123 Sentences With "non being" | Random Sentence Generator

Here form fails to reify, but rather falls into far-fetched farragoes of entangled being and non-being.

The drawing suggested to me a sheer, under the skin, dynamism of ontological entanglement that folds jubilant being into non-being.

There is no complex reason for this: Baby Yoda is simply the most alive non-being our visual culture has seen in a long, long time.

"Love is the Message" is, I think, an example of what Christina Sharpe calls "wake work": "Black visualsonic resistance to that imposition of non/being" (Christina Sharpe, In the Wake: On Blackness and Being).

If we circle back to the figure of Farley, face down against a stack of footlockers, we might surmise that the artist is imagining his own death, but recognizes that he cannot actually see his transition from being to non-being.

The conceivably onanistic "Study of reclining nude in the Medici Chapel with measurements" (circa 1520–1530), like the "Study of torso of Dusk in Medici Chapel," is a muscular and phantasmagorical plunge into where being and non-being reverse into each other.

Sengzhao criticized earlier Chinese Buddhist schools for believing in being or non-being. He concluded that all dharmas are empty.

According to Chittick, little attention has been paid to the importance of imagination in Ibn Arabi. Before Ibn Arabi, imagination counted as one faculty among senses but Ibn Arabi tried to develop its concept. He interpreted imagination as follows: all beings are images of real Being and non-being. In other words, all things have two dimensions of being and non being.

Routley, Richard (1982). Exploring Meinong's Jungle and Beyond. Ridgeview Pub Co. The view—also defended in recent years by PriestPriest, Graham (2005). Towards Non-Being.

Ray Brassier (2007), Nihil Unbound, 223–226, 234–238. Brassier then defends a radically anti-correlationist philosophy proposing that Thought is conjoined not with Being, but with Non-Being.

Another concern of Chinese metaphysics, especially Taoism, is the relationship and nature of Being and non-Being (you 有 and wu 無). The Taoists held that the ultimate, the Tao, was also non-being or no-presence. Other important concepts were those of spontaneous generation or natural vitality (Ziran) and "correlative resonance" (Ganying). After the fall of the Han Dynasty (220 CE), China saw the rise of the Neo-Taoist Xuanxue school.

On the other hand, Taoists at first misunderstood sunyata to be akin to the Taoist non-being. The emerging Chinese Buddhism nevertheless had to compete with Taoism and Confucianism: One point of confusion for this new emerging Chinese Buddhism was the two truths doctrine. Chinese thinking took this to refer to two ontological truths: reality exists on two levels, a relative level and an absolute level. Taoists at first misunderstood sunyata to be akin to the Taoist non-being.

If the one is not it participates in everything different from it, so everything is partially one. Similarity, dissimilarity, bigness, equality and smallness belong to it since the one is similar to itself but dissimilar to anything that is, but it can be big or small as regards dissimilarity and equal as concerns similarity. So the one participates of non-being and also of being because you can think of it. Therefore, the one becomes and perishes and, since it participates of non-being, stays.

" Waters commented: "it's about none of us really being there ... [it] should have been called Wish We Were Here". O'Neill Surber explored the lyrics of Pink Floyd and declared the issue of non-being a common theme in their music. Waters invoked non-being or non- existence in The Wall, with the lyrics to "Comfortably Numb": "I caught a fleeting glimpse, out of the corner of my eye. I turned to look, but it was gone, I cannot put my finger on it now, the child is grown, the dream is gone.

In discordian mythology, Aneris is described as the sister of Eris a.k.a. Discordia. Whereas Eris/Discordia is the goddess of disorder and being, Aneris/Harmonia is the goddess of order and non-being. "DOGMA III – HISTORY 32, 'COSMOGONY' " in Principia Discordia, states: :In the beginning there was VOID, who had two daughters; one (the smaller) was that of BEING, named _ERIS_ , and one (the larger) was of NON-BEING, named _ANERIS_. The sterile Aneris becomes jealous of Eris (who was born pregnant), and starts making existent things non- existent.

