysics, conceptualism is a theory that explains universality of particulars as conceptualized frameworks situated within the thinking mind. Intermediate between nominalism and realism, the conceptualist view approaches the metaphysical concept of universals from a perspective that denies their presence in particulars outside the mind's perception of them. Conceptualism is anti-realist about abstract objects, just like immanent realism is (their difference being that immanent realism accepts there are mind-independent facts about whether universals are instantiated).Neil A. Manson, Robert W. Barnard (eds.), The Bloomsbury Companion to Metaphysics, Bloomsbury, 2014, p. 95.
Giordano Bruno, Baruch Spinoza and possibly Georg Wilhelm Friedrich Hegel espoused philosophies of immanence versus philosophies of transcendence such as Thomism or Aristotelian tradition. Kant's "transcendental" critique can be contrasted to Hegel's "immanent dialectics."For further information on Hegel's immanent dialectics, see J. T. Fraser, F. C. Haber, G. H. Müller (eds.), The Study of Time: Proceedings of the First Conference of the International Society for the Study of Time Oberwolfach (Black Forest) — West Germany, Springer Science & Business Media, 2012, p. 437. Gilles Deleuze qualified Spinoza as the "prince of philosophers" for his theory of immanence, which Spinoza resumed by "Deus sive Natura" ("God or Nature").
The quantum is, in Auxier's view, an overdetermined image modeled precisely and carefully to serve as the exact unit which is irreducibly present in the whole which is to be explained. Explanation thus moves from the analysis of a presupposed coordinate whole by means of a genetic specification of the order immanent in the quantum. Thus, all scientific knowledge proceeds by a kind of mereotopology, by the creation of s suitable space of explanation and a re-enactment of its primary characters according to the complex features immanent in the quantum.For more, see; Randall Auxier and Gary Herstein, The Quantum of Explanation: Whitehead's Radical Empiricism, 66-81.
"Can immanent naturalism present a defensible ethic? Can his morality defend against a warrior morality? Might not a Nietzsche-influenced immanent naturalist tend towards elitism rather than egalitarianism? Can Connolly authoritatively argue that no preferences transcend cultural formation of personal identity?" Bradley Macdonald has recently interviewed Connolly “In Confronting The Anthropocene and Contesting Neoliberalism” (New Political Science, 2015). The interview addresses his engagements with activism and ecology from the 1970s to today, reviews his relations to other theories of political economy, debates his critique of “sociocentrism” in the human sciences, and discusses why students of politics must become much more attuned to recent work in the earth sciences.
Taylor argues that both arguments are "spin" and "involve a step beyond available reasons into the realm of anticipatory confidence" (p. 551) or faith. There are several Closed World Structures that assume the immanent frame. One is the idea of the rational agent of modern epistemology.
There are numerous definitions of pantheism. Some consider it a theological and philosophical position concerning God. Pantheism is the view that everything is part of an all-encompassing, immanent God. All forms of reality may then be considered either modes of that Being, or identical with it.
Crystal Lingam illuminated by laser in Kadavul temple Kadavul is an ancient Tamil word for God, meaning “He who is both immanent and transcendent.” Kadavul Temple was established in 1973 by Sivaya Subramuniyaswami. It is one of two temples in Kauai Aadheenam. Other temple is Iraivan Temple.
This paradoxical dialectic relates in Kabbalistic terminology to descending immanent "Vessels", and successively higher transcendent "Lights" through the history of creation. In Jewish thought, deepening Talmudic and Rationalist enquiry broadens the physical application of Torah (vessels), while deepening Jewish mysticism draws down higher levels of illumination (light).
Sociologist Robert Bellah called A Secular Age "one of the most important books to be written in my lifetime."The Immanent Frame: Secularism of a new kind The Immanent Frame's discussion of Taylor's book included original contributions by Robert Bellah, Wendy Brown, Charles Taylor, and several others. The name of the digital forum itself alludes to a central concept in Taylor's book. Additional contributors to The Immanent Frame have included: Arjun Appadurai, Talal Asad, Rajeev Bhargava, Akeel Bilgrami, José Casanova, Craig Calhoun, Dipesh Chakrabarty, William E. Connolly, Veena Das, Hent de Vries, Wendy Doniger, Simon During, John Esposito, Nilüfer Göle, David Hollinger, Mark Juergensmeyer, Mark Lilla, Kathryn Lofton, Tanya Luhrmann, Saba Mahmood, Martin E. Marty, Tomoko Masuzawa, Russell T. McCutcheon, Birgit Meyer, John Milbank, John Lardas Modern, Tariq Modood, Jean-Claude Monod, Ebrahim Moosa, Samuel Moyn, Robert Orsi, Ann Pellegrini, Elizabeth Povinelli, Vijay Prashad, Robert D. Putnam, Olivier Roy, Joan Wallach Scott, Jonathan Z. Smith, Judith Stacey, Alfred Stepan, Winnifred Fallers Sullivan, Mark C. Taylor, Peter van der Veer, Michael Warner, Nicholas Wolterstorff, Molly Worthen, and many others.
In granting free will, God has somehow "constricted" his foreknowledge, to allow for Man's independent action; He thus has foreknowledge and yet free will exists. In the case of Tzimtzum, God has "constricted" his essence to allow for Man's independent existence; He is thus immanent and yet transcendent.
Theologian Jacquelyn Grant's scholarship "distinguishes between the remote and heavenly Christ worshipped in mainline white churches and the immanent and intimate Jesus whom black women recognize as their friend".Grant, J. (1989). White Women's Christ and Black Women's Jesus: Feminist Christology and Womanist Response. Atlanta, Ga.: Scholars Press.
Paul Gulian Cobben (born 5 June 1951 in Amersfoort) is a Dutch philosopher. His main contribution to philosophy is that he has given an immanent critique of G.W.F. Hegel's philosophy. His research specializes in Hegel's Phenomenology of Spirit (1807), Science of Logic (1812) and Philosophy of Right (1821).
One possibility is that it is outside space and time. A view sympathetic with this possibility holds that, precisely because some form is immanent in several physical objects, it must also transcend each of those physical objects; in this way, the forms are "transcendent" only insofar as they are "immanent" in many physical objects. In other words, immanence implies transcendence; they are not opposed to one another. (Nor, in this view, would there be a separate "world" or "realm" of forms that is distinct from the physical world, thus shirking much of the worry about where to locate a "universal realm".) However, naturalists assert that nothing is outside of space and time.
According to the Frankforts, "ancient Egyptians and Mesopotamians"—the Frankforts' area of expertise—"lived in a wholly mythopoeic world".Segal, p. 42 Each natural force, each concept, was a personal being from their viewpoint: "In Egypt and Mesopotamia the divine was comprehended as immanent: the gods were in nature."Frankfort, p.
Ernst Julius Wilhelm Schuppe (5 May 1836 – 29 March 1913) was a German positivistHans Vaihinger, The Philosophy of As If, Routledge, 2014, p. xli. philosopher, born in Brieg, Silesia. He advocated what he called 'immanent philosophy'.Walter Taylor Marvin, An Introduction to Systematic Philosophy, Columbia University Press, 1903, p. 403.
Thus there is some urgency to performing mitzvot in order to liberate the hidden sparks and perform a "tikkun olam" (literally, healing of the world). Until then, the world is presided over by the immanent aspect of God, often referred to as the Shekhinah or divine spirit, and in feminine terms.
Psychology and the other sciences always rely on the help of philosophy here, and particularly on logic and epistemology, otherwise only an immanent philosophy, i.e. metaphysical assumptions of an unsystematic nature, would form in the individual sciences.Wundt, System der Philosophie, 1897, p. 33. Wundt is decidedly against the segregation of philosophy.
Giordano Bruno Baruch Spinoza Ludwig van Beethoven Ralph Waldo Emerson Albert Einstein Pantheism is the belief that the universe (or nature as the totality of everything) is identical with divinity, or that everything composes an all- encompassing, immanent God. Pantheists do not believe in a distinct personal or anthropomorphic god.
The hymn continues to praise Barbelo as emanating from the superior realm and for the sake of the inferior realm in which we live, Barbelo resides in between our realm and the Invisible Parent. The rest of the hymn continues the trend of praising the Barbelo as perfect and immanent.
When Ibn Arabi says that everything is God, he thereby means the Universal Soul. This Universal Soul, or the Self-unfolding Being (al-wujūd-al-munbasiṭ), subsists by itself. This existence pervades the whole universe, both the substance and the accident, and accepts the form of everything. It is both immanent and transcendental.
A human being is thus composed of indefinitely many occasions of experience. The one exceptional actual entity is at once both temporal and atemporal: God. He is objectively immortal, as well as being immanent in the world. He is objectified in each temporal actual entity; but He is not an eternal object.
Gerald O'Collins, Edward G. Farrugia. A Concise Dictionary of Theology (Paulist Press 2000) p. 186/260. The central idea of the Palamite theology is a distinction between the divine essence and the divine energiesFred Sanders, The Image of the Immanent Trinity (Peter Lang 2005), p. 33. that is not a merely conceptual distinction.
They > belong to us; the giants, the heroes of our race. As the achievement of > genius belongs not to itself only but also to the society that brought it > forth;...the supernal accomplishment of the mystics is ours also. ..our > guarantee of the end to which immanent love, the hidden steersman. ..is > moving.
The plane of immanence is metaphysically consistent with Spinoza’s single substance (God or Nature) in the sense that immanence is not immanent to substance but rather that immanence is substance, that is, immanent to itself. Pure immanence therefore will have consequences not only for the validity of a philosophical reliance on transcendence, but simultaneously for dualism and idealism. Mind may no longer be conceived as a self-contained field, substantially differentiated from body (dualism), nor as the primary condition of unilateral subjective mediation of external objects or events (idealism). Thus all real distinctions (mind and body, God and matter, interiority and exteriority, etc.) are collapsed or flattened into an even consistency or plane, namely immanence itself, that is, immanence without opposition.
In the Gathas, Ahura Mazda is noted as working through emanations known as the Amesha Spenta and with the help of "other ahuras", of which Sraosha is the only one explicitly named of the latter category. Scholars and theologians have long debated on the nature of Zoroastrianism, with dualism, monotheism, and polytheism being the main terms applied to the religion. Some scholars assert that Zoroastrianism's concept of divinity covers both being and mind as immanent entities, describing Zoroastrianism as having a belief in an immanent self-creating universe with consciousness as its special attribute, thereby putting Zoroastrianism in the pantheistic fold sharing its origin with Indian Brahmanism.François Lenormant and E. Chevallier The Student's Manual of Oriental History: Medes and Persians, Phœnicians, and Arabians, p.
The body of Nikolai Pavlovich Schmidt on display after his death Nikolai Pavlovich Schmidt (1883 – 1907) was a Russian revolutionary aligned with the Bolsheviks. He was arrested in October 1905 during the 1905 Revolution. He apparently committed suicide in suspicious circumstances whilst in prison expecting immanent release. Schmidt was the nephew of Savva Morozov.
The property of being red would exist even if all red things were to be destroyed, because it has been instantiated. This broadens the range of properties which exist if the principle is true. Those who endorse the principle of instantiation are known as in re (in thing or in reality) realists or 'immanent realists'.
Most specifically creatures, i.e. created beings, cannot become God in His transcendent essence, or ousia, hyper-being (see apophaticism). Such a concept would be the henosis, or absorption and fusion into God of Greek pagan philosophy. However, every being and reality itself is considered as composed of the immanent energy, or energeia, of God.
See especially fragments Nos. 1, 43, 44. Also in Aesthetics, Clement Greenberg, in his classic essay "Modernist Painting", uses Kantian criticism, what Greenberg refers to as "immanent criticism", to justify the aims of Abstract painting, a movement Greenberg saw as aware of the key limitiaton—flatness—that makes up the medium of painting.Greenberg, Clement.
All Vaishnava schools are panentheistic and view the universe as part of Krishna or Narayana, but see a plurality of souls and substances within Brahman. Monistic theism, which includes the concept of a personal god as a universal, omnipotent Supreme Being who is both immanent and transcendent, is prevalent within many other schools of Hinduism as well.
Social Credit is concerned with the incarnation of Christian principles in our organic affairs. Specifically, it is concerned with the principles of association and how to maximize the increments of association which redound to satisfaction of the individual in society – while minimizing any decrements of association. The goal of Social Credit is to maximize immanent sovereignty.
Adrian Beard. Texts and Contexts: Introducing Literature and Language Study, Routledge: London, 2001. p20 From the sixth stanza onwards, Hardy’s lexis suggests that the ‘convergence’ of the two forces was predestined, an unavoidable event premeditated by some hidden, uncontrollable force which is indicated in phrases like “The Immanent Will” (VI, 18) and “the Spinner of Years” (XI, 31).
Living in the immanent frame, "The whole culture experiences cross pressures, between the draw of the narratives of closed immanence on one side, and the sense of their inadequacy on the other." (p. 595) Materialists respond to the aesthetic experience of poetry. Theists agree with the Modern Moral Order and its agenda of universal human rights and welfare.
The main SSRC digital forum, Items, renews and reimagines the Council’s former newsletter as a space for engagement with the work of the Council and of the social sciences. Since 2001, the SSRC has also launched a series of program-based digital forums, Items, including African Futures, The Immanent Frame, Kujenga Amani, and the Democracy Papers.
God is named and known only through his Own immanent nature. The only name which can be said to truly fit God's transcendent state is SatNam ( Sat Sanskrit, Truth), the changeless and timeless Reality. God is transcendent and all-pervasive at the same time. Transcendence and immanence are two aspects of the same single Supreme Reality.
The Reality is immanent in the entire creation, but the creation as a whole fails to contain God fully. As says Guru Tegh Bahadur, Nanak IX, "He has himself spread out His/Her Own “maya” (worldly illusion) which He oversees; many different forms He assumes in many colours, yet He stays independent of all" (GG, 537).
Chan, cited in or a demonstration of nature. The Tao also is something that individuals can find immanent in themselves. The active expression of Tao is called Te (also spelled—and pronounced—De, or even Teh; often translated with Virtue or Power; ), in a sense that Te results from an individual living and cultivating the Tao.
Isis, a mother goddess and a patroness of kingship, holds Pharaoh Seti I in her lap. Most Egyptian deities represent natural or social phenomena. The gods were generally said to be immanent in these phenomena—to be present within nature. The types of phenomena they represented include physical places and objects as well as abstract concepts and forces.
Hasidic Judaism in the 18th century internalised the esoteric, transcendent emanations of Kabbalah into immanent, psychological perception and correspondence.Overview of Chassidut from inner.org The term in Hasidic philosophy for the divine source is Atzmus ("essence"). While the Ein Sof of Kabbalah can only be infinite, Atzmus, rooted higher in the Godhead, is beyond finite/infinite duality.
The word salads in the titles of cuts such as "Immanent Cloud," "Security Broker," or "Plastic Ocean" cause the meaning of symbols to be changed, much like how marketers alter the meaning of some objects to create what Ferraro described as strange and "contradictory" products.Grunenberg, Robert. "James Ferraro and Mall Aesthetics". SSense. Retrieved January 23, 2017.
Further knowledge must be sought in a direct experience of God or His indestructible energies through theoria (vision of God).Lossky, Vladimir (1976). p. 81. According to Aristotle Papanikolaou, in Eastern Christianity, God is immanent in his hypostasis or existences.Papanikolaou, Aristotle (2006), Being With God: Trinity, Apophaticism, and Divine–Human Communion (1st Edition), Notre Dame, Indiana:University of Notre Dame Press, p.
The first traditional view that Fretheim seeks to undermine, or perhaps more accurately to bring balance to, is the idea of divine transcendence. He argues that both the monarchical and organismic views are present in scripture, but that the organismic, immanent image is dominant. This “relationship of reciprocity” (p. 35) between God and the world is the foundation for all of Fretheim's conclusions.
In philosophical contexts, der Geist on its own could refer to this concept, as in Christian Thomasius, Versuch vom Wesen des Geistes (1709). Rudolf EislerWörterbuch der philosophischen Begriffe (1904), 406ff., 1760f. Belief in a Weltgeist as animating principle immanent to the universe became dominant in German thought due to the influence of Goethe, in the later part of the 18th century.
The massive influx of African slaves to Trinidad and Tobago shores that happened in 19th century respectively was important in shaping the cultural space of Trinidad and Tobago. Afro-Trinidadian culture is immanent within and encapsulates all other cultures. Afro-Trinidadian culture is decisive in steelpan culture, Carnival culture, and calypso culture and also helped in many ways to shape.
White Yajurveda 32.3 He is causeless, eternal and unchangeable — and is yet the material and the efficient cause of the universe and sentient beings. He is both immanent (like whiteness in milk) and transcendent (like a watch-maker independent of a watch). He is the subject of worship. He is the basis of morality and giver of the fruits of one's Karma.
Rtambhara: God's greatest gift to man is full cosmic consciousness or perception which when received removes all the bonds of maya. This full cosmic consciousness is Rtambhara Prajna; and Gayatri in her cosmic form is Rtambhara and this realization is self-realisation or Mukti. 13\. Savitri: The primordial shakti has two flows, one immanent and transcendental. I.e., spiritual; and the other manifest, i.e.
An example of an immanent universal could be APPLE. The universal APPLE exists in all apples, independent of perception by an agent. Conceptual structures are mental representations of entities or universals, and they exist in an agent's mind. For example, the individual representation of the (linguistic) term "apple" inside an agent's mind (determined by the agent's experience, knowledge and belief, etc.).
The core Adi-Dharma doctrinal beliefs differing from Brahmanical Hinduism include: #There is only One "Supreme Spirit", Author and Preserver of Existence. (... Beyond description, immanent, transcendent, eternal, formless, infinite, powerful, radiant, loving, light in the darkness, ruling principle of existence .... Polytheism is denounced. Idolatry i.e. worship of images is opposed.) #There is no salvation and no way to achieve it.
As well as Judaism providing an immanent relationship with God (personal theism), in Kabbalah the spiritual and physical creation is a paradoxical manifestation of the immanent aspects of God's Being (panentheism), related to the Shekhinah (Divine feminine). Jewish observance unites the sephirot (Divine attributes) on high, restoring harmony to creation. In Lurianic Kabbalah, the meaning of life is the messianic rectification of the shattered sparks of God's persona, exiled in physical existence (the Kelipot shells), through the actions of Jewish observance.Kabbalah: A Very Short Introduction, Joseph Dan, Oxford University Press, chapter "Early modern era: Safed spirituality" Through this, in Hasidic Judaism the ultimate essential "desire" of God is the revelation of the Omnipresent Divine essence through materiality, achieved by a man from within his limited physical realm when the body will give life to the soul.
Stephens has been named a Top Young Historian by the History News Network (HNN). He has written for The New York Times, The Washington Post, The Christian Century, the Independent, Salon, the Conversation, the Immanent Frame, Religion Dispatches, and the Atlantic. In 2011-2012 he was a Fulbright Roving Scholar in Norway. In 2013, he was named a Distinguished Lecturer by the Organization of American Historians.
According to R.A. Baker, in Clement's writings the term theoria develops further from a mere intellectual "seeing" toward a spiritual form of contemplation. Clement's apophatic theology or philosophy is closely related to this kind of theoria and the "mystic vision of the soul." For Clement, God is transcendent and immanent. According to Baker, Clement's apophaticism is mainly driven not by Biblical texts, but by the Platonic tradition.
The Theory of Oral Composition: History and Methodology. Indiana University Press, Bloomington and Indianapolis, 1988. Immanent Art (1991); Traditional Oral Epic: The Odyssey, Beowulf and the Serbo-Croatian Return-Song (1993); The Singer of Tales in Performance (1995); Teaching Oral Traditions (1998); How to Read an Oral Poem (2002). His Pathways Project (2005–2012) draws parallels between the media dynamics of oral traditions and the Internet.
Immanent Art Bloomington: IUP, 1991. 15, 18, 20-21, 34, 45, 63-64, 64n6, 64-68,, 74n23, 75, 76, 77n28, 78, 80, 82, 82n38, 83, 87-91, 92, 93, 94, 102, 103, 104n18, 105, 109, 110n32 and areas outside of military epic would come under investigation: women's song,Weigle, Marta. "Women's Expressive Forms" in Foley, John Miles, ed. "Teaching Oral Traditions" NY:MLA 1998. pp.
As Manning and Massumi understand it, the practice of research-creation is necessarily collective and relational,Brian Massumi, "Collective Expression: A Radical Pragmatics," Inflexions: A Journal for Research-Creation, "Radical Pedagogies" special issue, no. 8 (Spring 2015), pp. 59-88; revised and reprinted in Massumi, The Principle of Unrest, chapter 3, pp. 111-144. and thus carries a "proto-political" force of immanent critique.
Van Den Berg, Axel (2018) [1988]. The Immanent Utopia: From Marxism on the State to the State of Marxism. Transaction Publishers. p. 71. . One of the most influential modern visions of a transitional state representing proletarian interests was based on the Paris Commune in which the workers and working poor took control of the city of Paris in 1871 in reaction to the Franco-Prussian War.
Cole's approach is to treat educational phenomena as a form of material analysis. In so doing, he applies concepts derived from the work of Gilles Deleuze and Félix Guattari to the in-depth study of educational processes that simultaneously works on the micro and macro levels. He has recently been using 'immanent materialism' in this context and been developing a new approach to educational methodology since 1996.
A commonly heldsee for example Aryeh Kaplan, "Paradoxes" (in "The Aryeh Kaplan Reader", Artscroll 1983. ) understanding in Kabbalah is that the concept of tzimtzum contains a built-in paradox, requiring that God be simultaneously transcendent and immanent. On the one hand, if the "Infinite" did not restrict itself, then nothing could exist—everything would be overwhelmed by God's totality. Existence thus requires God's transcendence, as above.
Aristotle, by Francesco Hayez Moderate realism (also called immanent realism) is a position in the debate on the metaphysics of universals which holds that there is no realm in which universals exist (in opposition to Platonic realism who asserts the existence of abstract objects), nor do they really exist within particulars as universals, but rather universals really exist within particulars as particularised, and multiplied.
Aristotle's immanent realism means his epistemology is based on the study of things that exist or happen in the world, and rises to knowledge of the universal, whereas for Plato epistemology begins with knowledge of universal Forms (or ideas) and descends to knowledge of particular imitations of these. Aristotle uses induction from examples alongside deduction, whereas Plato relies on deduction from a priori principles.
Schneider has served as an editor for two online publications: Waging Nonviolence, "a source for original news and analysis about struggles for justice and peace," and Killing the Buddha, "an online magazine of religion, culture, and politics." Additionally, he has been an editor-at-large for the Social Science Research Council's online forum The Immanent Frame and a contributing editor for Religion Dispatches and Yes! magazine.
The continual flow of an immanent lower light ("Mimalei Kol Olmin"), the light that "fills all worlds" is the creating force in each descending world that itself continually brings into being from nothing, everything in that level of existence. It is this light that undergoes the concealments and contractions as it descends downward to create the next level, and adapts itself to the capacity of each created being on each level. A transcendent higher light ("Sovev Kol Olmin"), the light that "surrounds all worlds" would be the manifestation on a particular level of a higher light above the capacity of that realm to contain. This is ultimately rooted in the infinite light ("Ohr Ein Sof") that preceded Creation, the Tzimtzum and the Sephirot, rather than the source of the immanent light in the "Kav" (first emanation of creation after the Tzimtzum), in the teachings of Isaac Luria.