Scholars have generally believed that either Parmenides was responding to Heraclitus, or Heraclitus to Parmenides. Parmenides' main surviving work does not seem to be a refutation of any specific philosopher as much as it is the first deductively valid schema upon which the truth can be reached. His argument can be summarized by the following logical notation: The "Way of Truth" (where Being is P): Being is and non-being is notP \land \urcorner (\urcorner P) \therefore PThe deductive validity of the premises holds true and the way of truth thus represents a tautology This is contrasted by the "Way of Opinion": Being is not, therefore non-being is\urcorner (P) \therefore \urcorner PWhile this is deductively valid, the validity of this notation rests on an ambiguity of language. "For if this statement were true, it would not be possible for you to conceive of non-being, nor to name it".

In Hinduism, the Rig Veda's creation myth Nasadiya Sukta states regarding the one (ekam) spirit: "In the beginning there was Desire (kama) that was first seed of mind. Poets found the bond of being in non-being in their heart's thought".

For want of any other term, we are > obliged to designate all that is thus outside and beyond Being as "Non- > Being", but for us this negative term is in no way synonym for > 'nothingness'.The Multiple states of the Being, chapter: "Being and Non- > Being". Hermes' caduceus: example of a symbol associated to the possession of lesser mysteries, and showing an example of horizontal duality (the two snakes' heads are placed in the horizontal dual position, hence referring to apparent dualities such as life and death). In Studies in Hinduism, Guénon mentions a relation between the symbol and the Kundalini shakti.

Verlag-Nummer 850. Translation: Ernst Mally, "Object Theory and Mathematics", in: Jacquette, D., Alexius Meinong, The Shepherd of Non-Being (Berlin/Heidelberg: Springer, 2015), pp. 396–404, esp. 397.Dale Jacquette, Meinongian Logic: The Semantics of Existence and Nonexistence, Walter de Gruyter, 1996, p. 16.

Māyā, which has been identified with Prakrti in the Shvetashvatara Upanishad represents its three gunas; also identified with avidyā, which term primarily means the dark abyss of non-being and secondarily the mysterious darkness of the unmanifest state, Māyā binds through avidyā and releases through vidyā .

The "personality" on the brink of the Abyss will do anything, say > anything and find any excuse to avoid taking this disintegrating step into > "non-being."Metzger 2003, p. 24. Google Books preview. "Crossing the Abyss" is regarded as a perilous operation, and the most important work of the magician's career.

Nāgārjuna makes use of the Indian logical tool of the tetralemma to attack any essentialist conceptions. Nāgārjuna's logical analysis is based on four basic propositions: :All things (dharma) exist: affirmation of being, negation of non-being :All things (dharma) do not exist: affirmation of non- being, negation of being :All things (dharma) both exist and do not exist: both affirmation and negation :All things (dharma) neither exist nor do not exist: neither affirmation nor negation Dumoulin, Heinrich (1998) Zen Buddhism: a history, India and China, Macmillan Publishing, 43 To say that all things are 'empty' is to deny any kind of ontological foundation; therefore Nāgārjuna's view is often seen as a kind of ontological anti- foundationalismWesterhoff, Jan. Nagarjuna's Madhyamaka: A Philosophical Introduction. or a metaphysical anti-realism.

Since these five definitions share in common one quality (sameness), which is the imitation, he finally qualifies sophistry as imitation art. Following the division of the imitation art in copy-making and appearance-making, he discovers that sophistry falls under the appearance-making art, namely the Sophist imitates the wise man. The sophist is presented negatively, but he can be said to be someone who merely pretends to have knowledge or to be a purveyor of false knowledge only if right opinion and false opinion can be distinguished. It seems impossible to say that the sophist presents things that are not as though they were, or passes off "non-being" as "being," since this would suggest that non-being exists, or that non-existence exists.

Chaos by Wenceslaus Hollar (1607-1677). Chaos has been linked with the term abyss / tohu wa-bohu of Genesis 1:2. The term may refer to a state of non-being prior to creationTsumura, D., Creation and Destruction. A Reappraisal of the Chaoskampf Theory in the Old Testament, Winona Lake/IN, 1989, 2nd ed.

The poem ends with: : Emptiness here, Emptiness there, : but the infinite universe stands always before your eyes. : Infinitely large and infinitely small; : no difference, for definitions have vanished : and no boundaries are seen. : So too with Being : and non-Being. : Don't waste time in doubts and arguments : that have nothing to do with this.

The Anxiety of Meaninglessness and Emptiness attacks our being as a whole. We worry about the loss of an ultimate concern or goal. This anxiety is also brought on by a loss of spirituality. We as beings feel the threat of non-being when we feel we have no place or purpose in the world.

He also studies non-being, so-called meontology. Erwin Schrödinger identified Parmenides' monad of the "Way of Truth" as being the conscious self in "Nature and the Greeks".Erwin Schrödinger (1954), Nature and the Greeks: and, Science and Humanism, pp. 26–33, Cambridge University Press The scientific implications of this view have been discussed by scientist Anthony Hyman.

To be different, or to change, would amount to becoming or being non-being; that is, not existing. Therefore, being is a homogeneous and non-differentiated sphere and the appearance of beings is illusory. Heraclitus, on the other hand, foreshadowed modern thought by denying existence. Reality does not exist, it flows, and beings are an illusion upon the flow.

A collection of some strips was published in 1978 as Non-Being and Somethingness: Selections from the Comic Strip Inside Woody Allen () and featured an introduction by Buckminster Fuller. Another volume, Dread and Superficiality: Woody Allen as Comic Strip was published in 2009 and featured a foreword written by Allen. (). Stuart Hample's Inside Woody Allen (January 27, 1980).

In 1913, he collected his loose philosophical essays, or "fantasies", in the volume Triumful neființei ("The Triumph of Non-Being"). Carte de neuitare a evreilor pietreni , at the Romanian Jewish Community site ; retrieved March 10, 2011Lovinescu, p.100; Rose, p.12 He published his first two books of poems during World War I, but before the end of Romania's neutrality period.

The two truths doctrine was another point of confusion. Chinese thinking took this to refer to two ontological truths: reality exists of two levels, a relative level and an absolute level. Taoists at first misunderstood sunyata to be akin to the Taoist non-being. In Madhyamaka the two truths are two epistemological truths: two different ways to look at reality.

Stace called Time and Eternity a "defence of religion"Stace, W.T. Time and Eternity: An Essay in the Philosophy of Religion. Princeton University Press, 1952, p. VI that also seeks to investigate how God can be both being and non-being. He roots the book in the ancient religious insight that "all religious thought and speech are through and through symbolic".

Many xuanxue scholars argued that "words cannot fully express meaning," as meaning transcends the limiting confines of language. Xuanxue seeks to bring together Confucian and Daoist ideologies with fresh annotation and discourse, working with the classical definitions, doctrines, and rules set by previous philosophers. The concept of Wú is central to Xuanxue. It is translated as "nothing", "nothingness", "non-being", and "negativity".

Meinong von Handschuchsheim family arms, granted with the title of Ritter in 1851. Alexius Meinong Ritter von Handschuchsheim (17 July 1853 – 27 November 1920) was an Austrian philosopher, a realist known for his unique ontology. He also made contributions to philosophy of mind and theory of value.Jacquette, D., Alexius Meinong, The Shepherd of Non-Being (Berlin/Heidelberg: Springer, 2015), pp. 1–3.

He argues that this happens through three categories of being: non-being, potential being, and actual being. Through these three states the process of changing an object never truly destroys an objects forms during this transition state but rather just blurs the reality between the two states. An example of this could be changing an object from red to blue with a transitional purple phase.

Borrowing from Kitaro Nishida, Dr. Motoyama uses the term to define the field that sustains being itself.Being and the Logic of Interactive Function This basho is beyond the categories of being/non-being and birth/death. One who abandons individuality itself becomes a basho-being by completely annihilating themselves. This is very much in line with the Buddhist Jhānas and the Mahayana notion of Śūnyatā.