In 1969, Jameson co-founded the Marxist Literary Group with a number of his graduate students at the University of California, San Diego. While the Orthodox Marxist view of ideology held that the cultural "superstructure" was completely determined by the economic "base", the Western Marxists critically analyzed culture as a historical and social phenomenon alongside economic production and distribution or political power relationships. They held that culture must be studied using the Hegelian concept of immanent critique: the theory that adequate description and criticism of a philosophical or cultural text must be carried out in the same terms that text itself employs, in order to develop its internal inconsistencies in a manner that allows intellectual advancement. Marx highlighted immanent critique in his early writings, derived from Hegel's development of a new form of dialectical thinking that would attempt, as Jameson comments, "to lift itself mightily up by its own bootstraps".
Deism is the belief that only one deity exists, who created the universe, but does not usually intervene in the resulting world. Deism was particularly popular among western intellectuals during the eighteenth and nineteenth centuries. Pantheism is the belief that the universe itself is God or that everything composes an all-encompassing, immanent deity. Panentheism is the belief that divinity pervades the universe, but that it also transcends the universe.
Egyptian deities typically had an associated cult, role and mythologies. Around 200 deities are prominent in the Pyramid texts and ancient temples of Egypt, many zoomorphic. Among these, were Min (fertility god), Neith (creator goddess), Anubis, Atum, Bes, Horus, Isis, Ra, Meretseger, Nut, Osiris, Shu, Sia and Thoth. Most Egyptian deities represented natural phenomenon, physical objects or social aspects of life, as hidden immanent forces within these phenomena.
Autonomous agency theory (AAT) is a viable system theory (VST) which models autonomous social complex adaptive systems. It can be used to model the relationship between an agency and its environment(s), and these may include other interactive agencies. The nature of that interaction is determined by both the agency's external and internal attributes and constraints. Internal attributes may include immanent dynamic "self" processes that drive agency change.
Luria and Cordovero, without regarding them as instruments, do not identify them with the essence of the deity. They argue that the "Absolute One" is immanent in all the sefirot and reveals himself through them, but does not dwell in them; the sefirot can never include the Infinite. Each sefirah has a well-known name, but the Holy One has no definite name (Pardes Rimmonim, pp. 21–23).
The medium is an important concept, and somewhat paradoxical, as it is both necessary and yet forgotten. Plato deals with a similar concept in the purity of experience. He tells us that speech is more immediate than writing, because the words emerge more directly from the speaker's mind. Immediacy also possesses characteristics of both of the homophonic heterographs 'immanent' and 'imminent', and what entails to both within ontology.
In the world of Midgard, humanity comes under attack from the Jötunn, a race imprisoned by the gods of Asgard after a prolonged war. In response to this attack, Asgard dispatches the twin deities Freyr and Freyja to aid humanity in defeating the giants. As the battles escalate, it becomes clear that the apocalypse Ragnarok is immanent. Despite their best efforts, Freyr and Freyja cannot stop the Jötunn's advance.
When word came of Metellus's immanent arrival, Sertorius marched inland with Pompey and Metellus in pursuit. At a town called Saguntum (probably not the city of Saguntum but a town with a similar name - see the discussion about its location in the Battle of Saguntum main article) Sertorius' own forces, fed up with Sertorius' guerrilla tactics, forced Sertorius into battle.Spann, Quintus Sertorius, p. 114; Plutarch, Life of Sertorius, 21.
For Cornelius Castoriadis (L'institution imaginaire de la société, 1975; The Imaginary Institution of Society, 1997) radical alterity/otherness () denotes the element of creativity in history: "For what is given in and through history is not the determined sequence of the determined but the emergence of radical otherness, immanent creation, non- trivial novelty."Cornelius Castoriadis, The Imaginary Institution of Society (trans. Kathleen Blamey), MIT Press, Cambridge, 1997, p. 184.
Brahman is the eternal, unchanging, infinite, immanent, and transcendent reality which is the Divine Ground of all matter, energy, time, space, being and everything beyond in this Universe. The nature of Brahman is described as transpersonal, personal and impersonal by different philosophical schools. The word "Brahman" is derived from the verb ((brh)) (Sanskrit: to grow), and connotes greatness and infinity. Brahman is talked of at two levels (apara and para).
" This Life is not biological life defined by objective and exterior properties, nor an abstract and empty philosophical concept, but the absolute phenomenological life, a radically immanent life which possesses in it the power of showing itself in itself without distance, a life which reveals permanently itself.Philippe Capelle (éd.), Phénoménologie et Christianisme chez Michel Henry, Editions du Cerf, 2004, p. 21 : "Puisqu'il est question de la vie, écartons ici une équivoque.
As such, Human beings are "free agents in a free world." A "free agent" is someone who has authority and ability to choose his/her actions and who may make mistakes. A "free world" is one which ordinarily operates as it is designed to operate and permits the consequential properties of failure and accident to be experienced by its inhabitants. God is thus conceived to be wholly transcendent and never immanent.
577–599 in the biological realm. Biosemiotics attempts to integrate the findings of biology and semiotics and proposes a paradigmatic shift in the scientific view of life, in which semiosis (sign process, including meaning and interpretation) is one of its immanent and intrinsic features. The term biosemiotic was first used by Friedrich S. Rothschild in 1962, but Thomas Sebeok and Thure von Uexküll have implemented the term and field.Kull, Kalevi 1999.
The Spartans proceeded to retreat to Panormus. Among the Spartan dead was Cnemus’ advisor, Timocrates, who, having been on board the first Spartan ship to be sunk, killed himself out of shame. Although both sides later claimed victory, the Spartans, concerned about immanent Athenian reinforcement, retreated to Corinth. Some scholars claim that Thucydides implies in his History of the Peloponnesian War that Cnemus made the decision to abort the Megarian plan.
They are additive rather than > substitutive, and immanent rather than transcendent: executed by functional > complexes of currents, switches, and loops, caught in scaling > reverberations, and fleeing through intercommunications, from the level of > the integrated planetary system to that of atomic assemblages. > Multiplicities captured by singularities interconnect as desiring-machines; > dissipating entropy by dissociating flows, and recycling their machinism as > self-assembling chronogenic circuitry.Nick Land, Fanged Noumena (2011, 442).
To secure every one of the part owners, a part of the best as well as the poorest land, was divided the land into strips. These strips were distributed in accordance with how much land each owned of the land that were to be parted. To get maximum justice in the distribution one could circulate the strips between the owners, called «årsskifte» (annual shift). Thus the system got immanent dynamics.
Potency is defined as those immanent orderings of possibility not yet eliminated by present actuality. Potency draws its form from those collections of possibility that exemplify constellations whose status relative to actuality is “might-be.” Auxier argues that possibility is immediately experienced by human beings, and that its form is inferred by means of contrast with the experience of the “egress” of possibility. Actuality is cognized only indirectly.
Throughout the growing season the Gan-da-yah guard the crops against disease and other pests. They sometimes visit the people in the form of birds: a robin for good news, an owl for a warning, a bat bringing news of an immanent life-and-death struggle. The Oh-do-was inhabit the shadowy places under the earth. In this underworld there are forests and animals, including a white buffalo.
The Almighty, Himself, is the one Ultimate, Transcendent Reality, Nirguna (Nir+Guna = without attributes), Ever-existent, Boundless, Formless, Immutable, All-by Himself, and Unknowable in His entirety. When it pleases God, them become Sarguna (Sanskrit Saguna = with attributes) and manifests Himself in creation. He becomes immanent in His created universe, which is His own emanation, an aspect of Himself. God remains distinct from his Creation, while being All- pervasive.
The term 'web of likenesses' is from Norman MacCaig's poem. See Norman MacCaig (1985), 'No End, No Beginning', Collected Poems, Chatto and Windus, p. 206. Emphasising the importance of the doctrine of creation, Page urges Christians to re-think the relationship between God, humanity and all the natural world. Thus, with God's immanent action with the world, both human and non-human can be gathered like a web of creation.
Bourgeois society loses sight of the role of human action in the creation of social meaning. It thinks value is immanent in things and regards persons as commodities. The writings of Antonio Gramsci are also extremely important in the development of a humanist understanding of Marxism. Insisting on Marx's debt to Hegel, Gramsci sees Marxism as a "philosophy of praxis" and an "absolute historicism" that transcends both traditional materialism and traditional idealism.
Since God in Islam is transcendental and sovereign but also immanent and omnipresent, the Sufi view holds that in reality, only God exists. Thus everything in creation is reflecting an attribute of God's names. Yet these forms are not God themselves.Karin Jironet The Image of Spiritual Liberty in the Western Sufi Movement Following Hazrat Inayat Khan Peeters Publishers 2002 page 32 The Sufi Saint Ibn Arabi stated: There is nothing but God.
Berkeley Construction Grammar (BCG: formerly also simply called Construction Grammar in upper case) focuses on the formal aspects of constructions and makes use of a unification-based framework for description of syntax, not unlike head-driven phrase structure grammar. Its proponents/developers include Charles Fillmore, Paul Kay, Laura Michaelis, and to a certain extent Ivan Sag. Immanent within BCG works like Fillmore and Kay 1995Fillmore, Charles J. and Paul Kay. 1995. A Construction Grammar Coursebook.
As the Zhou reign collapsed, traditional values were abandoned resulting in a period of moral decline. Confucius saw an opportunity to reinforce values of compassion and tradition into society. Disillusioned with the widespread vulgarisation of the rituals to access Tian, he began to preach an ethical interpretation of traditional Zhou religion. In his view, the power of Tian is immanent, and responds positively to the sincere heart driven by humaneness and rightness, decency and altruism.
Vivekananda propagated that the essence of Hinduism was best expressed in Adi Shankara's Advaita Vedanta philosophy. Nevertheless, following Ramakrishna, and in contrast to Advaita Vedanta, Vivekananda believed that the Absolute is both immanent and transcendent. According to Anil Sooklal, Vivekananda's neo-Advaita "reconciles Dvaita or dualism and Advaita or non-dualism". Vivekananda summarised the Vedanta as follows, giving it a modern and Universalistic interpretation: Nationalism was a prominent theme in Vivekananda's thought.
Ishvara is a philosophical concept in Hinduism, meaning controller or the Supreme controller (i.e. God) in a monotheistic or the Supreme Being or as an Ishta- deva of monistic thought. Ishvara is a transcendent and immanent entity best described in the last chapter of the Shukla Yajur Veda Samhita, known as the Ishavasya Upanishad. It states "ishavasyam idam sarvam" which means whatever there is in this world is covered and filled with Ishvara.
"Intellectual Intuition and Chinese Philosophy (Zhi de Zhijue yu Zhongguo Zhexue)." Taipei(2000): 32. In the eyes of Mou Zongsan, since the immanent metaphysics merely focuses on the problem of the meaning of phenomenal beings, it fails to deal with Kant's transcendental concepts of freedom, immortality, and God. Mou also thinks Heidegger's philosophy is too heroic and romantic and thereby fails to maintain an inherent calmness to approach to “true mind.”• Chen, Yingnian.
It is composed of two elements – the figure ek (1) and logo or symbol 'onkar'. The term 'ekonkar' in full form was meant to describe transcendent formless god as creator, sustainer and dissoluter. The symbol 'onkar' gives mystical interpretation of immanent spirit of god and his becoming aspect which created the universe. It is a well-known fact that this universe was created through a primordial sound (kavao), known as first wisdom of god.
Western scholarship generally accepted this understanding. In the decades following the Second World War, however, many Chinese intellectuals and academic scholars in the West, among whom Tu Weiming, reversed this assessment. Confucianism, for this new generation of scholars, became a "true religion" that offered "immanent transcendence". pp. 2–3. According to Herbert Fingarette's conceptualisation of Confucianism as a religion which proposes "the secular as sacred", Confucianism transcends the dichotomy between religion and humanism.
The Druze conception of the deity is declared by them to be one of strict and uncompromising unity. The main Druze doctrine states that God is both transcendent and immanent, in which he is above all attributes, but at the same time, he is present. In their desire to maintain a rigid confession of unity, they stripped from God all attributes (tanzīh). In God, there are no attributes distinct from his essence.
Samogitian Sanctuary, a reconstruction of a medieval pagan observatory in Šventoji, Lithuania used by the modern Romuvans A key part of most Pagan worldviews is the holistic concept of a universe that is interconnected. This is connected with a belief in either pantheism or panentheism. In both beliefs, divinity and the material or spiritual universe are one. For pagans, pantheism means that "divinity is inseparable from nature and that deity is immanent in nature".
The troupes crisscross Mewar performing more than 600 day-long village ceremonies in all. In total, Gavari troupes in total can play to over a quarter of a million people annually. During the 40-day Gavari season, all players practice strict austerities to maintain reverent contact with the living earth and the immanent spirit. They avoid not only sex, alcohol and meat, but also shoes, beds, bathing, and eating greens (which might harm insect life).
In the 1972 "Preface to the Second Edition", Balthasar takes a cue from Revelation See occurrences on Google Books. (Vulgate: agni qui occisus est ab origine mundi, NIV: "the Lamb who was slain from the creation of the world") to explore the idea that, from the "immanent Trinity" up to the "economic" One, "God is love" consists in an "eternal super-kenosis".Balthasar, Hans Urs von (2000). Preface to the Second Edition.
Medieval Jewish philosophers like Maimonides, articulate a transcendent negative theology where it is only possible to describe God in terms of what He is not. Here Divine Unity means that God's singularity is unique and bears no relation to any concept one can conceive. Kabbalah, influenced by the philosophical argument, but seeking the Biblical God who is also immanent, gives a different, more radical solution. It distinguishes between God in Himself and in His emanations.
The Infinite Divine, the Ein Sof ("Limitless") is beyond all understanding, description or manifestation. Only through the 10 Sephirot Divine attributes is God revealed to Creation, and the sustaining lifeforce that continuously recreates existence is channeled. The final sephirah Malchut (Kingship) becomes the feminine Shechina (Divine presence), the immanent indwelling Divinity in Creation. In manifestation God is anthropomorphically described as both male and female, where male denotes outward giving and female denotes inward nurturing.
Divine transcendence and immanence are traditional notions in Jewish thought. The Panentheism of the Baal Shem Tov gave new emphasis on the theology and perception of the immanent Divine in all things. This carried earlier Kabbalistic notions, that saw Nature as a manifestation of God, to their theological conclusions. (The Kabbalists explain that one of the Hebrew names of God "Elo-h-im", representing Divine immanence, is numerically equivalent in Gematria with "HaTeva" meaning "Nature").
The Purusha Sukta gives a description of the spiritual unity of the universe. It presents the nature of Purusha, or the cosmic being, as both immanent in the manifested world and yet transcendent to it.The Purusha sukta in Daily Invocations by Swami Krishnananda From this being, the Sukta holds, the original creative will (identified with Viswakarma, Hiranyagarbha or Prajapati) proceeds which causes the projection of the universe in space and time.Krishnananda, Swami.
Ishvara, in Vishishtadvaita Vedanta sub-school of Hinduism, is a composite concept of dualism and non-dualism, or "non-dualism with differentiation".McCasland et al. (1969), Religions of the world, Random House, , page 471 Ishvara, Vishishtadvaitin scholars such as the 11th century Ramanuja state, is the supreme creator and synonymous with Brahman. Equated with Vishnu in Vishishtadvaita or one of his avatar, he is both the material and efficient cause, transcendent and immanent.
Foley, John Miles. The Theory of Oral Composition: History and Methodology. Bloomington: IUP, 1988. 55, 64, 66, 72, 74, 77, 80, 97, 105, 110-111, 129n20,; artistic cp to mechanistic, 21, 25, 38, 58, 63-64, 65, 104, 118-119n20, 120-121n16, 124n31, 125n53, oral aesthetic cp to literate aestetics, 35, 58, 110-11, 121n26.Foley, John Miles. Immanent Art: From Structure to Meaning in Traditional Oral Epic. Bloomington: IUP, 1991. 245 specific to oral traditions.
Fretheim defends his thesis by claiming that "metaphors matter" and appealing to biblical images of an immanent deity. For him, the most significant metaphors for God in the Old Testament are anthropomorphic. If man is created in the image of God, he argues, then we have "permission to reverse the process and, by looking at the human, learn what God is like" (p. 11). The human metaphor is presented as the dominant expression of God's nature and character.
Though there is a primordial Buddha (or, in Vajrayana, the Adi-Buddha, a representation of immanent enlightenment in nature), its representation as a creator is a symbol of the presence of a universal cyclical creation and dissolution of the cosmos and not of an actual personal being. An intelligent, metaphysical underlying basis, however, is not ruled out by Buddhism, although Buddhists are generally very careful to distinguish this idea from that of an independent creator God.
Perur is sacred not only because it is one of the 'sivasthalams' of Kongunadu, but also because the Divine grace of Lord Siva is so immanent and perceptible that when Sundaramoorthy Nayanar, one of the four preceptors of Saivism, went to chidambaram to worship Lord Nataraja, he found there but the deity of Perur. He stays in this Thillaikkoil hymn. Hence it is no wonder that our St.Santhalinga Swamigal was also attracted by this holy city.
Regardless of whether it is goose or swan, the word in the title is symbolism for something that migrates, is transcendent.Lindsay Jones (2005), Encyclopedia of religion, Volume 13, Macmillan Reference, , page 8894, Quote: "In Hindu iconography the swan personifies Brahman-Atman, the transcendent yet immanent ground of being, the Self."Denise Cush (2007), Encyclopedia of Hinduism, Routledge, , page 697 The text title likely refers to it being a treatise for individual soul, seeking the highest soul (Paramahamsa).
P. ix. Thus, it is She who becomes the time and space, the cosmos, it is She who becomes the five elements, and thus all animate life and inanimate forms. She is the primordial energy that holds all creation and destruction, all cycles of birth and death, all laws of cause and effect within Herself, and yet is greater than the sum total of all these. She is transcendent, but becomes immanent as the cosmos (Mula Prakriti).
It may be that some common sensorimotor knowledge is immanent in freeing actions or instantiations of beauty, but it seems likely that additional semantic binding principles are behind such concepts. So might it be necessary, after all, to place abstract semantics in an amodal meaning system? A remarkable observation has recently been offered that may be of the essence in this context: abstract terms show an over-proportionally strong tendency to be semantically linked to knowledge about emotions.
This is seen as a "non-dual, self-originated Wisdom (jnana), an effortless fount of good qualities."Wayman, Alex; Yoga of the Guhyasamajatantra: The arcane lore of forty verses : a Buddhist Tantra commentary, 1977, page 56. In Buddhist Tantra, there is no strict separation between the sacred (nirvana) and the profane (samsara), and all beings are seen as containing an immanent seed of awakening or Buddhahood.Duckworth, Douglas; Tibetan Mahāyāna and Vajrayāna in "A companion to Buddhist philosophy", page 100.
It was in this period that religious focus shifted to the Earth ( Dì), regarded as representative of Heaven's (celestial pole's) power. In the Han period, the philosophical concern was especially the crucial role of the human being on earth, completing the cosmological trinity of Heaven-Earth-humanity ( Tiāndìrén). Han philosophers conceived the immanent virtue of Tian as working through earth and humanity to complete the yǔzhòu ("space-time"). The short-lived Qin dynasty, started by Qin Shi Huang (r.
Mariarosa Dalla Costa (born 1943 in Treviso) is an Italian autonomist feminist and co-author of the classic The Power of Women and the Subversion of the Community, with Selma James. This text launched the "domestic labour debate" by re-defining housework as reproductive labor necessary to the functioning of capital, rendered invisible by its removal from the wage-relation. A member of Lotta Femminista, Dalla Costa developed this analysis as an immanent critique of Italian Workerism.Wright, Steve.
Real Measure gives us a new standpoint external to the different Measures being brought into relation with each other, this relation now designating the independent existence of an actual physical Something. This Something gains its Qualitative determination from the Quantitative (a) combination between two Measures immanent in it, i.e., volume and weight. One designates an inner Quality, in this case weight; the other designates an external Quality, in this case volume, the amount of space it takes up.
An entity that people commonly think of as a simple concrete object, or that Aristotle would think of as a substance – a human being included – is in this ontology considered to be a composite of indefinitely many occasions of experience. The one exceptional actual entity is at once temporal and atemporal: God. He is objectively immortal, as well as being immanent in the world. He is objectified in each temporal actual entity; but He is not an eternal object.
Twardowski says that sometimes presentation is used for the object in the world and sometimes for the immanent content of a mental phenomena.Twardowski, Kazimierz, Zur Lehre vom Inhalt und Gegenstand der Vorstellungen – Eine psychologische Untersuchung, Vienna: Philosophia Verlag, 1982 [1894], p. 4. Twardowski offers a solution for this problem and proposes to make a distinction between the content of a presentation and the object of a presentation. In his book Twardowski offers an analogy to clarify this distinction.
Bachelard proposed that the history of science is replete with "epistemological obstacles"—or unthought/unconscious structures that were immanent within the realm of the sciences, such as principles of division (e.g., mind/body). The history of science, Bachelard asserted, consisted in the formation and establishment of these epistemological obstacles, and then the subsequent tearing down of the obstacles. This latter stage is an epistemological rupture—where an unconscious obstacle to scientific thought is thoroughly ruptured or broken away from.
Literarily, we find reminiscences of Pedro Calderon de la Barca. And as far as the time of this idyllic story, we experience the 21st century in its entire splendor. Thus, these verses thread a story that the readers will appreciate like something immanent. Contribution and originality In her prologue to Tinta Invisible the writer and journalist Maria Lourdes Pallais indicates what she considers the great contribution of this innovating work: The exquisite balance that it achieves between several worlds.
16\. ...If therefore there are well-grounded reasons for spacing births, arising from the physical or psychological condition of husband or wife, or from external circumstances, the Church teaches that married people may then take advantage of the natural cycles immanent in the reproductive system and engage in marital intercourse only during those times that are infertile, thus controlling birth in a way which does not in the least offend the moral principles which We have just explained.
Etruscans were a monogamous society that emphasized pairing. The historical Etruscans had achieved a form of state with remnants of chiefdom and tribal forms. The Etruscan religion was an immanent polytheism, in which all visible phenomena were considered to be a manifestation of divine power, and deities continually acted in the world of men and could, by human action or inaction, be dissuaded against or persuaded in favor of human affairs. Etruscan pendant with swastika symbols, Bolsena, Italy, 700–650 BCE.
Christianity strongly maintains the creator–creature distinction as fundamental. Christians maintain that God created the universe ex nihilo and not from his own substance, so that the creator is not to be confused with creation, but rather transcends it (metaphysical dualism) (cf. Genesis). Although, there is growing movement to have a "Christian Panentheism". Even more immanent concepts and theologies are to be defined together with God's omnipotence, omnipresence and omniscience, due to God's desire for intimate contact with his own creation (cf.
Schneur Zalman gives the Chabad explanation of this. In his Kabbalah philosophy, all Creation is dependent on the limited, immanent, potentially finite, "Light that Fills all Worlds", that each Creation receives continually. All is bittul–nullified to the light, even though in our realm this complete dependence is hidden. From this perspective, of God knowing the Creation on its own terms, Creation exists, but the true essence of anything is only the Divine spark that continuously recreates it from nothing.
In Tenrikyo, God is immanent in the sense that God provides for all matter in the universe, such as human bodies, living organisms and inanimate objects, and sustains all of the physical processes behind them. In the Ofudesaki, the universe is referred to as the "body of God" (Ofudesaki III:40, 135). In Tenrikyo's doctrine, God's providence over the universe explained as the "ten aspects of God's complete providence" (十全の守護 jūzen no shugō; see section on Providences).
Internationally recognized for his adeptness at close reading and text-immanent literary interpretation, Seidlin lectured widely in the U.S. and West Germany. His essays cunningly revealed how seemingly minor details and apparent coincidences meld seamlessly into the higher order of a literary artwork, and his writing aspired to an expository virtuosity that matched the dignified elegance of his public presentations. He wrote over 200 contributions to scholarly journals. In 1958, he chaired the Germanic Section of the Modern Language Association.
The element zam is the domain of the Armaiti, the Amesha Spenta of the earth and one of the Ahura Mazda's primordial 'divine sparks' from whom all other creation originates. It is through the earth that Armaiti is immanent. This close identification of the element zam with Armaiti also causes the divinity Zam to paired with Armaiti, to the extent that in some verses Armaiti appears where "earth" is expected.cf. . The rare dvandvah expression Zam-Armaiti occurs in Yasht 1.16, 16.6 and 42.3.
In Judaism, the use of the "Father" title is generally a metaphor, referring to the role as Life-giver and Law-giver, and is one of many titles by which Jews speak of and to God. The Jewish concept of God is that God is non-corporeal, transcendent and immanent, the ultimate source of love,The real Messiah (pdf) and a metaphorical "Father". The Aramaic term for father (, abba) appears in traditional Jewish liturgy and Jewish prayers to God (e.g. in the Kaddish).
84 Incorporeality and corporeality of God are related to conceptions of transcendence (being outside nature) and immanence (being in nature) of God, with positions of synthesis such as the "immanent transcendence". Some religions describe God without reference to gender, while others use terminology that is gender-specific and . God has been conceived as either personal or impersonal. In theism, God is the creator and sustainer of the universe, while in deism, God is the creator, but not the sustainer, of the universe.
According to Losada, at the moment "the immanent cosmovision –the unspoken acceptance of a non- transcendental horizon in the social and individual imaginary– is prevalent in contemporary Western culture." It is a job for cultural myth criticism to explore all the ideological perspectives that contemporary immanence projects onto traditional transcendence. The concept of immanence must be taken into account in order to analyze new forms of myth. In accordance with this change in ideological paradigm, mythical rewritings are mostly subversive.
Schneur Zalman explains that God's unity has two levels, that are both paradoxically true. The main text of Kabbalah, the Zohar, describes the first verse of the shema as the "Upper level Unity", and the second line ("Blessed be the Name of the Glory of His Kingdom forever") as the "Lower level Unity". Schneur Zalman gives the Hasidic explanation of this. In kabbalah, all creation is dependent on the immanent, potentially finite, "Light that Fills all Worlds", that each creation receives continually.
The significance of divine manifestation theology in Pancaratra tradition is it believes that an understanding of the process by which Vishnu-Narayana emerged into empirical reality and human beings, can lead one to reverse the process. Through practicing the reversal and moving from the empirical to ever more abstract, according to Pancaratra, human beings can access immanent Vasudeva-Krishna and thereby achieve salvific liberation (moksha).Mitsunori MATSUBARA (1994), The Concept of Vasudeva as the Hindu Bhagavat, Journal of Esoteric Buddhism, Vol. 184, pp.
A feminist approach to epistemology seeks to establish knowledge production from a woman's perspective. It theorizes that from personal experience comes knowledge which helps each individual look at things from a different insight. Central to feminism is that women are systematically subordinated, and bad faith exists when women surrender their agency to this subordination, e.g., acceptance of religious beliefs that a man is the dominant party in a marriage by the will of God; Simone de Beauvoir labels such women "mutilated" and "immanent".
CCC §43 St. Augustine observed "...[I]t is only by the use of such human expressions that Scripture can make its many kinds of readers whom it wants to help to feel, as it were, at home."Augustine of Hippo, City of God, 15, 25 The "sense of transcendence" and therefore, an awareness of the "sacred", is an important component of the liturgy.Conley, James D., "Reflecting on Transcendence in the Liturgy", southern Nebraska Register God is recognized as both transcendent and immanent.
Thomas J. J. Altizer offered a radical theology of the death of God that drew upon William Blake, Hegelian thought and Nietzschean ideas. He conceived of theology as a form of poetry in which the immanence (presence) of God could be encountered in faith communities. However, he no longer accepted the possibility of affirming his belief in a transcendent God. Altizer concluded that God had incarnated in Christ and imparted his immanent spirit which remained in the world even though Jesus was dead.
The term "immanent Trinity" focuses on who God is; the term “economic Trinity” focuses on what God does. According to the Catechism of the Catholic Church, > The Fathers of the Church distinguish between theology (theologia) and > economy (oikonomia). "Theology" refers to the mystery of God's inmost life > within the Blessed Trinity and "economy" to all the works by which God > reveals himself and communicates his life. Through the oikonomia the > theologia is revealed to us; but conversely, the theologia illuminates the > whole oikonomia.
Buildings in the Korenskye kinship estate in the Shebekinsky District of Belgorod Oblast. According to Megre, when a man lives in harmony with his own kin within a homestead of at least a hectare in size, a "love space" is established. A "love space" is where God is present, immanent, and constitutes a "Heaven on earth", where kindred people grow together with the surrounding world. The concept of "love space" is not merely geographic, but includes anything good which an individual may create.
Adler, 2011. p. 4 This creativity or virtue (de), in humans is the potentiality to transcend the given conditions and act wisely and morally.Adler, 2011. p. 5 Tian is therefore both transcendent and immanent. Tian is defined in many ways, with many names, the most widely known being Tàidì (the "Great Deity") and Shàngdì (the "Primordial Deity"). The concept of Shangdi is especially rooted in the tradition of the Shang dynasty, which gave prominence to the worship of ancestral gods and cultural heroes.
Contrary to the Young Hegelians, Stirner scorned all attempts at an immanent critique of Hegel and the Enlightenment and renounced Bauer and Feuerbach's emancipatory claims as well. Contrary to Hegel, who considered the given as an inadequate embodiment of rationality, Stirner leaves the given intact by considering it a mere object, not of transformation, but of enjoyment and consumption ("His Own").Moggach, Douglas and De Ridder, Widukind. "Hegelianism in Restoration Prussia, 1841–1848: Freedom, Humanism and 'Anti-Humanism' in Young Hegelian Thought".
The Vedic religion evolved into Hinduism and Vedanta, a religious path considering itself the 'essence' of the Vedas, interpreting the Vedic pantheon as a unitary view of the universe with 'God' (Brahman) seen as immanent and transcendent in the forms of Ishvara and Brahman. This post-Vedic systems of thought, along with the Upanishads and later texts like epics (namely Gita of Mahabharat), is a major component of modern Hinduism. The ritualistic traditions of Vedic religion are preserved in the conservative Śrauta tradition.
Jesus is instead believed to be a prophet. According to Vincent J. Cornell,Vincent J. Cornell, Encyclopedia of Religion, Vol 5, pp.3561-3562 the Quran also provides a monist image of God by describing the reality as a unified whole, with God being a single concept that would describe or ascribe all existing things: "He is the First and the Last, the Evident and the Immanent: and He has full knowledge of all things." Tawhid constitutes the foremost article of the Muslim profession.
In political theory and theology, to immanentize the eschaton means trying to bring about the eschaton (the final, heaven-like stage of history) in the immanent world. In all these contexts, it means "trying to make that which belongs to the afterlife happen here and now (on Earth)." Theologically the belief is akin to postmillennialism as reflected in the Social Gospel of the 1880–1930 era, as well as Protestant reform movements during the Second Great Awakening in the 1830s and 1840s such as abolitionism.
With this, the feminine Divine presence in this world is drawn from exile to the Holy One Above. The 613 mitzvot are embodied in the organs and soul of man. Lurianic Kabbalah incorporates this in the more inclusive scheme of Jewish messianic rectification of exiled divinity. Jewish mysticism, in contrast to Divine transcendence rationalist human-centred reasons for Jewish observance, gave Divine-immanent providential cosmic significance to the daily events in the worldly life of man in general, and the spiritual role of Jewish observance in particular.
Neural computation is the hypothetical information processing performed by networks of neurons. Neural computation is affiliated with the philosophical tradition known as Computational theory of mind, also referred to as computationalism, which advances the thesis that neural computation explains cognition. The first persons to propose an account of neural activity as being computational was Warren McCullock and Walter Pitts in their seminal 1943 paper, A Logical Calculus of the Ideas Immanent in Nervous Activity. There are three general branches of computationalism, including classicism, connectionism, and computational neuroscience.
The French ships could also facilitate the invasion of Britain itself, which British leadership believed to be immanent. Alternatively, decisive action by the British to prevent German assimilation of the French fleet could maintain British naval superiority and send a message to the Americans and others that Britain was determined to continue to fight.Larson, p. 86-87, 93, 102, 118-19, 124 Proposals were made to Vichy France naval leadership in French North Africa for them to continue to fight Germany along side Britain.
Bateson set out the general rule of systems theory. He says: > The basic rule of systems theory is that, if you want to understand some > phenomenon or appearance, you must consider that phenomenon within the > context of all completed circuits which are relevant to it. The emphasis is > on the concept of the completed communicational circuit and implicit in the > theory is the expectation that all units containing completed circuits will > show mental characteristics. The mind, in other words, is immanent in the > circuitry.
The connecting lines in the diagram show the specific connections of spiritual flow between the sefirot, the "22 Connecting Paths", and correspond to the spiritual channels of the 22 letters of the Hebrew alphabet. Kabbalah sees the Hebrew letters as channels of spiritual life force. This derives from the account in Genesis of the Creation of the World, where Creation takes place through 10 Hebrew "Sayings" of God ("Let there be.."). In Kabbalistic theology, these letters remain the immanent spiritual forces that constantly recreate all existence.
These arguments fail to make the distinction between immanent gods and a Transcendent God. Some Christians note that the Christian faith teaches "salvation is by faith", NIV "But as for you, continue in what you have learned and have become convinced of, because you know those from whom you learned it, and how from infancy you have known the holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus." The Holy Bible, New International Version. International Bible Society. 1984.
In the case of Sikhism, stories attributed to Guru Nanak suggest that he believed God was everywhere in the physical world, and the Sikh tradition typically describes God as the preservative force within the physical world, present in all material forms, each created as a manifestation of God. However, Sikhs view God as the transcendent creator, "immanent in the phenomenal reality of the world in the same way in which an artist can be said to be present in his art". This implies a more panentheistic position.
According to Hasidism, the infinite Ein Sof is incorporeal and exists in a state that is both transcendent and immanent. This appears to be the view of non-Hasidic Rabbi Chaim of Volozhin, as well. Hasidic Judaism merges the elite ideal of nullification to a transcendent God, via the intellectual articulation of inner dimensions through Kabbalah and with emphasis on the panentheistic divine immanence in everything. Many scholars would argue that "panentheism" is the best single-word description of the philosophical theology of Baruch Spinoza.
The cosmos itself is purusha, the unchanging, infinite, immanent, and transcendent reality that is the Divine Ground of all being, the "world soul". This masculine potential is actualized by feminine dynamism, embodied in multitudinous goddesses who are ultimately all manifestations of the One Great Mother. Mother Maya or Shakti, herself, can free the individual from demons of ego, ignorance, and desire that bind the soul in maya (illusion). Practitioners of the Tantric tradition focus on Shakti to free themselves from the cycle of karma.
The Thunder, Perfect Mind (the title may alternately be translated The Thunder, Perfect Intellect) takes the form of an extended, riddling monologue, in which an immanent divine saviour speaks a series of paradoxical statements alternating between first- person assertions of identity and direct address to the audience. These paradoxical utterances echo Greek identity riddles, a common poetic form in the Mediterranean. Moreover, it is a non-epistolic, non-narrative unmediated divine speech. There are some translations to the right from the same section of the poem.
Both religions agree that God shares both transcendent and immanent qualities. How these religions resolve this issue is where the religions differ. Christianity posits that God exists as a Trinity; in this view God exists as three distinct persons who share a single divine essence, or substance. In those three there is one, and in that one there are three; the one God is indivisible, while the three persons are distinct and unconfused, God the Father, God the Son, and God the Holy Spirit.
Tantric Buddhism and Dzogchen posit a non-dual basis for both experience and reality that could be considered an exposition of a philosophy of immanence that has a history on the subcontinent of India from early CE to the present. A paradoxical non-dual awareness or rigpa (Tibetan — vidya in Sanskrit) — is said to be the 'self perfected state' of all beings. Scholarly works differentiate these traditions from monism. The non-dual is said to be not immanent and not transcendent, not neither, nor both.
While Mind is a cybernetic system, it can only be distinguished as a whole and not parts. Bateson felt Mind was immanent in the messages and pathways of the supreme cybernetic system. He saw the root of system collapses as a result of Occidental or Western epistemology. According to Bateson, consciousness is the bridge between the cybernetic networks of individual, society and ecology and the mismatch between the systems due to improper understanding will result in the degradation of the entire supreme cybernetic system or Mind.
The process-as-immanence argument is meant to deal with Phillip Johnson's contention that naturalism reduces God to a distant entity. According to Peacocke, God continuously creates the world and sustains it in its general order and structure; He makes things make themselves. Biological evolution is an example of this and, according to Peacocke, should be taken as a reminder of God's immanence. It shows us that "God is the Immanent Creator creating in and through the processes of natural order [italics in original]".
By the words of the Chengs, Huang clarifies the immanent transcendence of the Li, since it comes ontologically before things but it does not exist outside of things, or outside qi, the energy–matter of which things are made. In Chengs' theology the Li is not some entity but the "activity" of things, sheng. Explaining it through an analogy, according to the Shuowen Jiezi, Li is originally a verb meaning to work on jade. The Chengs further identify this activity as the true human nature.
Two years after the founding, front man Mike Reid left the band due to musical differences, and his replacement was Steve Mills. Three further studio demos and gigs in the UK followed, both as headline act and as support act to Budgie on their European tour. After that the band worked on the release of their debut album 'Immanent', but this was never released. Despite the adversity, Rekuiem continued to gig around the UK. But in 1984 bass player Gordon left the band to form Rough Justice.
Mandalas symbolically communicate the correspondences between the "transcendent-yet-immanent" macrocosm and the microcosm of mundane human experience. The godhead (or principal Buddha) is often depicted at the center of the mandala, while all other beings, including the practitioner, are located at various distances from this center. Mandalas also reflected the medieval feudal system, with the king at its centre. Mandalas and Yantras may be depicted in various ways, on paintings, cloth, in three dimensional form, made out of colored sand or powders, etc.
As paganism is already based in nature worship, many believe it would be a useful starting point for ecospirituality. In fact, neopagan revivals have seen the emergence of pagan communities that are more earth-focused. They may build their rituals around advocacy for a sustainable lifestyle and emphasize complete interconnectedness with the earth. Paganism understands divine figures to exist not as transcendent beings, but as immanent beings in the present realm, meaning that their divine figures exist within each of us, and within nature.
The cosmic drama or the wondrous show of the world is all a creation of Time. The power of Time controls worldly events; the only entity independent of time is Time itself, and that is Akal, the Timeless One. That is how God is both Time and Timeless in Guru Gobind Singh’s bani. The temporal aspect of Time is the immanent aspect, the presence of Spiritual Essence in each worldly occurrence. It is the ‘personality’ of the Supreme, the chit or consciousness of sat-chit-anand.
This nirvanic element, as an "essence" or pure consciousness, is immanent within samsara. The three bodies are concentric realities, which are stripped away or abandoned, leaving only the nirodhakaya of the liberated person. A similar view is also defended by C. Lindtner, who argues that in precanonical Buddhism Nirvana is: According to Lindtner, Canonical Buddhism was a reaction to this view, but also against the absolutist tendencies in Jainism and the Upanisads. Nirvana came to be seen as a state of mind, instead of a concrete place.
In Handbook of Inaesthetics Badiou both draws on the original Greek meaning and the later Kantian concept of "aesthesis" as "material perception" and coins the phrase "inaesthetic" to refer to a concept of artistic creation that denies "the reflection/object relation" yet, at the same time, in reaction against the idea of mimesis, or poetic reflection of "nature", he affirms that art is "immanent" and "singular". Art is immanent in the sense that its truth is given in its immediacy in a given work of art, and singular in that its truth is found in art and art alone—hence reviving the ancient materialist concept of "aesthesis". His view of the link between philosophy and art is tied into the motif of pedagogy, which he claims functions so as to "arrange the forms of knowledge in a way that some truth may come to pierce a hole in them". He develops these ideas with examples from the prose of Samuel Beckett and the poetry of Stéphane Mallarmé and Fernando Pessoa (who he argues has developed a body of work that philosophy is currently incapable of incorporating), among others.
Workers had demanded a more active social program and especially the postponement of the immanent elections to the constituent National Assembly. The protesters foresaw that the government had no time to "educate" the provincials, so the new Assembly would be dominated by Parisian conservatives and reactionaries. A month earlier, in March 1848, the hostility between Barbès and Blanqui had erupted with the publication in the mainstream press of the so-called document Taschereau, said to be derived from police records. This document purportedly proved that Blanqui had betrayed his fellow conspirators during the 1839 coup.
He could have chosen to bridge the infinite gap between the Ein Sof and our World by a leap of Divine decree. Instead the Sephirot and Four Worlds allow man to understand Divinity through Divine manifestation, by understanding himself. The verse in Genesis of this correspondence also describes the feminine half of Creation: (Genesis 1:27) "So God created man in His own image, in the image of God created He him, male and female created He them". Consequently, some of the Sephirot are feminine, and the Shechina (immanent Divine presence) is seen as feminine.
Besides the efficacy of the God's word, there is also the certainty of faith. The truth of God is more certain than life and all experience [3, p. 316]. The believer sees in Scripture the clarity of God himself, "which the face of Jesus Christ reflects" [3, p. 318]. All the mysteries of the immanent God "lose their stings when we read between the lines to cognize God through the face of Jesus Christ, who through suffering and death has redeemed us to the eternal counsel of his father" [3, p. 303].
His universal grammar was supposed to contain all the principles for the deduction of the specific elements of language at different levels and for their relations to nonlinguistic facts, as far as those elements and those relations could express the relation between language and thought. Both the universal and the language‐specific grammars contain four dimensions: morphology, syntax, symbolic, and logic. The two latter dimensions cover the linguistic expression and the linguistic content, respectively. Although a convinced structural linguist, Brøndal never defended the idea of language as a purely immanent structure.
His favorite image of language is of it as a geometry by which we turn the world into meaning and, in doing so, act upon both our own position and the structure of the world. This indissoluble relation between language and reality, subject and object, mind and matter is our reality. To be valid, the theory must answer the question of how human beings relate to the world through a linguistically determined consciousness, not merely describe an immanent formal structure. The core of Brøndal's theory is a reinterpretation of Aristotle's philosophical categories.
Many earlier researchers advocated connectionist style models, for example in the 1940s and 1950s, Warren McCulloch and Walter Pitts (MP neuron), Donald Olding Hebb, and Karl Lashley. McCulloch and Pitts showed how neural systems could implement first-order logic: Their classic paper "A Logical Calculus of Ideas Immanent in Nervous Activity" (1943) is important in this development here. They were influenced by the important work of Nicolas Rashevsky in the 1930s. Hebb contributed greatly to speculations about neural functioning, and proposed a learning principle, Hebbian learning, that is still used today.
Spinoza lay the foundations for pandeism. Giordano Bruno conceived of a God who was immanent in nature, and for this very purpose was uninterested in human affairs (all such events being equally part of God). However, it was Baruch Spinoza in the 17th century who appears to have been the earliest to use deistic reason to arrive at the conception of a pantheistic God. Spinoza's God was deistic in the sense that it could only be proved by appeal to reason, but it was also one with the universe.
That satire introduced an ancients/moderns division that would serve as a handy distinction between the old and new conception of value. The "moderns" sought trade, empirical science, the individual's reason above the society's, and the rapid dissemination of knowledge, while the "ancients" believed in inherent and immanent value of birth, the society over the individual's determinations of the good, and rigorous education. In Swift's satire, the moderns come out looking insane and proud of their insanity, dismissive of the value of history, and incapable of understanding figurative language because unschooled.
3 (3) (January 1986):245-246. His subsequent work branched into a wider conception of the problem of modernity in critical engagement with discourse theory, post-structuralism, and rhetorical theory. In Primal Scenes of Communication (2000) "the complex linguistic model Angus has created regards the immanent link of identity creation involved in communication theories, but ... his concerns deal with this struggle for, and the shaping of, our faculties of attention."Norman Madarasz, "Delivering our Attention: Ian Angus’ Primal Scenes of Communication," Symposium: Journal of the Canadian Society for Hermeneutics and Postmodern Thought, Vol.
Arguably the most interesting of these alternative views comes from Fong's chapter on how solitude is more than just a personal trajectory for one to take inventory on life; it also yields a variety of important sociological cues that allow the protagonist to navigate through society, even highly politicized societies. In the process, political prisoners in solitary confinement were examined to see how they concluded their views on society. Thus Fong, Coplan, and Bowker conclude that a person's experienced solitude generates immanent and personal content as well as collective and sociological content, depending on context.
Beaman has written extensively on religious diversity and the intersections of religion and law. She has also written about polygamy and how law frames certain types of family structures. Her commentaries on government responses to religion in the public sphere (such as the proposed Charter of Quebec Values) and the complexities of religious freedom have appeared on the academic blog The Immanent Frame and in the Tony Blair Faith Foundation's Global Perspectives Series, where she emphasized the need for positive narratives and more nuanced understandings of intra-religious diversity.
Chapter 1: The Unsentimental Sentiment Every man in a culture has three levels of conscious reflection: his specific ideas about things, his general beliefs, and his metaphysical dream. The first constitutes his worldliness, the second is applied to certain choices as they present themselves and the third which is the most important is his intuitive feeling about the immanent nature of reality. Without this it is impossible to live together harmoniously for prolonged amounts of time. It is also his attitude toward the world and is the most important fact about a person.
The Bhagavata Purana is also stated to parallel the non-duality of Adi Shankara by Sheridan. As an example: Scholars describe this philosophy as built on the foundation of non-dualism in the Upanishads, and term it as "Advaitic Theism". This term combines the seemingly contradictory beliefs of a personal God that can be worshiped with a God that is immanent in creation and in one's own self. God in this philosophy is within and is not different from the individual self, states Sheridan, and transcends the limitations of specificity and temporality.
In modern philosophy, Immanuel Kant introduced a new term, transcendental, thus instituting a new, third meaning. In his theory of knowledge, this concept is concerned with the condition of possibility of knowledge itself. He also opposed the term transcendental to the term transcendent, the latter meaning "that which goes beyond" (transcends) any possible knowledge of a human being.cf. Critique of Pure Reason or Prolegomena to Any Future MetaphysicsIn Parerga and Paralipomena, Volume 2, Chapter 10, § 141, Schopenhauer presented the difference between transcendent and immanent in the form of a dialogue.
Philosopher J. Baird Callicott has described Lakota theology as panentheistic, in that the divine both transcends and is immanent in everything. One exception can be modern Cherokee who are predominantly monotheistic but apparently not panentheistic;The Peoples of the World Foundation. Education for and about Indigenous Peoples: The Cherokee People, retrieved 2008-03-24. yet in older Cherokee traditions many observe both aspects of pantheism and panentheism, and are often not beholden to exclusivity, encompassing other spiritual traditions without contradiction, a common trait among some tribes in the Americas.
A second prioritizes practices, especially social practices, over individuals (or individual subjects) which, they say, constitute the individual. There may be a third kind of posthumanism, propounded by the philosopher Herman Dooyeweerd. Though he did not label it as 'posthumanism', he made an extensive and penetrating immanent critique of Humanism, and then constructed a philosophy that presupposed neither Humanist, nor Scholastic, nor Greek thought but started with a different religious ground motive. Dooyeweerd prioritized law and meaningfulness as that which enables humanity and all else to exist, behave, live, occur, etc.
Disillusioned with the widespread vulgarisation of the rituals to access Tian, he began to preach an ethical interpretation of traditional Zhou religion. In his view, the power of Tian is immanent, and responds positively to the sincere heart driven by humaneness and rightness, decency and altruism. Confucius conceived these qualities as the foundation needed to restore socio-political harmony. Like many contemporaries, Confucius saw ritual practices as efficacious ways to access Tian, but he thought that the crucial knot was the state of meditation that participants enter prior to engage in the ritual acts.
Wiccan traditions hold a wide range of differing beliefs about sexual orientation and gender identity. However, Wicca is regarded by many practitioners as a fertility religion. Starhawk wrote in her 1982 book Dreaming the Dark, "Sexuality was a sacrament in the Old Religion; it was (and is) viewed as a powerful force through which the healing, fructifying love of the immanent Goddess was directly known, and could be drawn down to nourish the world, _to quicken fertility_ in human beings and in nature". Most Wiccans worship the Goddess and God.
Hamzah Fansuri's panentheism was derived from the writings of the medieval Islamic scholars. He was influenced by Ibn Arabi's doctrine of Waḥdat al-Wujūd popular in Persia and Mughal India during the 16th century. He perceived God as immanent within all things, including the individual, and sought to unite one's self with the indwelling spirit of God. He employed the doctrine of seven stages of emanation (martabat) in which God manifests Himself in this world, ending in the Perfect Man, a doctrine widespread in Indonesia at the time.
Baader's philosophy is thus essentially a form of theosophy. God is not to be conceived as mere abstract Being () but as the primary Will at the basis of all things and an everlasting process or activity ('). This process functions as a self-generation of God, in which we may distinguish two aspects—the immanent or esoteric and the eminent or exoteric. Only insofar as the "primitive will" thinks or is conscious of itself can it distinguish knower and known, producer and produced, from which proceeds the power to become spirit.
Albert Heckscher was one of the earliest proponents, advocating for a form of score voting he called the "immanent method" in his 1892 dissertation, in which voters assign any number between -1 and +1 to each alternative, simulating their individual deliberation. This variant is also known as combined approval voting. Currently, score voting is advocated by The Center for Election Science, Center for Range Voting, Citoyens pour le Vote de Valeur, Counted and the website RangeVote.com. Guy Ottewell, who helped develop the method of approval voting, now endorses score voting.
The absolute unity of Atzmus, the ultimate expression of Judaism's Monotheism, unites the two opposites. Maimonides codifies the Messianic Era and the physical Resurrection of the Dead as the traditionally accepted last two Jewish principles of faith, with Kabbalah ruling the Resurrection to be the final, permanent eschatology. Presently, the supernal Heavenly realms perceive the immanent Divine creative Light of Mimalei Kol Olmim ("Filling all Worlds"), according to their innumerably varied descending levels. In the Messianic Era, this world will perceive the transcendent Light of Sovev Kol Olmim ("Encompassing all Worlds").
The creation of this world, however, comes with the consequence that Godly transcendence is hidden, or "exiled" (from the immanent world). Only through the revelation of sparks hidden within the shards embedded in our material world can this transcendence be recognized again. In Hasidic thought, divine sparks are revealed through the performance of commandments or "mitzvot," (literally, the obligations and prohibitions described in the Torah). A Kabbalistic explanation for the existence of malevolence in the world is that such terrible things are possible with the divine sparks being hidden.
In this context Kordela also addresses the intriguing relation between structuralism and dialectics. But, Kordela argues, there is always also an excess or surplus to structuralism, and this surplus is what the line of thought Spinoza-Marx-Freud-Lacan refers to with the concepts of immanent causality and singular essence (Spinoza), labor-power (Marx), and libido/enjoyment (Freud/Lacan). This surplus to structure leads to a Spinozan- Marxian-Lacanian revision of the concept of biopower, far beyond Foucault’s reduction of bios to the discursive inscription of the biological body and population.
Nous as being, being and perception (intellect) manifest what is called soul (World Soul).Neoplatonism and Gnosticism By Richard T. Wallis, Jay Bregman, International Society for Neoplatonic Studies Plotinus words his teachings to reconcile not only Plato with Aristotle but also various World religions that he had personal contact with during his various travels. Plotinus' works have an ascetic character in that they reject matter as an illusion (non-existent). Matter was strictly treated as immanent, with matter as essential to its being, having no true or transcendential character or essence, substance or ousia.
Pitts was familiar with the work of Gottfried Leibniz on computing and they considered the question of whether the nervous system could be considered a kind of universal computing device as described by Leibniz. This led to their seminal neural networks paper "A Logical Calculus of Ideas Immanent in Nervous Activity". After five years of unofficial studies, the University of Chicago awarded Pitts an Associate of Arts (his only earned degree) for his work on the paper. In 1943, Lettvin introduced Pitts to Norbert Wiener at the Massachusetts Institute of Technology.
Russell's theory has had far- reaching effect especially in the realm of modal jazz. Art Farmer said that it "opens the door to countless means of melodic expression" and critic Joachim- Ernst Berendt described it as "the first work deriving a theory of jazz harmony from the immanent laws of jazz" and as "the pathbreaker for Miles Davis' and John Coltrane's 'modality'". Bill Evans and Miles Davis used the theory , video by WGBH about Russell's life and his impact on jazz."Excerpt from The Gravity Man by Alice Dragoon", LydianChromaticConcept.com.
Arithmetic operations are to be performed one binary digit at a time. He estimates addition of two binary digits as taking one microsecond and that therefore a 30-bit multiplication should take about 302 microseconds or about one millisecond, much faster than any computing device available at the time. Von Neumann's design is built up using what he call "E elements," which are based on the biological neuron as model,Von Neumann credits this model to Warren McCulloch and Walter Pitts, A logical calculus of the ideas immanent in nervous activity, Bull. Math. Biophysics, Vol.
François Bourin, 1988 (pp. 14–18) The "invisible", here, does not correspond to that which is too small to be seen with the naked eye, or to radiation to which the eye is not sensitive, but rather to life, which is forever invisible because it is radically immanent and never appears in the exteriority of the world. No-one has ever seen a force, a thought or a feeling appear in the world in their inner reality; no-one has ever found them by digging into the ground.Michel Henry, Incarnation, éd.
This sphere also bears the name Tathagatagarbha (Buddha matrix). It is the deathless realm where dependent origination holds no sway, where non-self is supplanted by the everlasting, sovereign (aishvarya) self (atman) (as a trans-historical, unconditioned, ultimate, liberating, supra-worldly yet boundless and immanent awakened mind). Of this real truth, called nirvana - which, while salvationally infused into samsara, is not bound or imprisoned in it - the Buddha states in the Mahayana Mahaparinirvana Sutra:Yamamoto, Kosho (tr.), Page, Tony (ed.) (1999-2000).The Mahayana Mahaparinirvana Sutra in 12 volumes.
The biochemist Michael Denton has argued a structuralist case for self-organization. In a 2013 paper, he claimed that "the basic forms of the natural world—the Types—are immanent in nature, and determined by a set of special natural biological laws, the so called 'laws of form'." He asserts that these "recurring patterns and forms" are "genuine universals". Form is in this view not shaped by natural selection, but by "self-organizing properties of particular categories of matter" and by "cosmic fine-tuning of the laws of nature".
Numerous papers spearheaded the coalescing of the field. In 1935 Russian physiologist P. K. Anokhin published a book in which the concept of feedback ("back afferentation") was studied. The study and mathematical modelling of regulatory processes became a continuing research effort and two key articles were published in 1943: "Behavior, Purpose and Teleology" by Arturo Rosenblueth, Norbert Wiener, and Julian Bigelow; and the paper "A Logical Calculus of the Ideas Immanent in Nervous Activity" by Warren McCulloch and Walter Pitts. In 1936, Ștefan Odobleja published "Phonoscopy and the clinical semiotics".
Faith in the Transcendent Being as the Supreme, indivisible reality without attributes is the first principle. The attributive-immanent nature of the Supreme Being is also accepted in Sikhism which posits power to create as one of the cardinal attributes of the Absolute or God of its conception. The Creator brought into being the universe by his hukam or Will, without any intermediaries. Man, as the pinnacle of creation, is born with a divine spark; his liberation lies in the recognition of his own spiritual essence and immanence of the Divine in the cosmic order.
He thus demonstrated that Darwinism was not atheistic nor in irreconcilable hostility to the Bible. McCosh thus argued that evolution, far from being inconsistent with belief in divine design, glorifies the divine designer (see for example his Christianity and Positivism), believing nature was entirely interconnected by natural laws God was immanent with.David N. Livingstone, Darwin's Forgotten Defenders: The Encounter between Evangelical Theology and Evolutionary Thought (Michigan: William B. Eerdmans Publishing Company, 1987), 107–9. This aspect of his work found popularity among most Presbyterian clergy, who found his arguments useful in their attempts to cope with scientific philosophy.
"Elementary Parts. From the Collections", Foto: Anja Jahn (2014) Against the background of its collections of outstanding works of applied art, the Museum Angewandte Kunst strives to shed light on the obscure and create relationships between the events and stories revolving around things of the concluded past, the emerging present and the immanent future. The changing exhibitions tell of cultural values and evolving life circumstances given shape and expression with new forms. With its new presentation formats, the Museum Angewandte Kunst distances itself from the traditional criteria for museological collection and organization dating from the nineteenth century.
Pantheism is the belief that everything composes an all-encompassing, immanent God, or that the universe (or nature) is identical with divinity. Pantheists thus do not believe in a personal or anthropomorphic god, but believe that interpretations of the term differ. Pantheism was popularized in the modern era as both a theology and philosophy based on the work of the 17th-century philosopher Baruch Spinoza, whose Ethics was an answer to Descartes' famous dualist theory that the body and spirit are separate. Spinoza held that the two are the same, and this monism is a fundamental quality of his philosophy.
But how does Deleuze square his pessimistic diagnoses with his ethical naturalism? Deleuze claims that standards of value are internal or immanent: to live well is to fully express one's power, to go to the limits of one's potential, rather than to judge what exists by non-empirical, transcendent standards. Modern society still suppresses difference and alienates persons from what they can do. To affirm reality, which is a flux of change and difference, we must overturn established identities and so become all that we can become—though we cannot know what that is in advance.
Zeir Anpin, the emotional sephirot centred on Tiferet (Beauty), is the transcendent revelation of God to Creation ("The Holy One Blessed Be He"), a perceptible manifestation of the essential Divine infinity (the Tetragrammaton name of God). Nukvah ("Female" of Zeir Anpin) is the indwelling immanent Shekhinah (Feminine Divine Presence) within Creation, the concealed Divine finitude (the name Elokim). In Medieval Kabbalah, the sin of Adam, as well as later sin, introduces apparent separation (perceived from Creation) between the two, bringing exile and constriction on High. The task of man is restoring union (Yichud) to the Male and Female Divine manifestations.
Social Foundations of Thought and Action: A Social Cognitive Theory, Prentice- Hall, Englewood Cliffs, NJ Bormann, 1996 In social cybernetics: Autonomous agency is able to embrace the concepts of both the economic agency and the emergent interactive agency. An autonomous system is self-directed, operating in, and being influenced by, interactive environments. It usually has its own immanent dynamics that impact on the way it interacts. It is also adaptable and (hence viable thus having a durable existence), proactive, self- organizing, self-regulating and so forth, participates in creating its own behaviour, and contributes to its life circumstances through cognitive and cultural functionality.
These deities are usually regarded as being immanent rather than transcendent. Some practitioners express the view that the real existence of these deities is less important to them than the impact that said belief has on their lives. With the increase in polytheistic Druidry, and the widespread acceptance of Goddess worship, "The Druid's Prayer", which had been originally written in the 18th century by Druid Iolo Morganwg and emphasises the unity of the supreme Deity, had the word "God" replaced with "Goddess" in common usage. Some Druids regard it as possible to communicate with various spirits during ritual.
He is remembered for his work with Joannes Gregorius Dusser de Barenne from Yale and later with Walter Pitts from the University of Chicago. Here he provided the foundation for certain brain theories in a number of classic papers, including "A Logical Calculus of the Ideas Immanent in Nervous Activity" (1943) and "How We Know Universals: The Perception of Auditory and Visual Forms" (1947), both published in the Bulletin of Mathematical Biophysics. The former is "widely credited with being a seminal contribution to neural network theory, the theory of automata, the theory of computation, and cybernetics".
He formulated the philosophical transcendence of God through negative theology, allegorising all anthropomorphic references as metaphors of action, and polemicising against literal interpretation of imaginative myth. Kabbalists accepted the Hidden Godhead, reinterpreting it in mystical experience and speculation as the transcendent Ayin "Nothing". However, seeking the personal living God of the Hebrew Bible and classic Rabbinic Aggadah imagination, they formulated an opposite approach, articulating an inner dynamic life among Divine immanent theosophical emanations in the spiritual realms. These involved Medieval Zoharic notions of Divine attributes and male–female powers, recast in 16th century Lurianism as cosmic withdrawal, exile–redemption and Divine personas.
Scholar of fascism, Stanley Payne notes that fundamental to fascism was the foundation of a purely materialistic "civic religion" that would "displace preceding structures of belief and relegate supernatural religion to a secondary role, or to none at all", and that "though there were specific examples of religious or would-be 'Christian fascists,' fascism presupposed a post-Christian, post- religious, secular, and immanent frame of reference."Payne, Stanley, A History of Fascism, 1914–1945, p. 9, Routledge 1996. One theory is that religion and fascism could never have a lasting connection because both are a "holistic weltanschauung" claiming the whole of the person.
One year later, Studio D again courted controversy with the film If You Love this Planet. Terre Nash directed the film that centred on a lecture given by Dr. Helen Caldicott about the immanent dangers of nuclear weapon proliferation. The NFB officer in charge of distribution for the United States warned that the film may harm relations with the Reagan administration, and sought support from Canada’s External Affairs office to stop the film’s release. The film won the Academy Award for best documentary short in 1982, and its influences can be seen in Al Gore’s An Inconvenient Truth.
At this stage, which is called filetypes, differences in the appearance of fish, reptiles, and mammals are almost insignificant. Genome phylostratigraphy opens up new chapters in research of hard-to-resolve problems in biology and medicine, and it could be particularly important to understand the understanding of tumor genetics. Domazet-Lošo and his team, for the first time, have shown in research on hydrates that even simple organisms may have tumors, and it follows that the possibility of tumor development is actually an immanent feature of multiplicity. The usefulness of this information for medicine is huge, and the scale is unpredictable.
Goethe is another crucial addition to the Knoxian way of looking at nature. Goethe thought that there were transcendental archetypes in the living world which could be perceived by genus. If the natural historian were perspicacious enough to examine the creatures in this correct order he could perceive—aesthetically—the archetype that was immanent in the totality of a series, although present in none of them. Knox wrote that he was concerned to prove the existence of a generic animal, "or in other terms, proving hereditary descent to have a relation primarily to genus or natural family".
Following the 1970 general elections in which the another kinsman Sirima Bandaranaike was elected Prime Minister, Kobbekaduwa was cleared of all charges and reinstated to active service as a Captain. Thereafter, he was attached to the Army's Field Security Detachment under the command of Lieutenant Colonel Anuruddha Ratwatte. The Field Security Detachment was tasked with identifying internal treats to and safe guarding the Prime Minister, following the Bandaranaike's experience in the 1962 attempted coup d'état. Based on investigations by the military police unit under his command, Kobbekaduwa warned the government that an youth insurrection was immanent.
The entire group–but Carmichael in particular–strove to give visual form to spiritual value, with some members drawing on theosophy (an offshoot of transcendentalism) and the spiritualist founder of the Theosophical Society, Helena Blavatsky. Theosophy was "predicated on the centrality of intuition as an inclusive but not exclusive tool, and on an individual, emotive approach to divinity. This divinity was immanent, indwelling, permanently pervading the universe." According to the doctrine of theosophy, a northern "spiritual, cultural, and aesthetic renaissance" was to take place in North America, with Canada playing a particularly special role because of its location.
Nominalism, Realism, Conceptualism – Catholic Encyclopedia (1913) Moderate realism is anti-realist about abstract objects, just like conceptualism is (their difference being that conceptualism denies the mind- independence of universals, while moderate realism does not).Neil A. Manson, Robert W. Barnard (eds.), The Bloomsbury Companion to Metaphysics, Bloomsbury, 2014, p. 95. A more recent and influential version of immanent realism has been advanced by Willard Van Orman Quine, in works such as "Posits and Reality" (1955),Scientific Realism and Antirealism – Internet Encyclopedia of Philosophy and D. M. Armstrong, in works such as his Universals: An Opinionated Introduction (1989, p. 8).
The aversion against a religious "extrinsicism" also led to a new hermeneutics for doctrinal definitions which were seen as secondary formulations of an antecedent (immanent) religious experience (George Tyrrell; cfr. also the Christian personalism of Lucien Laberthonnière). Romolo Murri (1870–1944) The controversy was not restricted to the field of philosophy and theology. On the level of politics, Christian Democrats like the layman Marc Sangnier in France and the priest Romolo Murri in Italy, but also the left wing of the Centre Party and the Christian Unions in Germany, opted for a political agenda which was no more completely controlled by the hierarchy.
Zeno of Citium, founder of the Stoic school The Stoics often identified the universe and God with Zeus, as the ruler and upholder, and at the same time the law, of the universe. The Stoic God is not a transcendent omniscient being standing outside nature, but rather it is immanent—the divine element is immersed in nature itself. God orders the universe for the good, and every element of the world contains a portion of the divine element that accounts for its behaviour. However, the universe is good only in as far as it contains the optimal rationality and virtue.
The hamsa (Sanskrit: हंस, ' or hansa) is an aquatic bird of passage, which various scholars have interpreted as the goose, the swan,Lindsay Jones (2005), Encyclopedia of religion, Volume 13, Macmillan Reference, , page 8894, Quote: "In Hindu iconography the swan personifies Brahman-Atman, the transcendent yet immanent ground of being, the Self." or even the flamingo.Denise Cush (2007), Encyclopedia of Hinduism, Routledge, , page 697 Its icon is used in Indian and Southeast Asian culture as a spiritual symbol and a decorative element. It is believed by Hindus to be the vahana (or vehicle) of Brahma, Gayatri, Saraswati, and Vishvakarma.
Drawing on Lacan's notion of the barred subject, the subject is a purely negative entity, a void of negativity (in the Hegelian sense), which allows for the flexibility and reflexivity of the Cartesian cogito (transcendental subject). Though consciousness is opaque (following Hegel), the epistemological gap between the In-itself and For-itself is immanent to reality itself;. The antinomies of Kant, quantum physics, and Alain Badiou's 'materialist' principle that 'The One is Not', point towards an inconsistent ("Barred") Real itself (that Lacan conceptualized prior). Although there are multiple Symbolic interpretations of the Real, they are not all relatively "true".
LaCugna, a Western Theologian, sought common ground with Eastern Christians through re-examining early Christian scholars or Church Fathers. She rejected modern individualist notions of personhood and emphasised the self-communication of God. Building on the work of Karl Rahner, LaCugna argued that the "demise of the doctrine of the Trinity" started when early church theologians had to respond to the teachings of Arius, arch-heretic of the Christian church. Arius' doctrine required a response, and the Church Fathers' response began the theological trek into speculation on the inner, hidden life of God, commonly referred to as the immanent Trinity.
The emphasis on the Immanent Divine presence in everything gave new value to prayer and deeds of kindness, alongside Rabbinic supremacy of study, and replaced historical mystical (kabbalistic) and ethical (musar) asceticism and admonishment with optimism, encouragement, and daily fervour. This populist emotional revival accompanied the elite ideal of nullification to paradoxical Divine Panentheism, through intellectual articulation of inner dimensions of mystical thought. The adjustment of Jewish values sought to add to required standards of ritual observance, while relaxing others where inspiration predominated. Its communal gatherings celebrate soulful song and storytelling as forms of mystical devotion.
When analysing the work of the artist as a whole, Ronald Paulson says, "In A Harlot's Progress, every single plate but one is based on Dürer's images of the story of the Virgin and the story of the Passion." In other works, he parodies Leonardo da Vinci's Last Supper. According to Paulson, Hogarth is subverting the religious establishment and the orthodox belief in an immanent God who intervenes in the lives of people and produces miracles. Indeed, Hogarth was a Deist, a believer in a God who created the universe but takes no direct hand in the lives of his creations.
Osman Hassan Ahmed, who had also compiled a list of Sudan scholars. Combining their lists, they sent out letters to roughly 70 people, informing them of the immanent formation of the Sudan Studies Association. The first meeting of the Association was held at The George Washington University on February 7, 1981. Thirty-five people attended the inaugural meeting, where officers were appointed, a steering committee formed, and contributions received from attendees, the Ministry of Education in the Sudan, the officer of Sudan's Cultural Counsellor in Washington, as well as Osman Hassan Ahmed and the former Ambassador, Salah Hashim.
Wotanism teaches that God dwells within the individual human spirit as an inner source of magical power, but is also immanent within nature through the primal laws which govern the cycles of growth, decay and renewal. List explicitly rejects a Mind-body dualism of spirit versus matter or of God over or against nature. Humanity is therefore one with the universe, which entails an obligation to live in accordance with nature. But the individual human ego does not seek to merge with the cosmos. "Man is a separate agent, necessary to the completion or perfection of ‘God's work’".
The universal principle that gives origin to the world is conceived as transcendent and immanent to creation, at the same time. The Chinese idea of the universal God is expressed in different ways; there are many names of God from the different sources of Chinese tradition, reflecting a "hierarchic, multiperspective" observation of the supreme God. Chinese scholars emphasise that the Chinese tradition contains two facets of the idea of God: one is the personified God of popular devotion, and the other one is the impersonal God of philosophical inquiry. Together they express an "integrated definition of the monistic world".
Its texts such as the Devi- Bhagavata Purana states: Shaktism's focus on the Divine Female does not imply a rejection of the male. It rejects masculine-feminine, male-female, soul- body, transcendent-immanent dualism, considering nature as divine. Devi is considered to be the cosmos itself – she is the embodiment of energy, matter and soul, the motivating force behind all action and existence in the material universe. Yet in Shaktism, states C. MacKenzie Brown, the cultural concepts of masculine and the feminine as they exist among practitioners of Shaktism are aspects of the divine, transcendent reality.
Subsequent work on measuring belief in a just world has focused on identifying multiple dimensions of the belief. This work has resulted in the development of new measures of just-world belief and additional research. Hypothesized dimensions of just-world beliefs include belief in an unjust world, beliefs in immanent justice and ultimate justice, hope for justice, and belief in one's ability to reduce injustice. Other work has focused on looking at the different domains in which the belief may function; individuals may have different just-world beliefs for the personal domain, the sociopolitical domain, the social domain, etc.
The main heroes of Jaziri's opus are three immanent figures that have a very special place in Tunisian history and culture. They are the social reformer Tahar Haddad, the trade-unionist Mohamed Ali El Hammi and the poet Abu Al Kacem Chebbi. However, what has really made Fadhel Jaziri's fame in Tunisia and in the world was mainly his direction of the major musical shows known in Arabic as Nouba and Hadhra. These two works are of tremendous importance to the Tunisian audience as they represent the finest compilations of two basic genres of Tunisian folk music.
The Vedic hymns treat it as "limitless, indescribable, absolute principle", thus the Vedic divine is something of a panentheism rather than simple henotheism. In late Vedic era, around the start of Upanishadic age (~800 BCE), theosophical speculations emerge that develop concepts which scholars variously call nondualism or monism, as well as forms of non-theism and pantheism. An example of the questioning of the concept of God, in addition to henotheistic hymns found therein, are in later portions of the Rigveda, such as the Nasadiya Sukta. Hinduism calls the metaphysical absolute concept as Brahman, incorporating within it the transcendent and immanent reality.
The Resurrection touches history, and lives within it, but is not conditioned by it. In this, he concurs with Bultmann, although he disagrees with Emil Brunner that one cannot make dogmatic, plausible, and adequate statements about what happened in the Resurrection Ur-Wunder. "It will no longer do to speak vaguely and obscurely about it, as Albert Scweitzer rightly accuses theology of doing" (p95). Christology, then, is not the disinterested description of given, immanent facts, nor the intellectual clarification of religious experience. "Christological knowledge is characterized by the standpoint of faith, appears as a function of faith, and is meaningful only in the situation of faith" (p112).
He argues that the closer we get to the Biblical vision of history, " I cannot discover the slightest hint of a "philosophy of history". By this he means that a truly theological view of history is not movement to an immanent end, but a transcendent eschatological hope in the consummation of the world. It is not a "philosophy" or attempt to systematize the movement of history. This point is clear in the epilogue of Meaning in History where he says, " The attempt at elucidation of the dependence of the philosophy of history on the eschatological history of fulfillment and salvation does not solve the problem of historical thinking.
Kabbalists equated the final Sephirah Malkuth (Kingdom) with the indwelling Feminine Divine immanent Presence of God throughout Creation, adapting for it the previous Rabbinic term Shekhinah (Divine Presence), but lending the concept new hypostatic and sexual interpretation (Earlier Biblical Wisdom literature describes Wisdom as a feminine manifestation of God). The fallen, exiled state of Creation by man exiles the Shekhinah into captivity among the Kelipot forces of impurity, awaiting redemption Above by man Below. Nachman of Breslov saw this archetype in fairy tales of the world, but in disordered narrative. His Kabbalistic tales rearrange the symbols to free the Divine Queen for reunion with The Holy One Blessed Be He.
Povinelli’s work has focused on developing a critical theory of late liberalism that would support an anthropology of the otherwise. This critical task is animated by a critical engagement with the traditions of American pragmatism and continental immanent critique and grounded in the circulation of values, materialities, and socialities within settler liberalisms. Her first two books examined the governance of the otherwise in late liberal settler colonies from the perspective of the politics of recognition. In particular, they focused on impasses within liberal systems of law and value as they meet local Australian indigenous worlds, and the effect of these impasses on the development of legal and public culture in Australia.
800 BCE), theosophical speculations emerge that develop concepts which scholars variously call nondualism or monism, as well as forms of non-theism and pantheism. An example of the questioning of the concept of God, in addition to henotheistic hymns found therein, are in later portions of the Rigveda, such as the Nasadiya Sukta. Hinduism calls the metaphysical absolute concept as Brahman, incorporating within it the transcendent and immanent reality.PT Raju (2006), Idealistic Thought of India, Routledge, , page 426 and Conclusion chapter part XIIPaul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, , page 91 Different schools of thought interpret Brahman as either personal, impersonal or transpersonal.
Bulent Diken (born 1964) is a Danish-Turkish philosopher and sociologist who teaches at Lancaster University. He has studied urban planning at the Aarhus School of Architecture.Bülent Diken He is known for his research on social theory, post-structuralism, nihilism, political philosophy, urban sociology, and immigration.Review: Immanent Aporia (A review of Nihilism by Bülent Diken)Margins of Nihilism/Nihilisms of the Margin (A review of Nihilism by Bülent Diken)The Culture of Exception Sociology Facing the CampSelf- Orientalise, Iran Inside Out, Contemporary PracticesA review of Bülent Diken's Strangers, Ambivalence and Social Theory, reviewed by Ioannis Armakolas During 1998-1999 he was an assistant professor at Roskilde University, Department of Geography.
List believed that the basic teachings of Wotanism were found in the runic alphabet, believing that they could be deciphered by linking these letters with particular runic spells which appear in the Old Norse Havamal. He claimed to have deciphered these secret meanings himself, translating them as statements such as "Know yourself, then you know everything", "Do not fear death, he cannot kill you", "Marriage is the root of the Aryan race!", and "Man is one with God!" List emphasised the importance of a mystical union between humans and the universe, viewing divinity as being immanent in nature, with all life being an emanation of it.
He also recognized nectar theft by certain insects. During his lifetime, his work was somewhat neglected, not only because it seemed to a lot of his contemporaries as obscene that flowers had something to do with sexual functions, but also because the immanent importance of his findings on the aspects of selection and evolution was not recognized. One contemporary A. W. Henschel in Breslau (1820) wrote that Sprengel's idea gave the impression of a fairy tale to entertain a schoolboy. It did get a favourable review from his doctor Heim who wrote that the "work is a masterpiece, an original of which all of Germany can be proud" of.
Theism generally holds that God exists realistically, objectively, and independently of human thought; that God created and sustains everything; that God is omnipotent and eternal; and that God is personal and interacting with the universe through, for example, religious experience and the prayers of humans. Theism holds that God is both transcendent and immanent; thus, God is simultaneously infinite and, in some way, present in the affairs of the world. Not all theists subscribe to all of these propositions, but each usually subscribes to some of them (see, by way of comparison, family resemblance). Catholic theology holds that God is infinitely simple and is not involuntarily subject to time.
The common name of the human species in English is historically man (from Germanic), often replaced by the Latinate human (since the 16th century). In addition to the generally accepted taxonomic name Homo sapiens (Latin: "sapient man", Linnaeus 1758), other Latin-based names for the human species have been created to refer to various aspects of the human character. Some of these are ironic of the self-ascribed nobility immanent in the choice of sapiens, others are serious references to human universals that may be considered defining characteristics of the species. Most of these refer to linguistic, intellectual, spiritual, aesthetic, social or technological abilities taken to be unique to humanity.
The souls of humans and animals are emanations from this primordial Fire, and are, likewise, subject to Fate: Individual souls are perishable by nature, and can be "transmuted and diffused, assuming a fiery nature by being received into the seminal reason ("logos spermatikos") of the Universe".Marcus Aurelius, Meditations, iv. 21. Since right Reason is the foundation of both humanity and the universe, it follows that the goal of life is to live according to Reason, that is, to live a life according to Nature. Stoic theology is a fatalistic and naturalistic pantheism: God is never fully transcendent but always immanent, and identified with Nature.
Whereas before, theologians had concentrated on the nature of God as revealed in God's actions in history (commonly called the economic Trinity). According to LaCugna, the church father Augustine furthered this divide between economic and immanent Trinity with his psychological model of the Trinity, which described the inner life of God as being like a human's memory, intellect, and will. The real culprit in this matter, though, was Thomas Aquinas, whose scholastic theology took theological speculation to a whole new level. Against Rahner and Karl Barth (in Church Dogmatics I/1, §9), LaCugna wished to retain the use of the word persons in relation to the three persons of the Trinity.
This surrealism, like objectivism, recognizes alienation but is more socially alert. It thereby denies itself the positivist notions of objectivism, which are recognised as illusion. Its content deals instead with "permitting social flaws to manifest themselves by means of flawed invoice, which defines itself as illusory with no attempts at camouflage through attempts at an aesthetic totality" , thereby destroying aesthetic formal immanence and transcending into the literary realm. This surrealism is further differentiated from a fourth type of music, the so-called Gebrauchsmusik of Paul Hindemith and Hanns Eisler, which attempts to break through alienation from within itself, even at the expense of its immanent form .
Traditionally, both Judaism and Christianity believe in the God of Abraham, Isaac and Jacob, for Jews the God of the Tanakh, for Christians the God of the Old Testament, the creator of the universe. Judaism and major sects of Christianity reject the view that God is entirely immanent (although some see this as the concept of the Holy Ghost) and within the world as a physical presence, (although Christians believe in the incarnation of God). Both religions reject the view that God is entirely transcendent, and thus separate from the world, as the pre-Christian Greek Unknown God. Both religions reject atheism on one hand and polytheism on the other.
A particular application of the concern about presuppositions and metalanguage, noted above, is that any specification of semantics other than that which is immanent in language can only be stated in a metalanguage external to language (which would call for its own syntactic description and semantic interpretation). Prior to Harris's discovery of transformations, grammar as so far developed could not yet treat of individual word combinations, but only of word classes. A sequence or ntuple of word classes (plus invariant morphemes, termed constants) specifies a subset of sentences that are formally alike. Harris investigated mappings from one such subset to another in the set of sentences.
From Internet-blog’s: > ...to our opinion, none of the writers, who write in Russian now, is so > close to Kafka with his flagrant gad – loneliness in the crowd, with his > piercing solo of humanity in our technogenic age, marked with innumerable > conflicts, as Shifrin. <...> His talent is protean and many-sided. However, > the main thing is that Efim Shifrin is the author of four books, > unprecedented in their artistry and frankness, appealingness and the special > representation of modern world view. <...> Capability to see the frames of > existence in crevices of the implacable time run is the peculiar, wonderful > gift, immanent to the talent of Shifrin.
The descending chain of Worlds proceeds in the diagram towards the centre of the circle, representing our lowest, physical realm. Each successive World and Sephirah is a successively smaller concentric circle, representing diminished, more constricted Divinity. The same Kav line is still shown connecting the outer Ein Sof to the centre of the circle, as the light of the Kav is the origin of all Creation after the Tzimtzum, though its light undergoes innumerable second tzimtzumim, toward the circle's centre. The utilisation here of concentric circles, or spheres is also significant, as with each subsequent lower step, the light encompasses" (sovev - "surrounds") that level of "immanent" (mimalei"-"filled") creation.
His approach differs in essence from Niklas Luhmann's theory of social systems because Parsons rejects the idea that systems can be autopoietic, short of the actual action system of individual actors. Systems have immanent capacities but only as an outcome of the institutionalized processes of action-systems, which, in the final analysis, is the historical effort of individual actors. While Luhmann focused on the systemic immanence, Parsons insisted that the question of autocatalytic and homeostatic processes and the question about the actor as the ultimate "first mover" on the other hand was not mutually exclusive. Homeostatic processes might be necessary if and when they occur but action is necessitating.
In his Introduction to the 1964 book Meditations, the Anglican priest Maxwell Staniforth discussed the profound impact of Stoicism on Christianity. In particular: > Another Stoic concept which offered inspiration to the Church was that of > "divine Spirit". Cleanthes, wishing to give more explicit meaning to Zeno's > "creative fire", had been the first to hit upon the term pneuma, or > "spirit", to describe it. Like fire, this intelligent "spirit" was imagined > as a tenuous substance akin to a current of air or breath, but essentially > possessing the quality of warmth; it was immanent in the universe as God, > and in man as the soul and life-giving principle.
It was maintained by the Hesychasts to be of divine origin and to be identical to that light which had been manifested to Jesus' disciples on Mount Tabor at the Transfiguration. This Barlaam held to be polytheistic, inasmuch as it postulated two eternal substances, a visible (immanent) and an invisible God (transcendent). On the Hesychast side, the controversy was taken up by St Gregory Palamas, afterwards Archbishop of Thessalonica, who was asked by his fellow monks on Mt Athos to defend Hesychasm from the Barlaam's attacks. St Gregory was well-educated in Greek philosophy (dialectical method) and thus able to defend Hesychasm using Western precepts.
His poems follow his own mystical experience, but they also outline the philosophy of South Indian Hinduism, and the Tirumandiram by Saint Tirumular in its highest form, one that is at once devotional and nondual, one that sees God as both immanent and transcendent. Thayumanavar's key teaching is to discipline the mind, control desires and meditate peacefully. He went on to say that "it is easy to control an elephant, catch hold of the tiger's tail, grab the snake and dance, dictate the angels, transmigrate into another body, walk on water or sit on the sea; but it is more difficult to control the mind and remain quiet".
Tu Weiming, a student of Mou, furtherly develops the theology of "immanent transcendence". By his own words: According to Tu, the more man may penetrate his own inner source, the more he may transcend himself. By the metaphorical words of Mencius (7a29), this process is like "digging a well to reach the source of water". It is for this emphasis on transcending the phenomena to reach the true self, which is the divine, that Tu defines Confucian religiosity as the "ultimate self- transformation as a communal act and as a faithful dialogical response to the transcendent"; Confucianism is about developing the nature of humanity in the right, harmonious way.
Richard Ritter von Schubert-Soldern (14 December 1852, Prague, Kingdom of Bohemia – 19 October 1924,Virtual International Authority File Zwettl, Austria) was a Bohemian-born Austrian philosopher. (His year of death is sometimes said to have been 1935.) Schubert-Soldern earned a doctorate at the University of Prague in 1879 and habilitated at Leipzig University in 1882 with a thesis titled Ueber Trancendenz des Objects und Subjects (On the Transcendence of the Object and Subjec). He held teaching posts at Leipzig University and a Görz gymnasium. He defended immanent philosophyNikolay Milkov, Early Analytic Philosophy and the German Philosophical Tradition, London: Bloomsbury, 2020, p. 157.
Plant Simulation is a computer application developed by Siemens PLM Software for modeling, simulating, analyzing, visualizing and optimizing production systems and processes, the flow of materials and logistic operations. Using Tecnomatix Plant Simulation, users can optimize material flow, resource utilization and logistics for all levels of plant planning from global production facilities, through local plants, to specific lines. Within the Plant Design und Optimization Solution the software portfolio, to which Plant Simulation belongs, is — together with the products of the Digital Factory and of Digital Manufacturing — part of the Product Lifecycle Management Software (PLM). The application allows comparing complex production alternatives, including the immanent process logic, by means of computer simulations.
Due to the element of surprise – a combination of darkness and the unexpected route of attack – the company took the hill with relatively few casualties, all of whom were not fatally wounded. All through the night, the young soldiers searched for the protective tunnels dug by the Turks, but to no avail. They tried digging trenches in the rocky ground, but were unsuccessful, and so, they started heaping up stones in order to make protective mounds in advance of the immanent counter-attack. Furthermore, they faced superior Arab fire supporting the enemy from the hill across the valley, at a distance of only several hundred meters.
The way and the extent > to which that need could be satisfied is different in various periods, but > the tendency for as pure and selective language can be noted even in Old > Dubrovnik writers, and in Vitezović. All the way to pre-Illyrian and > Illyrian efforts and by the end of the XIX. century, when the osmotic > influence of traditional Croatian literary heritage does not cease to > stop...That care of language purity which characterizes Croatian literary > expression even in the XIX. century, remains immanent in later > periods...Literary language of the Croats is in fact organic continuation of > older state of affairs in Croatian literature.
It was maintained by the Hesychasts to be of divine origin and to be identical to that light which had been manifested to Jesus' disciples on Mount Tabor at the Transfiguration. Barlaam held this concept to be polytheistic, inasmuch as it postulated two eternal substances, a visible (immanent) and an invisible God (transcendent). On the Hesychast side, the controversy was taken up by Antonite St Gregory Palamas, afterwards Archbishop of Thessalonica, who was asked by his fellow monks on Mt Athos to defend Hesychasm from the Barlaam's attacks. St Gregory was well-educated in Greek philosophy (dialectical method) and thus able to defend Hesychasm using Western precepts.
In a broad sense, the universe itself a huge text expressing ultimate truth (Dharma) which must be "read". Dainichi means "Great Sun" and Kūkai uses this as a metaphor for the great primordial Buddha, whose teaching and presence illuminates and pervades all, like the light of the sun. This immanent presence also means that every being already has access to enlightenment (hongaku) and Buddha nature, and that, because of this, there is the possibility of "becoming Buddha in this very embodied existence" (sokushinjôbutsu). This is achieved because of the non-dual relationship between the macrocosm of Hosshin and the microcosm of the Shingon practitioner.
The Etruscan system of belief was an immanent polytheism; that is, all visible phenomena were considered to be a manifestation of divine power and that power was subdivided into deities that acted continually on the world of man and could be dissuaded or persuaded in favour of human affairs. How to understand the will of deities, and how to behave, had been revealed to the Etruscans by two initiators, Tages, a childlike figure born from tilled land and immediately gifted with prescience, and Vegoia, a female figure. Their teachings were kept in a series of sacred books. Three layers of deities are evident in the extensive Etruscan art motifs.
A coal phase-out for Germany is implied in Germany's Climate Action Plan 2050, environment minister Barbara Hendricks said in an interview on 21November 2016. "If you read the Climate Action Plan carefully, you will find that the exit from coal-fired power generation is the immanent consequence of the energy sector target.... By 2030... half of the coal-fired power production must have ended, compared to 2014", she said. Plans to cut down the ancient Hambach Forest to extend the Hambach open pit mine in 2018 have resulted in massive protests. On 5 Oct 2018 a German court ruled against the further destruction of the forest for mining purposes.
And not only do ordinary things and occurrences bring with them the experience of God. Everything that happens to a man evokes that experience, evil as well as good, for a Berakah is said also at evil tidings. Hence, although the experience of God is like none other, the occasions for experiencing Him, for having a consciousness of Him, are manifold, even if we consider only those that call for Berakot. Whereas Jewish philosophers often debate whether God is immanent or transcendent, and whether people have free will or their lives are determined, Halakha is a system through which any Jew acts to bring God into the world.
In his Introduction to the 1964 book Meditations, the Anglican priest Maxwell Staniforth discussed the profound impact of Stoicism on Christianity. In particular: > Another Stoic concept which offered inspiration to the Church was that of > 'divine Spirit'. Cleanthes, wishing to give more explicit meaning to Zeno's > 'creative fire', had been the first to hit upon the term pneuma, or > 'spirit', to describe it. Like fire, this intelligent 'spirit' was imagined > as a tenuous substance akin to a current of air or breath, but essentially > possessing the quality of warmth; it was immanent in the universe as God, > and in man as the soul and life-giving principle.
The infinite is present in the finite, while fully preserving its infinitude (and thus not through any "anderssein" or similar). God is simultaneously transcendent and an immanent ground for the finite world, and in so far as this world, qua finite, is undergoing a developmental process, he is the foundation, law and endpoint of this development, the creator and maintainer of the finite world, its providence and salvation. In relation to this, Boström develops a teodicé where he teaches that all imperfection and all evil depends entirely on finite beings, whereas God, as a perfect being, cannot be the ground of anything but the eternal life and salvation of these lesser beings.
462 The classical economics conception of supply and demand must be therefore extended to accommodate a type of social interaction that is not immanent in the economics paradigm. Veblen understood man as a creature with a strong instinct to emulate others to survive. As social status is in many cases at least partially based on or represented by one's property, men tend to try and match their acquisitions with those who are higher in a social hierarchy. In terms of taste and modern consumption this means that taste forms in a process of emulation: people emulate each other, which creates certain habits and preferences, which in turn contributes to consumption of certain preferred goods.
The soul's power of knowing has two sides: a passive (the intellectus possibilis) and an active (the intellectus agens). It is the capacity to form concepts and to abstract the mind's images (species) from the objects perceived by sense; but since what the intellect abstracts from individual things is universal, the mind knows the universal primarily and directly and knows the singular only indirectly by virtue of a certain reflexio (cf. Scholasticism). As certain principles are immanent in the mind for its speculative activity, so also a "special disposition of works"—or the synderesis (rudiment of conscience)—is inborn in the "practical reason," affording the idea of the moral law of nature so important in medieval ethics.
Rottenberg's language is paradoxical, whence that feeling of surprise and perplexity: on one side he's directly affective unwilling to re-create metaphors; his images are cries, onomatopoeias, moans, silences; on the other hand, he makes poetry, creating metaphors as a side effect, immanent to affectionate, self-produced. Always multiple and open metaphors and symbols, but also downright personal. The disruption of the compositional syntax, the variety of colors found, the exposed textures, the bluntness, are what create a style, and at the limit, an enigma. A wandering language without a country, that of an identity that escapes from the identical, always becoming: becoming-man, becoming-animal, becoming-woman, becoming-mass, becoming-another...
Michael Hawley, Sarvepalli Radhakrishnan (1888—1975), Internet Encyclopedia of Philosophy Gandhi endorsed the Jain concept of Anekantavada, the notion that truth and reality are perceived differently from diverse points of view, and that no single point of view is the complete truth. This concept embraces the perspectives of both Vedānta which, according to Jainism, "recognizes substances but not process", and Buddhism, which "recognizes process but not substance". Jainism, on the other hand, pays equal attention to both substance (dravya) and process (paryaya). According to Sarma, who stands in the tradition of Nisargadatta Maharaj, Advaitavāda means "spiritual non-dualism or absolutism", in which opposites are manifestations of the Absolute, which itself is immanent and transcendent.
Early teleological approaches to history can be found in theodicies, which attempted to reconcile the problem of evil with the existence of God—providing a global explanation of history with belief in a progressive directionality organized by a superior power, leading to an eschatological end, such as a Messianic Age or Apocalypse. However, this transcendent teleological approach can be thought as immanent to human history itself. Augustine of Hippo, Thomas Aquinas, Jacques-Bénigne Bossuet, in his 1679 Discourse On Universal History, and Gottfried Leibniz, who coined the term, formulated such philosophical theodicies. Leibniz based his explanation on the principle of sufficient reason, which states that anything that happens, does happen for a specific reason.
Educating the students about Human trafficking MISSING observed that many youth in vulnerable areas are unaware of the threat of trafficking that is immanent to them. Therefore, it felt that an important step in overcoming sex trafficking is to educate vulnerable populations of the threat it poses to them. There have been a series of talks in schools and colleges to ensure that the Next Generation is aware of the problem at hand. To back the Installations and talks, MISSING has been doing an important ground project in the form of a stencil project across the country, where students, artists and rescued girls, NGOs are working together to put the MISSING silhouettes on the city walls.
Central in the doctrinal development of Chan Buddhism was the notion of Buddha-nature, the idea that the awakened mind of a Buddha is already present in each sentient being (pen chueh in Chinese Buddhism, hongaku in Japanese Zen). This Buddha-nature was initially equated with the nature of mind, while later Chan-teachings evaded any reification by rejecting any positivist terminology. The idea of the immanent character of the Buddha- nature took shape in a characteristic emphasis on direct insight into, and expression of this Buddha-nature. It led to a reinterpretation and Sinification of Indian meditation terminology, and an emphasis on subitism, the idea that the Buddhist teachings and practices are comprehended and expressed "sudden," c.q.
Sheridan also describes Advaitic Theism as a "both/and" solution for the questions of whether God is transcendent or immanent, and credits the Bhāgavata with a 'truly creative religious moment' for introducing this philosophy. The text suggests that God Vishnu and the soul (atman) in all beings is one in quality (nirguna). Bryant states that the monism in Bhagavata Purana is certainly built on Vedanta foundations, but not exactly the same as the monism of Adi Shankara. The Bhagavata asserts, according to Bryant, that the empirical and the spiritual universe are both metaphysical realities, and manifestations of the same Oneness, just like heat and light are "real but different" manifestations of sunlight.
Pantheism is the belief that reality is identical with divinity,"the term 'pantheist' designates one who holds both that everything constitutes a unity and that this unity is divine." or that all-things compose an all- encompassing, immanent god. Pantheist belief does not recognize a distinct personal god, anthropomorphic or otherwise, but instead characterizes a broad range of doctrines differing in forms of relationships between reality and divinity. Pantheistic concepts date back thousands of years, and pantheistic elements have been identified in various religious traditions. The term pantheism was coined by mathematician Joseph Raphson in 1697 and has since been used to describe the beliefs of a variety of people and organizations.
His own philosophical position can be described as "a philosophy of immanence," which, following Spinoza, views the immanent world as all there is and as the sole possible source of social and political normativity. The latter theme was extensively probed in his two-volume Spinoza and Other Heretics (Princeton, 1989), which traces the idea of immanence back to Spinoza and follows its adventures in later thinkers of modernity from Kant and Hegel to Nietzsche and beyond. Yovel was to return as visiting professor both to Princeton University (1970–71) and the Sorbonne (1978–80), among other foreign appointments. His years on both sides of the Atlantic helped shape Yovel's attitude towards Anglo-American analytic philosophy.
But there are no symbols of any kind in nature. There is no art in nature, just as there is no philosophy, literature or science. These are just a few out of about a hundred distinctions between art and design presented in this book. Moreover, the need to establish the distinction between art and design is a necessary condition for the possibility of understanding that non-figurative visual art is not art at all but design, and therefore there is a necessity to establish a new paradigm for art in the future in order to free it from its century-long stagnation. There is a skintight and immanent connection between all the stages of Avital’s life-time work: a.
Walter Harry Pitts, Jr. (23 April 1923 – 14 May 1969) was a logician who worked in the field of computational neuroscience.Smalheiser, Neil R. "Walter Pitts" , Perspectives in Biology and Medicine, Volume 43, Number 2, Winter 2000, pp. 217–226, The Johns Hopkins University Press He proposed landmark theoretical formulations of neural activity and generative processes that influenced diverse fields such as cognitive sciences and psychology, philosophy, neurosciences, computer science, artificial neural networks, cybernetics and artificial intelligence, together with what has come to be known as the generative sciences. He is best remembered for having written along with Warren McCulloch, a seminal paper in scientific history, titled "A Logical Calculus of Ideas Immanent in Nervous Activity" (1943).
Paul Audi : Michel Henry : Une trajectoire philosophique, Les Belles Lettres, 2006, p. 175 : "[...] de ce qui se trouve donné au regard, à la sensibilité, à la perception, la philosophie se doit de remonter au fondement de la donation, un fondement qui, lui, ne saurait être donné comme quelque chose d'extérieur, qui n'est pas même visible, puisqu'il relève de la vie subjective absolue, dont le caractère d'essence est d'être tout à la fois pathétique et dynamique -- c'est-à-dire immanent". Love cannot see itself, any more than hatred; feelings are felt in the secrecy of our hearts, where no look can penetrate.Michel Henry, L’Essence de la manifestation, PUF, 1963 (§ 62-63, pp. 692-714).
Every compact metric space is complete; the real line is non- compact but complete; the open interval (0,1) is incomplete. Every Euclidean space is also a complete metric space. Moreover, all geometric notions immanent to a Euclidean space can be characterized in terms of its metric. For example, the straight segment connecting two given points A and C consists of all points B such that the distance between A and C is equal to the sum of two distances, between A and B and between B and C. The Hausdorff dimension (related to the number of small balls that cover the given set) applies to metric spaces, and can be non-integer (especially for fractals).
Substance is incessantly active, each Attribute exercising its kind of energy in all possible ways. Thus the various objects and events of the material world come into being as modes (modifications or states) of the attribute Extension; and the various minds and mental experiences come into being as modes of the attribute Thought (or Consciousness). These modes are not external creations of the Attributes, but immanent results — they are not "thrown off" by the Attributes, but are states (or modifications) of them, as air-waves are states of the air. Each Attribute, however, expresses itself in its finite modes not immediately (or directly) but mediately (or indirectly), at least in the sense to be explained now.
Swift's works would pretend to speak in the voice of an opponent and imitate the style of the opponent and have the parodic work itself be the satire. Swift's first major satire was A Tale of a Tub (1703-1705), which introduced an ancients/moderns division that would serve as a distinction between the old and new conception of value. The "moderns" sought trade, empirical science, the individual's reason above the society's, while the "ancients" believed in inherent and immanent value of birth, and the society over the individual's determinations of the good. In Swift's satire, the moderns come out looking insane and proud of their insanity, and dismissive of the value of history.
Broadly speaking, Royce's is a virtue ethic in which our loyalty to increasingly less immediate ideals becomes the formative moral influence in our personal development. As persons become increasingly able to form loyalties, the practical and ongoing devotion to a cause bigger than themselves, and as these loyalties become unifiable in the higher purposes of groups of persons over many generations, humanity is increasingly better able to recognize that the highest ideal is the creation of a perfected “beloved community” in which each and every person shares. The beloved community as an ideal experienced in our acts of loyal service integrates into Royce's moral philosophy a Kingdom of Ends, but construed as immanent and operative instead of transcendental and regulative.
And his criticism was that they arrived at theologically erroneous conclusions. The three most serious of these, in his view, were believing in the co-eternity of the universe with God, denying the bodily resurrection, and asserting that God only has knowledge of abstract universals, not of particular things (not all philosophers subscribed to these same views). During his life, al-Kindi was fortunate enough to enjoy the patronage of the pro-Mutazilite Caliphs al-Ma'mun and al-Mu'tasim, which meant he could carry out his philosophical speculations with relative ease. In his own time, al- Kindi would be criticized for extolling the "intellect" as being the most immanent creation in proximity to God, which was commonly held to be the position of the angels.
Autonomous agency may also be concerned with the relationship between two or more agencies in a mutual relationship with each other and their environments, with imperatives for an agency's behaviour within an interactive context due to immanent emergent attributes.Guo, K.J., Yolles, M., Fink, G., Iles, P., 2016, The Changing Organisation: Agency Theory in a Cross-cultural Context, Cambridge: Cambridge University Press In political economy: Human agency refers to the ability to shape one’s life and a few dimensions can be differentiated. Individual agency is reflected in individual choices and the ability to influence one’s life conditions and chances. The individual agency differs strongly within the society across age, gender, income, education, personal health status, position in social networks, and other dimensions.
The irony and struggles of life, coupled with his naturally curious mind, led him to question the traditional Christian view of God: Scholars have debated Hardy's religious leanings for years, often unable to reach a consensus. Once, when asked in correspondence by a clergyman, Dr. A.B. Grosart, about the question of reconciling the horrors of human and animal life with "the absolute goodness and non-limitation of God",Florence Emily Hardy, The Early Life of Thomas Hardy, 1840–1891, p. 269 Hardy replied, Hardy frequently conceived of, and wrote about, supernatural forces, particularly those that control the universe through indifference or caprice, a force he called The Immanent Will. He also showed in his writing some degree of fascination with ghosts and spirits.
In addition to Asha Vahishta's role as an Amesha Spenta and hence one of the primordial creations through which all other creation was realized, Truth is one of the "organs, aspects or emanations" of Ahura Mazda through which the Creator acts and is immanent in the world.. Although Vohu Manah regularly stands first in the list of the Amesha Spenta (and of Ahura Mazda's creations), in the Gathas Asha Vahishta is the most evident of the six, and also the most commonly associated with Wisdom (Mazda). In the 238 verses of these hymns, Aṣ̌a appears 157 times. Of the other concepts, only Vohu Manah "Good Purpose" appears nearly as often (136 occurrences). In comparison, the remaining four of the great sextet appear only 121 times altogether.
Fine analyzes the arguments Aristotle ascribes to Plato and assesses his criticisms of them, asking whether he correctly interprets Plato's arguments for and views about the nature and existence of forms. She also considers aspects of Aristotle's alternative epistemological and metaphysical views, and relates both his and Plato's views to contemporary issues in metaphysics, such as the distinction between universals and particulars, the range of universals, and whether they can exist uninstantiated. Fine's second book, Plato on Knowledge and Forms: Selected Essays, collects 15 articles on Plato's metaphysics and epistemology. Among the topics these essays consider are Meno's paradox; knowledge and belief in Republic 5-7; the Theaeteteus; the separation of forms; whether forms are immanent; and forms as causes.
Deputy Leader of the Opposition Walter Nash had been acting leader since Fraser was taken ill the year earlier and was viewed as an obvious successor. As the election of Nash to replace Fraser was viewed as an inevitability, most speculation at the time was concentrated on the deputy leadership and the immanent by-election for Fraser's seat of Brooklyn. Both of these questions revolved around former cabinet minister Arnold Nordmeyer (seen as a viable contender for both positions) but had lost his seat in the 1949 election. As acting leader, Nash brought the election of leader to before the by-election meaning Nordmeyer was unable to contest either position as only elected members of the caucus were eligible to stand.
During the composition of "Strophes" (2003), in which the architectonic features of a high-tech factory influenced various parameters of the work such as the production of sounds, Marios Joannou Elia developed the concept of polymediality. This involved two dimensions: the work-immanent compositional dimension and polymediality in the process of staging. The prefix poly denotes a qualitative paradigm shift; not a quantitative much, but a qualitative, polyaesthetic more. Written between 2007 and 2010 as a commentary focused on his opera "Die Jagd" (2008) and the orchestral piece "Akanthai" (2009), his book "The Concept of Polymediality" - published by Schott Music (2017) - illuminates Elia's concept of polymediality and, by providing a wealth of examples, how literary sources become an inherent polymedial element of his music.
Whereas rationality was the key to completing Hegel's philosophical system, Schelling could not accept the absolutism prioritzed to Reason. Bowie elaborates on this: > Hegel's system tries to obviate the facticity of the world by understanding > reason as the world's immanent self-articulation. Schelling, in contrast, > insists that human reason cannot explain its own existence, and therefore > cannot encompass itself and its other within a system of philosophy. We > cannot, [Schelling] maintains, make sense of the manifest world by beginning > with reason, but must instead begin with the contingency of being and try to > make sense of it with the reason which is only one aspect of it and which > cannot be explained in terms of its being a representation of the true > nature of being.
Smith's parents were Theosophists with Pantheistic tendencies (involving the belief in an immanent God who is identical with the Universe or nature), and both were fond of folk music. His mother, Mary Louise, originally from Sioux City, Iowa, came from a long line of school teachers and herself taught for a time on the Lummi Indian reservation near Bellingham. His father, Robert James Smith, a fisherman, worked as a watchman for the Pacific American Fishery, a salmon canning company. Smith's paternal great-grandfather John Corson Smith (d. 1910) had been a Union colonel in the American Civil War, brevetted Brigadier General just as the war ended, and had served from 1885-89 as Lieutenant Governor of the state of Illinois.
When Jacob is to reunite with his brother Esau, he prays in distress that God save him from what he fears will be an attack on him, his family, and his servants. Similarly to his grandfather Abraham, his prayer lays out an argument, in this case by invoking statements God had made in the past to convince God to aid him. Jacob's prayer does not seem to impact his optimism, for when Esau approaches, he divides his children among his maidservants and wives, so as to protect them from what he still feels is an immanent attack. The Torah, however, when taken literally, describes a joyful meeting, with Esau disregarding formalities so as to embrace his brother, although interpreters suggest Esau actually attacked his younger brother.
Robinson Jeffers is mentioned in the 2004 film I Heart Huckabees by the character Albert Markovski played by Jason Schwartzman, when defending Jeffers as a nature writer against another character's claim that environmentalism is socialism. Markovski says "Henry David Thoreau, Robinson Jeffers, the National Geographic Society...all socialists?" A passage from Jeffers's poem "Ghost" was read in the Ghost Adventures episode "Tor House", where the Ghost Adventures crew investigated Jeffers's house to see if Jeffers's spirit would appear 50 years later after his death as was said in his poem. In A Secular Age, a critique of Western secularization, philosopher Charles Taylor presents Jeffers as an important literary example of "immanent anti-humanism" alongside figures such as Friedrich Nietzsche and Cormac McCarthy.
The Etruscan system of belief was an immanent polytheism; that is, all visible phenomena were considered to be manifestations of divine power, and that power was embodied in deities who acted continually on the world but could be dissuaded or persuaded by mortal men. Long after the assimilation of the Etruscans, Seneca the Younger said that the difference between the Romans and the Etruscans was that > Whereas we believe lightning to be released as a result of the collision of > clouds, they believe that the clouds collide so as to release lightning: for > as they attribute all to deity, they are led to believe not that things have > a meaning insofar as they occur, but rather that they occur because they > must have a meaning.
The musicologist Charles Warren claimed that the proportional structure of the motet mimicked the proportions of Santa Maria del Fiore, the cathedral for whose consecration it was composed. However, David Fallows, Charles Turner, and others subsequently cast doubt on Warren's figures. Following these critiques, Craig Wright published a compelling refutation, demonstrating that Warren's analysis "does violence to the architecture of the church", and that the "unique ratio 6:4:2:3, which governs Dufay's motet, is... in no way immanent, or even superficially apparent, in the design of the cathedral of Florence". Instead, he concludes that Dufay's inspiration was the biblical passage 1 Kings 6:1–20, which gives the dimensions of the Temple of Solomon as 60 x 40 x 20 x 30 cubits.
The critical turn resolves this antinomy in two stages. First, it establishes a system of synthetic a-priori categories and principles that functions as a valid metaphysics of the immanent (empirical) domain; and, secondly, in the Dialectic, it re-orients the metaphysical drive from its search of empty, illusory objects back into the empirical world, and makes us realize our fundamental finitude, as well as the endlessly open horizons within this world which we can explore.Wolfgang Bartuchat, "Yirmiahu Yovel, Kant and the Philosophy of History", Archiv Fuer Geschichte der Philosophie , 66 Band Heft 3, 1984. By metaphysics Kant understood a system of supersensible elements that (1) determines the entities in the sensible world, and (2) concerns the meaning of their being.
Yovel distinguishes between naturalism and the broader concept of a "philosophy of immanence". The latter maintains that (a) immanent reality is all there is, the overall horizon of being; (b) it is also (through humans) the only valid source of moral and political norms; and (c) interiorizing this recognition is a precondition to whatever liberation or redemption humans can hope for. Yovel takes the reader into the latent and overt conversation with Spinoza in the work of Kant, Hegel, the left-Hegelians (Heine, Feuerbach, Hess), Marx, Nietzsche and Freud - all of whom shared a core philosophy of immanence but worked it out in rival ways, which also diverge from Spinoza's. This approach makes vividly present Spinoza's influence on modernity, including Jewish modernity.
Religion, too, was not the answer, but rather an escape. Yovel has shared from the start Nietzsche's radical drive to existential lucidity, which can be emotionally taxing but also liberating. It was, in particular, Kant's program of critical reason (though not its actual execution), and the concept of finite rationality that provided Yovel with the terms for a constructive critique of rationalism, one that recognizes rationality as indispensable for human life and culture, even while taking its finitude more radically than Kant's, by admitting its fallibility, open-endedness, and non-absolute nature. Yovel holds that the history of philosophy is embedded in most philosophical discourse, and that often it contains issues and insights that can be fruitfully contemporized by a method of immanent reconstruction.
According to Christian theology, the transcendent God, who cannot be approached or seen in essence or being, becomes immanent primarily in the God-man Jesus the Christ, who is the incarnate Second Person of the Trinity. In Byzantine Rite theology the immanence of God is expressed as the hypostases or energies of God, who in his essence is incomprehensible and transcendent. In Catholic theology, Christ and the Holy Spirit immanently reveal themselves; God the Father only reveals himself immanently vicariously through the Son and Spirit, and the divine nature, the Godhead is wholly transcendent and unable to be comprehended. This is expressed in St. Paul's letter to the Philippians, where he writes: The Holy Spirit is also expressed as an immanence of God.
Prakāśa is a concept of Kashmir Shaivism translated by various authors as "light", "splendour", "light of consciousness" (identified with Śiva)Vijñana Bhairava, The Practice of Centering Awareness, Swami Lakshman Joo, glossary (Swami Lakshman Joo), "luminous and undifferentiated consciousness"Triadic Mysticism, Paul E. Murphy, glossary (Paul E. Murphy) or "primordial light beyond all manifestations"The Triadic Heart of Shiva, Paul Muller-Ortega, page 95 (Paul Muller-Ortega). Fellow Tantric practitioners Tibetan Buddhists practice Clear Light yoga based on a similar concept. Prakāśa is considered supreme, ultimate, unsurpassable, but as such it cannot be described as pure transcendence, because even though it is above all, it is still present in the manifestation, in every aspect of it. Thus prakāśa is said to be both transcendent and immanent.
The Shakta Agamas are related to the Shaiva Agamas, with their respective focus on Shakti, or Lambda with Shiva in Shakta Tantra and on Shiva in Shaiva texts. DasGupta states that the Shiva and Shakti are "two aspects of the same truth – static and dynamic, transcendent and immanent, male and female", and neither is real without the other, Shiva's dynamic power is Shakti and she has no existence without him, she is the highest truth and he the manifested essence. The Shakta Agamas or Shakta tantras are 64 in number. Some of the older Tantra texts in this genre are called Yamalas, which literally denotes, states Teun Goudriaan, the "primeval blissful state of non- duality of Shiva and Shakti, the ultimate goal for the Tantric Sadhaka".
There is not, as yet, any formal theology of Forest Church as the movement is still very young. It is rooted in panentheistic theology of a God who is both immanent and transcendent, present throughout every part of Creation. Because of this, the theology of Forest Church tends towards environmentalism whereby many in the community are engaged in conservation work such as rewilding, actively campaign with organisations such as Greenpeace and Extinction Rebellion, and adopt eco-friendly lifestyles. Much of this is rooted in the Bible, in passages such as “in his hand is the life of every creature ” (), “the earth is the Lord’s and everything in it ” () and “all things have been created through him […] and in him all things hold together ” ().
The theology of John Calvin has been influential in both the development of the system of belief now known as Calvinism and in Protestant thought more generally. The Encyclopedia of Christianity suggests that: > His theological importance is tied to the attempted systematization of the > Christian doctrine. In the doctrine of predestination; in his simple, > eschatologically grounded distinction between an immanent and a transcendent > eternal work of salvation, resting on Christology and the sacraments; and in > his emphasis upon the work of the Holy Spirit in producing the obedience of > faith in the regenerate (the tertius usus legis, or so-called third use of > the law), he elaborated the orthodoxy that would have a lasting impact on > Reformed theology.Erwin Fahlbusch et al.
Moreover, the German government "in its development cooperation does not lend support to new coal power plants". Regions which depend on coal, like the Lausitz, need special consideration: "we must succeed in establishing concrete perspectives for the future of the affected regions, before concrete decisions on the step- by-step withdrawal from the lignite industry can be taken". Notwithstanding, a coal phase-out for Germany is implied in the plan, environment minister Barbara Hendricks said in an interview on 21November 2016. "If you read the Climate Action Plan carefully, you will find that the exit from coal-fired power generation is the immanent consequence of the energy sector target.... By 2030... half of the coal-fired power production must have ended, compared to 2014", Hendricks said.
Emanationism is an idea in the cosmology or cosmogony of certain religious or philosophical systems. Emanation, from the Latin emanare meaning "to flow from" or "to pour forth or out of", is the mode by which all things are derived from the first reality, or principle. All things are derived from the first reality or perfect God by steps of degradation to lesser degrees of the first reality or God, and at every step the emanating beings are less pure, less perfect, less divine. Emanationism is a transcendent principle from which everything is derived, and is opposed to both creationism (wherein the universe is created by a sentient God who is separate from creation) and materialism (which posits no underlying subjective and/or ontological nature behind phenomena being immanent).
These studies form the basis of her Master's dissertation on Philosophy and several essays included in some of her books, markedly Ethics and Freedom. And even though she maintains a critical perspective faced with these authors, she is certain that this is the starting point for any and all future Ethics and Ontology. Juliana Gonzalez has worked on finding the philosophical foundation of the ethical condition of man and freedom in human nature itself, from an immanent conception of man and critiquing the dualist conceptions that –from her philosophical view- are unsustainable. Also, she believes that free will is necessary for Ethics and it is in this line that she worked on a study from the Greek Philosophers to thinkers like Spinoza and writers such as Dostoyevsky and Kafka, whom she considers crucial to Ethics.
Other writers, in their eagerness, claimed that the thought of the holder of the Chair of Philosophy at the Collège de France, and the aims of the Confédération Générale du Travail and the Industrial Workers of the World were in essential agreement. While social revolutionaries endeavoured to make the most out of Bergson, many religious leaders, particularly the more liberal-minded theologians of all creeds, e.g., the Modernists and Neo-Catholic Party in his own country, showed a keen interest in his writings, and many of them found encouragement and stimulus in his work. The Roman Catholic Church, however, banned Bergson's three books on the charge of pantheism (that is, of conceiving of God as immanent to his Creation and of being himself created in the process of the Creation).
The belief of the Soka Gakkai centers on recognizing that all life has dignity with infinite inherent potential; this immanent "Buddhahood" exists in every person and can be awakened through the Buddhist practice prescribed by Nichiren. Further, a person's social actions at every moment can lead to soka, or the creation of value (the theory of the interdependence of life). Societal change is facilitated through "human revolution", a way of living in the world that creates value. The doctrine of the Soka Gakkai derives from Nichiren, who promulgated the Lotus Sutra as he perceived its application to the epoch in which he and people today live. Soka Gakkai gives significance to Nichiren's writings, as Gosho,“Go” is an honorific prefix and “sho” means writings; thus, literally, honorable writings.
Negri describes the multitude in his The Savage Anomaly as an unmediated, revolutionary, immanent, and positive collective social subject which can found a "nonmystified" form of democracy (p. 194). In his more recent writings with Michael Hardt, however, he does not so much offer a direct definition, but presents the concept through a series of mediations. In Empire it is mediated by the concept of Empire (the new global constitution that Negri and Hardt describe as a copy of Polybius's description of Roman government): > New figures of struggle and new subjectivities are produced in the > conjecture of events, in the universal nomadism [...] They are not posed > merely against the imperial system—they are not simply negative forces. They > also express, nourish, and develop positively their own constituent > projects.
According to Candradhara Sarma, Turiya state is where the foundational Self is realized, it is measureless, neither cause nor effect, all pervading, without suffering, blissful, changeless, self-luminous, real, immanent in all things and transcendent. Those who have experienced the Turiya stage of self- consciousness have reached the pure awareness of their own non-dual Self as one with everyone and everything, for them the knowledge, the knower, the known becomes one, they are the Jivanmukta.; ; Advaita traces the foundation of this ontological theory in more ancient Sanskrit texts.PT Raju (1985), Structural Depths of Indian Thought, State University New York Press, , pages 32-33 For example, chapters 8.7 through 8.12 of Chandogya Upanishad discuss the "four states of consciousness" as awake, dream-filled sleep, deep sleep, and beyond deep sleep.
The stance of realism claims that repeatability of experience gives proof of a basis, which transcends and outruns our percepts, refuting Idealism. Yet it does not consider that the process of thinking, as creation, and the thought about thinking, as abstraction, interchange depending on the quality of one's act. It is the process of thinking that creates thought, which may not recur, but what occurs as thinking of it is what cannot be outrun as a conceptualization, for it is the very immanent process of it, which is what definitely is. Not as thoughts perceived, but as perceptive thinking prior to being construed outside its own totality as a thought, not made an abstraction, which cannot exist or be supposed to exist in any form outside one's thinking.
39 (2010): 23-32. It turns out that Mou may agree with Heidegger more than he believes. Heidegger's discussions of Being actually achieve a similar metaphysical level with Mou's discussions of transcendental concepts, such as God, freedom, ren or Dao. Instead of being “floating”, Heidegger's fundamental ontology finds its root in the “transcendent metaphysics” in Being. Far away from “a way of being” in immanent metaphysics, Heidegger's Being actually serves as an ontological basis for beings in phenomenal world. Moreover, in Heidegger's theory, the unveiledness of the Being of beings (“beings” encompass the phenomenal world) is inseparable from the practical and ethical reason. This echoes with Mous’ belief in unifying phenomenal world with metaphysical ontology through the intellectual intuition. They also share a similar interpretation of the “knowledge”.
Although Hermes o Logios was the most important publication for the transmission of progressive ideas to the Greek people, which should ultimately lead to the emancipation and independence, there was hardly any information of signs of an ongoing revolution, at least on the surface. There was the Austrian censure to be reckoned with, as the reactionary minister Klemens von Metternich and his secret police kept a very close eye on the activities of the local Greek community. The lack of items on politics, polity, law and social structures does not indicate an immanent revolution. Several editors were also members of the patriotic organization Filiki Etaireia and staunch supporters of the struggle for independence, but one can hardly maintain that this fervent patriotism is reflected in the subjects treated inside the periodical.
Interior of Paalen's studio in San Ángel, with his painting Les Cosmogones It was in the 1940s that Paalen's art particularly played a major role in changing the conception of abstract art. Due to his magazine DYN, his presence and exhibitions in New York City, 1940 Julien Levy, 1945 Peggy Guggenheim's The Art of This Century gallery and 1946 in Berlin, he influenced significantly the genesis of Abstract Expressionism. Paintings such as Les premiers spaciales of 1941 set entirely on the new pictorial space because they concentrate on pictorially immanent means: Rhythm, light and colour. Important is that they transform the rhythmical appearance of the fumage imprints into a neo-cubist rhythm, which Paalen then compares with the fugue and jazz, through a mosaic-like fracture and complementary contrasts.
It teaches that God became especially immanent in physical form through the Incarnation of God the Son who was born as Jesus of Nazareth, who is believed to be at once fully God and fully human. There are denominations self- describing as Christian who question one or more of these doctrines, however, see Nontrinitarianism. By contrast, Judaism sees God as a single entity, and views trinitarianism as both incomprehensible and a violation of the Bible's teaching that God is one. It rejects the notion that Jesus or any other object or living being could be 'God', that God could have a literal 'son' in physical form or is divisible in any way, or that God could be made to be joined to the material world in such fashion.
Giovanni Gentile's actual idealism, sometimes called "philosophy of immanence" and the metaphysics of the "I", "affirms the organic synthesis of dialectical opposites that are immanent within actual or present awareness".M. E. Moss, Mussolini's Fascist Philosopher: Giovanni Gentile Reconsidered, Peter Lang, p. 7. His so-called method of immanence "attempted to avoid: (1) the postulate of an independently existing world or a Kantian Ding-an-sich (thing-in-itself), and (2) the tendency of neo-Hegelian philosophy to lose the particular self in an Absolute that amounts to a kind of mystical reality without distinctions." Political theorist Carl Schmitt used the term in his book Politische Theologie (1922), meaning a power within some thought, which makes it obvious for the people to accept it, without needing to claim being justified.
Moreover, others note that Bakunin never sought to take personal control of the International, that his secret organisations were not subject to his autocratic power, and that he condemned terrorism as counter-revolutionary.Bakunin, "Program of the International Brotherhood"(1868), reprinted in Bakunin on Anarchism, ed. S. Dolgoff Robert M. Cutler goes further, pointing out that it is impossible fully to understand either Bakunin's participation in the League of Peace and Freedom or the International Alliance of Socialist Democracy, or his idea of a secret revolutionary organisation that is immanent in the people, without seeing that they derive from his interpretation of Hegel's dialectic from the 1840s. Cutler argues that the script of Bakunin's dialectic gave the Alliance the purpose of providing the International with a real revolutionary organisation.
In process theology, dipolar theism is the position that to conceive a perfect God, one must conceive Him as embodying the "good" in sometimes-opposing characteristics, and therefore such a deity cannot be understood to embody only one set of characteristics. For instance, here are some characteristics commonly associated with God: :One — Many :Transcendent — Immanent :Eternal — Temporal :Mutable — Immutable :Merciful — Just :Simple — Complex Dipolar theism holds that in each pair, both of the characteristics contain some element of good. To embody all perfections, therefore, God must embody the good in both characteristics, and cannot be limited to one, because a God limited to one would suffer the limits of the one, and lack the good in the other. For instance, there is a "good" in being just, and also a good in being merciful.
38 In any case, Asha, the main spiritual force which comes from Ahura Mazda, is the cosmic order which is the antithesis of chaos, which is evident as druj, falsehood and disorder. The resulting cosmic conflict involves all of creation, mental/spiritual and material, including humanity at its core, which has an active role to play in the conflict. In the Zoroastrian tradition, druj comes from Angra Mainyu (also referred to in later texts as "Ahriman"), the destructive spirit/mentality, while the main representative of Asha in this conflict is Spenta Mainyu, the creative spirit/mentality. Ahura Mazda is immanent in humankind and interacts with creation through emanations known as the Amesha Spenta, the bounteous/holy immortals, which are representative and guardians of different aspects of creation and the ideal personality.
Within the context of 20th-century philosophy, debates continue as to whether ahistorical and immanent methods were sufficient to understand meaning—that is to say, "what you see is what you get" positivism—or whether context, background and culture are important beyond the mere need to decode words, phrases and references. While post- structural historicism is relativist in its orientation, that is, it sees each culture as its own frame of reference, a large number of thinkers have embraced the need for historical context, not because culture is self- referential, but because there is no more compressed means of conveying all of the relevant information except through history. This opinion is often seen as deriving from the work of Benedetto Croce. Recent historians using this tradition include Thomas Kuhn.
The modern "yin and yang symbol" (taijitu) Metaphysics in Chinese philosophy can be traced back to the earliest Chinese philosophical concepts from the Zhou Dynasty such as Tian (Heaven) and Yin and Yang. The fourth century BCE saw a turn towards cosmogony with the rise of Taoism (in the Daodejing and Zhuangzi) and sees the natural world as dynamic and constantly changing processes which spontaneously arise from a single immanent metaphysical source or principle (Tao).Perkins, Franklin, "Metaphysics in Chinese Philosophy", The Stanford Encyclopedia of Philosophy (Winter 2016 Edition), Edward N. Zalta (ed.). Another philosophical school which arose around this time was the School of Naturalists which saw the ultimate metaphysical principle as the Taiji, the "supreme polarity" composed of the forces of Yin and Yang which were always in a state of change seeking balance.
On this notion of separation, forms can be both separate and immanent and, in Fine's view, Plato thinks they are both, unlike many scholars who think separation and immanence are incompatible. Fine's views on separation have often been discussed.D. Morison, 'Separation in Aristotle's Metaphysics', Oxford Studies in Ancient Philosophy (1985), 125-157; and his 'Separation: A Reply to Fine', Oxford Studies in Ancient Philosophy (1985), 167-173. #Her defense of the view that Plato accepts a coherentist account of justification, a view she takes Plato to defend in (among other works) the Republic and Theaetetus. Her work on this topic has often been discussed, ranging from A. Nehamas, "Episteme and Logos in Plato’s Later Thought", Archiv für Geschichte der Philosophie 66 (1984), 11-36 to C.C.W. Taylor, "Plato’s Epistemology" and M. Lee, Theaetetus, both in the Oxford Handbook of Plato.
Prince Gungsangnorbu, who succeeded Prince Vangdudnamjil of the Kharachin Right Banner, started just a few years later to modernize Mongol education and military training. Khaisan, who later played an important role in the Mongol independence movement, then worked for the Kharachin Right Banner and got involved in the disturbance.Borjigin Burensain ボルジギン・ブレンサイン, Kingendai Harachin Tomedo ni okeru chiiki rieki shūdan no keisei 近現代ハラチン・トメドにおける地域利益集団の形成 (The formation of regional profit groups in Modern Harachin and Tumed areas), Uchi naru tasha: shūhen minzoku no jiko ninshiki no naka no Chūgoku 内なる他者=周辺民族の自己認識のなかの「中国」 (Immanent Stranger: "China" in the identify of ethnic minorities), pp.117–128, 2009.
In general, Mou holds a critical attitude towards Heidegger's fundamental ontology in his treatise Intellectual Intuition and Chinese Philosophy: > Heidegger’s descriptions could let us think of a disclosure of a “true mind” > (zhen xin) for instance when he speaks about “call of consciousness”(Ruf, > liangxin de huhuan), feeling of guilt ( jiuze zhi gan), dread (Sorge, > jiaolü), determined being (Entschlossenheit, jueduan) or nothingness > (Nichtigkeit, xuwu). Nevertheless, all these descriptions are still > “floating” and he has not been able to pave the way for a “true mind.”• Mou, > Zongsan. "Intellectual Intuition and Chinese Philosophy (Zhi de Zhijue yu > Zhongguo Zhexue)." Taipei(2000): 362. According to Mou, Heidegger's descriptions are “floating” because Heidegger's thought does not recognize any transcendental reality (chaoyue de shiti) but focus on the immanent metaphysics (neizai xingershangxue) to develop his fundamental ontology. “True metaphysics” is “transcendent.”• Mou, Zongsan.
Theistic evolution takes the general view that, instead of faith being in opposition to biological evolution, some or all classical religious teachings about God and creation are compatible with some or all of modern scientific theory, including, specifically, evolution. It generally views evolution as a tool used by a creator god, who is both the first cause and immanent sustainer/upholder of the universe; it is therefore well-accepted by people of strong theistic (as opposed to deistic) convictions. Theistic evolution can synthesize with the day-age interpretation of the Genesis creation myth; most adherents consider that the first chapters of Genesis should not be interpreted as a "literal" description, but rather as a literary framework or allegory. This position generally accepts the viewpoint of methodological naturalism, a long-standing convention of the scientific method in science.
Latour and others identified a dichotomy crucial for modernity, the division between nature (things, objects) as being transcendent, allowing to detect them, and society (the subject, the state) as immanent as being artificial, constructed. The dichotomy allowed for a mass production of things (technical-natural hybrids) and large scale global issues that in the meanwhile threaten endangered the distinction as such. E.g. We Have Never Been Modern asks to reconnect the social and natural worlds returning to the premodern use of "thing"In premodern times (and various languages) the term both meant an object and an assembly—addressing objects as hybrids made and scrutinized by the public interaction of people, things and concepts. Science studies scholars such as Trevor Pinch and Steve Woolgar started already in the 1980s to involve "technology", and called their field "science, technology and society".
Locke's view in ... Civil Government 1690 was "..., that being all equal and independent, no one ought to harm another in his life, health, liberty or possessions; ...". This philosophy was in keeping with the view that the Fundamental Laws predated Magna Carta in both custom and natural law. Influenced by Locke, the 1776 United States Declaration of Independence stated: "We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain inalienable Rights, that among these are Life, Liberty and the pursuit of Happiness." For those who believed that the Fundamental Laws of England predated Magna Carta, there was debate about whether they arose from time immemorial, were somehow immanent to society, from post-Roman Saxon times, or from various combinations of these and other origins.
Barlaam held this concept to be polytheistic, inasmuch as it postulated two eternal beings, a visible (immanent) and an invisible (transcendent) God. Gregory Palamas, afterwards Archbishop of Thessalonica, was asked by his fellow monks on Mt Athos to defend Hesychasm from Barlaam's attacks. Well-educated in Greek philosophy (dialectical method) and thus able to defend Hesychasm with methods in use also in the West, Palamas defended Hesychasm in the 1340s at a series of synods in Constantinople, and wrote a number of works in its defense. In 1341 the dispute came before a synod held at Constantinople which, taking into account the regard in which the writings of the pseudo-Dionysius were held, condemned Barlaam, who recanted and almost immediately returned to Calabria, afterwards becoming bishop of a Byzantine-Rite diocese in communion with the Pope.
It was imitated by actual rituals in various Masonic and Masonic-inspired societies during the eighteenth century, as well as in other literary works, most notably Wolfgang Amadeus Mozart's 1791 opera The Magic Flute. From the Renaissance on, the veiled statue of Isis that Plutarch and Proclus mentioned was interpreted as a personification of nature, based on a passage in the works of Macrobius in the fifth century CE that equated Isis with nature. Authors in the seventeenth and eighteenth centuries ascribed a wide variety of meanings to this image. Isis represented nature as the mother of all things, as a set of truths waiting to be unveiled by science, as a symbol of the pantheist concept of an anonymous, enigmatic deity who was immanent within nature, or as an awe-inspiring sublime power that could be experienced through ecstatic mystery rites.
Barbara Holdrege analyzed the comparative analysis in her writing, about the role of scriptures in Brahmanical, Rabbinic, and Kabbalistic traditions, and noted that cosmological conceptions of sacred scripture in which Veda and Torah are portrayed not merely as restricted corpus of texts, but as a multileveled cosmic reality that encircle both historical and transmundane dimensions. She adds further that sacred status, authority, and function of scripture in these traditions are to a certain extent shaped by these conceptions and thus such a study is essential for understanding the role of Veda and Torah as the paradigmatic signs of their respective traditions. Judaism, notable for its monotheistic conception of God, has some similarities with those Hindu scriptures that are monotheistic, such as the Vedas. In Judaism God is transcendent, while in Hinduism God is both immanent and transcendent.
Some believe that this can be seen in Paul's formulation of the concept of the Holy Spirit that unites Christians in Jesus Christ and love for one another, but Konsmo again thinks that this position is difficult to maintain. In his Introduction to the 1964 book Meditations, the Anglican priest Maxwell Staniforth wrote: > Another Stoic concept which offered inspiration to the Church was that of > "divine Spirit". Cleanthes, wishing to give more explicit meaning to Zeno's > "creative fire", had been the first to hit upon the term pneuma, or > "spirit", to describe it. Like fire, this intelligent "spirit" was imagined > as a tenuous substance akin to a current of air or breath, but essentially > possessing the quality of warmth; it was immanent in the universe as God, > and in man as the soul and life-giving principle.
From July to September 1929, a married woman named Leota Schneider moved in with Smith, and they had an affair, but she soon returned to her husband, while from July to December 1930, Smith began undertaking sex magic rituals with Wolfe, although their relationship remained platonic. Smith soon met Regina Kahl and her sister Leona "Lee" Watson, whom he initiated into the O.T.O. in early 1931, with Regina also joining the A∴A∴. Smith had sexual relations with both sisters, but while Regina - with whom his activity became sadomasochistic - became romantically attached to him, Lee soon abandoned Thelema. In 1932, Crowley, now based back in England, fell seriously ill, and believing his death to be immanent, he sent Smith a testament proclaiming that in the event of his death, Smith would become Frater Superior and Outer Head of the Order (OHO) of the O.T.O.; he soon however recovered.
Vernon's objective is to provide a framework to design cognitive system by elaborating a comprehensive and structured overview of the entire research area concerned with cognitive systems; referring to it as a pre-paradigmatic discipline. He differentiates two global approaches: the cognitivist and the emergent. As the first one has its origins in cybernetics (1943-53) and is based on logical calculus immanent in nervous activity, the second one comes from the study of self-organized systems (1958), focuses on embodiment and can be refined in three subcategorizes: Connectionist, Dynamical, and Enactive. While he is engaged in measuring up those four foregoing paradigms, he is also advocating the Enactive Systems Model to offer the framework by which successively richer orders of cognitive capability can be achieved, and by which the system itself will becomes part of an existing world of meaning (ontogeny) or shapes a new one (phylogeny).
And, as to Franciscus Mercurius van Helmont, who had written A Cabbalistical Dialogue (Latin version first, 1677, in English 1682) placing matter and spirit on a continuum, and describing matter as a "coalition" of monads, Weinstein also found this to be a kind of pandeism.Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and Nature") (1910), page 338. Weinstein found that pandeism was strongly expressed in the teachings of Giordano Bruno, who envisioned a deity which had no particular relation to one part of the infinite universe more than any other, and was immanent, as present on Earth as in the Heavens, subsuming in itself the multiplicity of existence.Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and Nature") (1910), page 321.
In the age of Romanticism, Italian patriots' philosophical circles, especially in Naples, found in Hegelian idealism the way to give a spiritual and cultural imprint to the historical path towards national unification.Guido Oldrini, Gli Hegeliani di Napoli, Milan, Feltrinelli, 1964. The interest in the Hegelian doctrine in Italy spread especially for the works of Augusto Vera (1813–1885) and Bertrando Spaventa (1817–1883), without omitting also the importance of the studies on Hegel "Aesthetic" by Francesco De Sanctis (1817–1883), author of the Storia della letteratura italiana. De Sanctis's concept of art and of literary history, inspired by Hegel, will stimulate the genesis of Crocian idealism.. Augusto Vera, author of writings and commentaries about Hegel, was a famous philosopher in Europe, who interpreted the Hegelian Absolute in a religious and transcendent sense.. An opposite interpretation was formulated by Bertrand Spaventa, for whom the Spirit was immanent in the history of philosophy.
Jameson argued that parody (which implies a moral judgment or a comparison with societal norms) was replaced by pastiche (collage and other forms of juxtaposition without a normative grounding). Relatedly, Jameson argued that the postmodern era suffers from a crisis in historicity: "there no longer does seem to be any organic relationship between the American history we learn from schoolbooks and the lived experience of the current, multinational, high-rise, stagflated city of the newspapers and of our own everyday life". Jameson's analysis of postmodernism attempted to view it as historically grounded; he therefore explicitly rejected any moralistic opposition to postmodernity as a cultural phenomenon, and continued to insist upon a Hegelian immanent critique that would "think the cultural evolution of late capitalism dialectically, as catastrophe and progress all together".Fredric Jameson, Postmodernism, or, The Cultural Logic of Late Capitalism, Durham, NC: Duke University Press, 1991, p. 47.
Whereas, for a man of the Church, the Church > expresses the Truth -- for that is "the Holy Spirit's desire," and her task > is to discover the truth abiding in God that is independent of her -- > Khomyakov's theory of the Church leaves the impression that the decrees of > the whole Church are true because they are the decrees of the whole Church. > This word whole suggests that the decrees of the Church are not a discovery > of the Truth but an invention of the Truth, as if the Truth were immanent to > human reason, even if the latter is taken in its sobornost, and not > transcendent to human reason and revealed to the latter from its > transcendence. I have used the word impression. Yes, impression, for this > sort of aim could not have distinctly arisen in Khomyakov's consciousness, > and even less could he have expressed it.
Through this emphasis, Hasidism popularised Jewish mysticism. It offered deveikut, that had previously been restricted in transcendent Kabbalistic forms, in new tangible, direct immanent perception. Later Hasidic paths adopted different methods in Jewish meditation for prayer, from the Breslov fostering of emotional Hitbodedut ("secluded" prayer), to Chabad intellectual Hitbonenut ("Contemplative" prayer). A part this simple and emphatic inclusion in meditation for God, in the text Likutey Halakhot of Breslov hassidic groups, they teach one of the most hidden form of jewish prayers: one prayer is usually realized after some time, for example to have good business, sons and other important desires of religious man, but this is manifestation before or at the instant of "Devekut", as follow: "Devekut" will be direct real revelation of good jewish intention to do Mitzvot and this should be unic true method to have miracle and manifestation of God.
Invitational rhetoric is a theory of rhetoric developed by Sonja K. Foss and Cindy L. Griffin in 1995. Invitational rhetoric is defined as “an invitation to understanding as a means to create a relationship rooted in equality, immanent value, and self-determination.” The theory challenges the traditional definition of rhetoric as persuasion—the effort to change others—because the objective of invitational rhetoric is not to persuade but to gain an understanding of the perspectives of others. Invitational rhetoric is part of an effort to formulate alternative conceptions of rhetoric that are not “exploitative and oppressive but that contribute to a more respectful way of being a rhetor in the world.” A major assumption behind invitational rhetoric is that “the communication discipline, through its traditional constructs and theories, participates in this culture of domination,” and invitational rhetoric constitutes an effort to “contribute to the creation of more humane lives” for individuals.
In Jewish tradition another name of God is Elohim, relating to the interaction between God and the universe, God as manifest in the physical world, it designates the justice of God, and means "the One who is the totality of powers, forces and causes in the universe". The Christian cross (or crux) is the best-known religious symbol of Christianity; this version is known as a Latin Cross. In Christian theology, God is the eternal being who created and preserves the world. Christians believe God to be both transcendent and immanent (involved in the world).Basic Christian Doctrine by John H. Leith (1 January 1992) pages 55–56Introducing Christian Doctrine (2nd Edition) by Millard J. Erickson (1 April 2001) pages 87–88 Early Christian views of God were expressed in the Pauline Epistles and the early creeds, which proclaimed one God and the divinity of Jesus.
Aristotle's "soul" is the rational, living aspect of a living substance and cannot exist apart from the body because it is not a substance, but rather an essence; Nous is rational thought and understanding. Davidson argued that Aristotle's Nous identified God with rational thought, and that God could not exist apart from the world just as the Aristotlean soul could not exist apart from the body. Thus Davidson grounded an immanent Emersonian World Soul in a sophisticated Aristotelian metaphysics.Davidson, Journal, 1884–1898 (Thomas Davidson Collection, Manuscript Group #169, Sterling Memorial Library, Yale University). Quoted in DeArmey, "Thomas Davidson's Apeirotheism," 692 Though initially a panentheist, Davidson's studies in Domodossola—including the work of the Italian Renaissance philosopher Giordano Bruno, Leibniz, Kant, and Rosmini—led him to a panpsychistic monadology, a theory that reality consists of an infinite number of mental or spiritual substances, each with an Aristotelian telos.
24–25.) His difference with Bultmann can be described: > It is important now to notice the strategic point of difference between > Künneth and Bultmann : Künneth is able to avoid objectifying apologetics and > rationalizations without demythologizing. He is able to achieve much the > same end by adopting something' like Barth's insistence that though the > event of the resurrection truly occurred in our world, it "transcends" > historical causality and thus is (fortunately or unfortunately) undetectable > by the historian's methods. (from Robert M. Price, "Risen Indeed?") Künneth believed that although Bultmann was correct that empirical evidence could never decide the matter of the Resurrection (an event which was the Ur- Wunder of God, the prime miracle), and that Bultmann was also correct that saying so would destroy the transcendent content of the Ur-Wunder, still Bultmann had destroyed the Gospel by implying that Christ's victory over our time world of death and sin was a purely mythical one, with no implications for sinful creatures trapped in an immanent world.
While Hasidic mystics considered the existence of the physical world a contradiction to God's simpleness, Maimonides saw no contradiction. According to Chasidic thought (particularly as propounded by the 18th century, early 19th-century founder of Chabad, Shneur Zalman of Liadi), God is held to be immanent within creation for two interrelated reasons: # A very strong Jewish belief is that "[t]he Divine life-force which brings [the universe] into existence must constantly be present ... were this life-force to forsake [the universe] for even one brief moment, it would revert to a state of utter nothingness, as before the creation ..." # Simultaneously, Judaism holds as axiomatic that God is an absolute unity, and that he is Perfectly Simple—thus, if his sustaining power is within nature, then his essence is also within nature. The Vilna Gaon was very much against this philosophy, for he felt that it would lead to pantheism and heresy. According to some this is the main reason for the Gaon's ban on Chasidism.
Analyses of the immanent level include analyses by Alder, Heinrich Schenker, and the "ontological structuralism" of the analyses of Pierre Boulez, who says in his analysis of The Rite of Spring , "must I repeat here that I have not pretended to discover a creative process, but concern myself with the result, whose only tangibles are mathematical relationships? If I have been able to find all these structural characteristics, it is because they are there, and I don't care whether they were put there consciously or unconsciously, or with what degree of acuteness they informed [the composer's] understanding of his conception; I care very little for all such interaction between the work and 'genius.'" Again, argues that the above three approaches, by themselves, are necessarily incomplete and that an analysis of all three levels is required. Jean shows that musical analysis shifted from an emphasis upon the poietic vantage point to an esthesic one at the beginning of the eighteenth century .
In 1930, Michel Seuphor had defined the role of the abstract artist in the first issue of Cercle et Carré. It was “to establish, on the foundations of a structure that is simple, severe and unadorned in every part, and within a basis of unconcealed narrow unity with this structure, an architecture which, using the technical means available to its period, expresses in a clear language that which is truly immanent and immutable.”Jean Luc Daval, "Avant Garde Art 1914-1939, Skira, Geneva 1980", p.171 The art historian Werner Haftmann traces the development of the pure abstraction proposed by Seuphor to the synthesis of Russian Constructivism and Dutch Neo-Plasticism in the Bauhaus, where painting abandoned the artificiality of representation for technological authenticity. “In close connection with architecture and engineering, art should endeavour to give form to life itself … [The former] provided new sources of inspiration as well as new materials – steel, aluminium, glass, synthetic materials.”Hartmann p.
" So "In the theory of the revolution" of anarcho-communism as elaborated by Peter Kropotkin and others "it is the risen people who are the real agent and not the working class organised in the enterprise (the cells of the capitalist mode of production) and seeking to assert itself as labour power, as a more 'rational' industrial body or social brain (manager) than the employers". Luigi Galleani influential anarchist advocate of insurrectionary anarchism Between 1880 and 1890, with the "perspective of an immanent revolution", who was "opposed to the official workers' movement, which was then in the process of formation (general Social Democratisation). They were opposed not only to political (statist) struggles but also to strikes which put forward wage or other claims, or which were organised by trade unions." However, "[w]hile they were not opposed to strikes as such, they were opposed to trade unions and the struggle for the eight-hour day.
Makarand Paranjape notes that when declaring himself to be the Kalki avatar, Vijaykumar issued a large collection of Mahavakyas, or 'great sayings'. As an example, one of Kalki Bhagavan's Mahavakyas says: > Formless as I am, I the Antaryamin shall awaken formless inside you, or it > the form you desire, or the form I choose...for every form is my form. However, questioning this Mahavakya, Paranjape asks: "If Kalki is formless, or if all forms are his, why should one form, that embodied in the Srimurti (Vijaykumar's photograph), be preferred to all other forms?" Paranjape quotes other examples of the godman's Mahavakyas, which include: > I am...the Supreme Creator, the Supremely Sacred, the Supreme immanent inner > Controller of all that is, the immortal - I am Ishvara...With my coming, it > is the dawn of the Golden Age of ten thousand years of a new cycle; for I > incarnate to inaugurate every new cycle, every twenty-four thousand years.
Therefore, this postulate maintains that thinking is an active process and the static conception of a thought is its dialectical opposite. Where thinking is the vitality of psychological being, a thought is opposed to that vitality and therefore would be opposed to that immanent quality where alone existence takes on its reality to the actual idealist. No sense or imagining of something beyond or external to the act of thinking in itself for the thinker can be real, and therefore cannot be said to exist, even if, to continue the act of thinking it must be said that it does exist as a creation of the act of thinking if even then it remains unreal. Which in considering it the measure of its existence is realized for then it is exposed to the act of thinking and is subject to reality; from an a priori beginning to a non-empirical conclusion without presupposition.
A less well known idea was Jung's notion of the Psychoid to denote a hypothesised immanent plane beyond consciousness, distinct from the collective unconscious, and a potential locus of synchronicity. The approximately "three schools" of post-Jungian analytical psychology that are current, the classical, archetypal and developmental, can be said to correspond to the developing yet overlapping aspects of Jung's lifelong explorations, even if he expressly did not want to start a school of "Jungians".(pp. 50–53) Hence as Jung proceeded from a clinical practice which was mainly traditionally science-based and steeped in rationalist philosophy, his enquiring mind simultaneously took him into more esoteric spheres such as alchemy, astrology, Gnosticism, metaphysics, the occult and the paranormal, without ever abandoning his allegiance to science as his long lasting collaboration with Wolfgang Pauli attests. His wide ranging progression suggests to some commentators that, over time, his analytical psychotherapy, informed by his intuition and teleological investigations, became more of an "art".
Another, even more interesting feature of these works, consists in the numerous legends scattered through them. From the archaic style in which these mythological tales are generally composed, as well as from the fact that not a few of them are found in Brâhmanas of different schools and Vedas, though often with considerable variations, it is pretty evident that the ground-work of many of them goes back to times preceding the composition of the Brâhmanas'. The Indira Gandhi National Centre for the Arts (IGNCA) states that while 'the Upanishads speculate on the nature of the universe, and the relationship of the one and the many, the immanent and transcendental, the Brahmanas make concrete the world-view and the concepts through a highly developed system of ritual-yajna. This functions as a strategy for a continuous reminder of the inter-relatedness of man and nature, the five elements and the sources of energy'.
Scofield, W. I., The Scofield Study Bible (New York: Oxford University Press, 1996) p1331 In the New Testament, the Greek word for angels (aggelos) is not only used for heavenly angels, but also used for human messengers, such as John the Baptist (,,). Merrill Unger is of the opinion that human messengers is the meaning of the stars.Unger, M., Unger's Bible Dictionary, (Chicago: Moody Press, 1975) p52 Several New Testament scholars believe that the angels are not human messengers. Isbon Beckwith says they represent the churches “ideal conception of its immanent spirit.”Isbon T. Beckwith, The Apocalypse of John (NY: MacMillan Company, 1919; reprinted Wipf and Stock), 446, emphasis Beckwith’s. Henry Barclay Swete refers to the angels as the “prevailing spirit” of the church,Henry Barclay Swete, Commentary on Revelation: The Greek Text (1906, reprint Grand Rapids : Kregel Publications, 1977), 22. and James L. Resseguie says they represent the heavenly reality, “the spiritual condition of the church,” that is, the counterpart to the earthly reality.Resseguie, Revelation, 81.
According to Candradhara Sarma, Turiya state is where the foundational Self is realized, it is measureless, neither cause nor effect, all prevading, without suffering, blissful, changeless, self-luminous, real, immanent in all things and transcendent. Those who have experienced the Turiya stage of self-consciousness have reached the pure awareness of their own non-dual Self as one with everyone and everything, for them the knowledge, the knower, the known becomes one, they are the Jivanmukta.; ; Advaita traces the foundation of this ontological theory in more ancient Sanskrit texts.PT Raju (1985), Structural Depths of Indian Thought, State University New York Press, , pages 32–33 For example, chapters 8.7 through 8.12 of Chandogya Upanishad discuss the "four states of consciousness" as awake, dream-filled sleep, deep sleep, and beyond deep sleep.Robert Hume, Chandogya Upanishad – Eighth Prathapaka, Seventh through Twelfth Khanda, Oxford University Press, pages 268–273 One of the earliest mentions of Turiya, in the Hindu scriptures, occurs in verse 5.14.
He would go on to serve as president of the Fascist state's Grand Council of Public Education (1926–28), and even gained membership on the powerful Fascist Grand Council (1925–29). Gentile's philosophical system – the foundation of all Fascist philosophy – viewed thought as all-embracing: no-one could actually leave his or her sphere of thought, nor exceed his or her thought. Reality was unthinkable, except in relation to the activity by means of which it becomes thinkable, positing that as a unity — held in the active subject and the discrete abstract phenomena that reality comprehends – wherein each phenomenon, when truly realised, was centered within that unity; therefore, it was innately spiritual, transcendent, and immanent, to all possible things in contact with the unity. Gentile used that philosophic frame to systematize every item of interest that now was subject to the rule of absolute self-identification – thus rendering as correct every consequence of the hypothesis.
However, unlike the God of Western religions, the God of Confucianism is not outside the world either, but is within humans—who are the primary concern of Confucianism—and within other beings in the world. Tian is the ontological substance of reality, it is immanent in every human being as the human nature (ren); however, the human being on the phenomenal level is not identical with its metaphysical essence. Mencius stated that «the one who can fully realise one's heart–mind can understand one's nature, and the one who can understand one's own nature can know Tian». This means that Tian is within the human being, but before this last comes to realise his true heart–mind, or know his true nature, Heaven still appears transcendent to him. Mou cites Max Muller saying that «a human being itself is potentially a God, a God one presently ought to become», to explain the idea of the relationship of God and humanity in Confucianism and other Eastern religions.
In the Biblical account, God descended on Mount Sinai to speak to the Israelites "Anochi Hashem Elokecha" ("I am God your Lord").Exodus 20:2. In this verse the names of God are translated opposite to their usual form ("I am the Lord your God"), as in Kabbalah the Tetragrammaton describes Divine Infinitude ("God", the Ein Sof power of Creation through the Sephirah Keter-Supreme Will, combining the words "was","is" and "will be" in one name), while Elokim describes God's concealing limitation to allow His lifeforce to immanently form the finite Worlds (becoming "Lord", the master relating to this world through the last sephirah Malkuth-Kingship, numerically equivalent to "HaTevah"-"Nature") This is explained in Hasidic thought to describe Atzmus, the Divine essence (Anochi-"I"), uniting the separate Kabbalistic manifestation realms of spirituality (Hashem-The Tetragrammaton name of Infinite transcendent emanation) and physicality (Elokecha-The name of God relating to finite immanent lifeforce of Creation). Before the Torah was given, physical objects could not become sanctified.
Chicago: University of Chicago Press, 2009. a philosophical history of music examining Western art music in its entirety (10th to 20th centuries). By tracing the continuing dialogue between music and the theoretical and aesthetic discourse about it, as represented in music-theoretical writings throughout the centuries (that, in their turn, took part in the broader intellectual and cultural discourse of their time), Katz showed how the Western musical mentality, driven by an urge towards rationality, emerged from the vital interactions between intellectual production and musical creation, thereby explaining many of Western music's immanent distinctive properties, and offering, in a way, what may be considered a detailed elaboration of Max Weber's famous thesis concerning the rational basis of Western society. The book follows in detail the process whereby Western music developed into a system of signification without external reference ("a language that explains itself from within") culminating in the Classical style of the late 18th century, this as an expression of concomitant changes in intellectual and social history.
" In his essay in The Immanent Frame Gil Anidjar writes: > Bouteldja ... makes a scene, wakes us up, and writes a book that ought to > affect us like a disaster, like the disasters she recalls and announces. > Bouteldja performs a remarkable gesture.... Bouteldja speaks to us like one > of those books we need, one of these books that wake us up with a blow to > the head. Anidjar argues that "Bouteldja undoubtedly initiates a dialogue, a different kind of dialogue, with no condescension, no unilateral, pseudo-parental pedagogy from on high" and suggests that the reader is obliged to formulate a response to Bouteldja's argument or to the "trajectory" out of which it emerges. Su'ad Abdul Khabeer compares Bouteldja's discussion of France to the treatment of the United States in the work of the literary critic Hortense Spillers and argues that "both theorists challenge the casting of colonized people as peripheral or ancillary to the modern nation-state, and to modernity as a whole.
The victim turned to the Moscow Military Governor, Prince D.V. Golitsyn who immediately sent his adjutant to Dubrovitsy. When Mamonov sent him packing, gendarmes and soldiers appeared in the village, arresting the count. From that point onwards Alexander I and Arakcheyev took matters in hand personally. As Prince Vyazemsky reports: "he was charged with irregularities in the management of the estate, namely oppression of the peasants not as an absentee landlord, but by the actual management".:s:Старая записная книжка 81—90 (Вяземский) By imperial prescript Mamonov was placed under house arrest in his Moscow residence. Mamonov answered to D.V. Golitsyn’s threat to put him under trusteeship, with a furious letter, notably stating: …You are not empowered to put me under trusteeship and will not dare to do so, for I am neither under age nor insane, as I do not hesitate to submit serfs living in my house to corporal punishment, when in my opinion they deserve it: for the right to flog one’s serfs is immanent to Russian private and public law as handed down to us by our forebears.
" As anarcho-communism emerged in the mid 19th century it had an intense debate with Bakuninist collectivism and as such within the anarchist movement over participation in syndicalism and the workers movement as well as on other issues."This inability to break definitively with collectivism in all its forms also exhibited itself over the question of the workers' movement, which divided anarchist-communism into a number of tendencies.""Anarchist- Communism" by Alain Pengam So "In the theory of the revolution" of anarcho- communism as elaborated by Peter Kropotkin and others "it is the risen people who are the real agent and not the working class organised in the enterprise (the cells of the capitalist mode of production) and seeking to assert itself as labour power, as a more 'rational' industrial body or social brain (manager) than the employers." So "between 1880 and 1890" with the "perspective of an immanent revolution", who was "opposed to the official workers' movement, which was then in the process of formation (general Social Democratisation).
He might even have disagreed with Alvin Plantinga's formulation of the Resurrection as something that is "plausible might have happened". Künneth seemed to have believed that Time itself was without any meaning unless it had, as its absolute reference point, the unleashing of the exalted Christ out of the tomb. The liberal retreat into the immanent plenum of sensory experience (with its related Christology of Christ as purely an outstanding "servant of God"), was as unacceptable as Bultmann's accidental denigration of transcendent Truth into something purely mythical (totally ahistorical). Theologie der Auferstehung was his manifesto on the subject, and he updated it many years later, with a chapter on eschatology and the aeon of aeons, as well as more arguments aimed at Bultmann. He also included a new, need discussion on the nature of Time (something Augustine had noted as problematic long ago), in which (predictably) he rejected the dichotomy between eternity and earthly time: "This positing of an exclusive antithesis between time and eternity makes impossible any union of the eternal God with temporal man" (p. 182).
His name meant the "One on High", and together with his sons Enlil and Enki (Ellil and Ea in Akkadian), he formed a triune conception of the divine, in which Anu represented a "transcendental" obscurity, Enlil the "transcendent" and Enki the "immanent" aspect of the divine. The three great gods and the three divisions of the heavens were Anu (the ancient god of the heavens), Enlil (son of Anu, god of the air and the forces of nature, and lord of the gods), and Ea (the beneficent god of earth and life, who dwelt in the abyssal waters). The Babylonians divided the sky into three parts named after them: The equator and most of the zodiac occupied the Way of Anu, the northern sky was the Way of Enlil, and the southern sky was the Way of Ea. The boundaries of each Way were at 17°N and 17°S. Though Anu was the supreme god, he was rarely worshipped, and, by the time that written records began, the most important cult was devoted to his son Enlil.
The former assist entry on to the path, deal with the seeming, afflicted by phenomena, how to engage in proper actions, cause weariness with cyclic existence, teach variety of terms and definitions, give detailed explanations about the sentient beings, self, etc.,. The latter guide disciples to engage in fruition, teaches about purified phenomena, shows how karmas and afflictions become exhausted, demonstrate that the cyclic existence and nirvana are indifferentiable, teaches the profound true reality that is difficult to see and realize, focuses on precise and pithy instructions for cultivating meditative concentration and teaches about the three doors to liberation, non- application, non-organizing, etc.,. Sri Aurobindo had said that the fundamental necessity of our embodied life is to seek infinite creativity on a finite basis, therefore, according to the Theosophists death is a transformative experience. Sutratman, the spiritual thread, thread of life, is the Monad, the golden thread of the transcendent contexts on which all the immanent incarnate of each individual human are strung like pearls on a thread.
Classical theists (such as ancient Greco-Medieval philosophers, Roman Catholics, Eastern Orthodox Christians, many Jews and Muslims, and some Protestants) speak of God as a divinely simple 'nothing' that is completely transcendent (totally independent of all else), and having attributes such as immutability, impassibility, and timelessness.1998, God, concepts of, Edward Craig, Routledge Encyclopedia of Philosophy, Taylor & Francis, Theologians of theistic personalism (the view held by Rene Descartes, Isaac Newton, Alvin Plantinga, Richard Swinburne, William Lane Craig, and most modern evangelicals) argue that God is most generally the ground of all being, immanent in and transcendent over the whole world of reality, with immanence and transcendence being the contrapletes of personality.www.ditext.com Carl Jung equated religious ideas of God with transcendental metaphors of higher consciousness, in which God can be just as easily be imagined "as an eternally flowing current of vital energy that endlessly changes shape ... as an eternally unmoved, unchangeable essence." Many philosophers developed arguments for the existence of God, while attempting to comprehend the precise implications of God's attributes.
Despite this great diversity, all experiences of Chinese religion have a common theological core that may be summarised in four cosmological and moral concepts: Tian (), Heaven, the "transcendently immanent" source of moral meaning; qi (), the breath or energy–matter that animates the universe; jingzu (), the veneration of ancestors; and bao ying (), moral reciprocity; together with two traditional concepts of fate and meaning: ming yun (), the personal destiny or burgeoning; and yuan fen (), "fateful coincidence", good and bad chances and potential relationships. In Chinese religion yin and yang constitute the polarity that describes the order of the universe, held in balance by the interaction of principles of growth or expansion (shen) and principles of waning or contraction (gui), with act (yang) usually preferred over receptiveness (yin). Ling (numen or sacred) coincides with the middle way between the two states, that is the inchoate order of creation. It is the force establishing responsive communication between yin and yang, and is the power of gods, masters of building and healing, rites and sages.
The Garuda is used as a symbol of primordial nature, which is already completely perfect, since this mythological animal is said to be born fully grown.Sogyal Rinpoche, The Tibetan Book of Living and Dying, page 109. According to Sam van Schaik, there is a certain tension in Dzogchen thought (as in other forms of Buddhism) between the idea that samsara and nirvana are immanent within each other and yet are still different. In texts such as the Longchen Nyingtig for example, the basis and rigpa are presented as being "intrinsically innate to the individual mind".Van Schaik; Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig (Studies in Indian and Tibetan Buddhism), 2004, page 54. The Great Perfection Tantra of the Expanse of Samantabhadra’s Wisdom states: > If you think that he who is called “the heart essence of all buddhas, the > Primordial Lord, the noble Victorious One, Samantabhadra” is contained in a > mindstream separate from the ocean-like realm of sentient beings, then this > is a nihilistic view in which samsara and nirvana remain unconnected.
The text opens declaring Om the Ekakshara as the one imperishable, it is Sushumna (kindest core), it is all that is here, that which is unchanging firm, the primordial source of all, the one that created water wherein life arose, the protector, the only one. The verses 2 and 3 of the Upanishad state that the Ekakshara is the ancient unborn, and the first born therefrom, the immanent truth, the transcendental reality, the one who sacrifices all the time, the fire, the always omnipresent, the principle behind life, the manifested world, the womb, the child from the womb, the cause, and the cause of the causes. The text asserts that it is the Ekakshara that created the Surya (sun), the Hiranyagarbha the golden womb of everything, the manifested cosmos, the Kumara, the Arishtanemi, the source of the thunderbolt, the leader of all beings. It is the Kama (love) in all beings, states the Upanishad, it is the Soma, the Svaha, the Svadha, the Rudra without suffering in the heart of all beings.
In 2018 The Immanent Frame published a forum on Whites, Jews, and Us. In his introductory essay, Jared Sexton argues that in examining the function (rather than simply evaluating the status) of the rights afforded in liberal democracies, Bouteldja's work is aligned with that of the Peruvian sociologist Aníbal Quijano and other theorists of the "coloniality of power". In Sexton's reading, > Bouteldja is interested in returning a sense of verticality to analyses of > power, not only between the top and the bottom, the haves and the have-nots, > but also among those excluded, by differences of degree and of kind, from > the commanding heights, a stratigraphy of being and value. Sexton rejects criticisms of Bouteldja made by other indigenous feminists, according to which she is an apologist for gender violence amongst communities of colour, and argues that she instead "refuses to accuse [these phenomena] just as much as she refuses to excuse [them]." In his essay on Bouteldja's prose, Yassir Morsi argues that the form of Whites, Jews, and Us "is inseparable from its content" and praised Bouteldja's "raw and honest voice".
His thought has been recognized as a precursor of Heidegger in philosophy, of Wittgenstein in the critique of language, of Derrida in hermeneutics. There are three phases in the development of his philosophy. Between 1905 and 1907 – his university years – Michelstaedter’s thought was characterized by a decadent, “Dannunzian” influence, albeit with constant attention to the relationship between the individual and society, to everything social that impedes the individual’s expression of singularity. From late 1907 through 1908, Michelstaedter made a key contribution in Europe to the study of the tragic as a possible means of salvaging an immanent meaning, a resistant centre to the “crisis of the foundations” that had transformed existence. In 1908 Michelstaedter added his voice to those of Henrik Ibsen, Otto Weininger, Scipio Slataper, and Giovanni Amendola in Italy, who would turn to “tragic thought” as a response to the abyss opened by nihilism. In 1909, catalysed by the task of writing a university thesis on the concepts of persuasion and rhetoric in the works of Plato and Aristotle, Michelstaedter’s thought underwent a shift – one that would continue after he returned to Gorizia.

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