What He Yan seems to mean by wu can be variously described as formlessness and undifferentiated wholeness. Wu is property-less and yet full and fecund. Wang Bi's commentary has traditionally been the most influential philosophical commentary on the Laozi. Like He Yan, Wang Bi focuses on the concept of Wu (non-being, nothingness) as the nature of the Tao and underlying ground of existence.

The species, the genus, and the difference are all equally being: a being is a being that is being. The genus cannot be nothing because nothing is not a class of everything. The trivial solution that being is being added to nothing is only a tautology: being is being. There is no simpler intermediary between being and non-being that explains and classifies being.

Essence, by definition, is non-being, absolute negativity. So Reflection, the movement between them, is the movement of nothing to nothing and so back to itself. Both these terms, in being absolutely negative, are identical to one another: Essence is Illusory Being and Illusory Being is Essence. They are, however, also relatively negative, in that the one is, by definition, not what the other is.

Therefore, the negation of Being is identified with "difference." Not-being is difference, not the opposite of Being. Following these conclusions, the true statement can be distinguished from the false one, since each statement consists of a verb and a name. The name refers to the subject, and because a thought or a speech is always about something, and it cannot be about nothing (Non-Being).

In 2003, GE's slogan changed from "We Bring Good Things To Life" to "Imagination at Work" and Hewlett Packard adopted the slogan "Invent." Creativity, such as poetic creativity, has been an area of fascination for many ancient traditions. For example, Nasadiya Sukta the Hindu creation hymn states "Poets found the bond of being in non- being in their heart's thought, but who really knows how creation happened?".

According to Hegel, Heraclitus's "obscurity" comes from his being a true (in Hegel's terms "speculative") philosopher who grasped the ultimate philosophical truth and therefore expressed himself in a way that goes beyond the abstract and limited nature of common sense and is difficult to grasp by those who operate within common sense. Hegel asserted that, in Heraclitus, he had an antecedent for his logic: "[...] there is no proposition of Heraclitus which I have not adopted in my logic". Hartnack quotes Hegel, Lectures on the History of Philosophy, Volume I. Hegel cites a number of fragments of Heraclitus in his Lectures on the History of Philosophy. One to which he attributes great significance is the fragment he translates as "Being is not more than Non-being", which he interprets to mean the following: > Sein und Nichts sei dasselbe > Being and non-being are the same.

According to Aristotle Leucippus differed from the Eleatics in not being encumbered by the "conceptual intermingling" of being and non-being, and Plato made the necessary distinction between "grades of being and types of negation". Some sources claim that around 440 or 430 BCE Leucippus founded a school at Abdera, with which his pupil, Democritus, was closely associated."Leucippus", in The Presocratics, Philip Wheelwright ed., The Odyssey Press, 1966, p. 177.

Taoists at first misunderstood sunyata to be akin to the Taoist non-being. In Madhyamaka the two truths are two epistemological truths: two different ways to look at reality. Based on their understanding of the Mahayana Mahaparinirvana Sutra the Chinese supposed that the teaching of the Buddha- nature was, as stated by that sutra, the final Buddhist teaching, and that there is an essential truth above sunyata and the two truths.

"The Essential Guide to Egyptian Mythology: The Oxford Guide", "Hell", pp. 161–162, Jacobus Van Dijk, Berkley Reference, 2003, Purification for those who are considered justified may be found in the descriptions of "Flame Island", where they experience the triumph over evil and rebirth. For the damned, complete destruction into a state of non-being awaits, but there is no suggestion of eternal torture."The Divine Verdict", John Gwyn Griffiths, p.

He uses these terms to displace more established philosophies of 'Subject' and 'Object'. (Kojéve, 1980) = ManUnfortunately, it is difficult to straightforwardly remove the universal masculine from Hegel's thought. See Ch.VI.A. = Action = Negativity = Selbst Given/static Being = Space = Sein Totality of Being = (Time + Space) Man ≠ Sein ⊃ Man = non-being, nothingness, Nicht-sein ⊃ Time = Nothingness ⊃ Time = annihilation of Space/given Being/SeinThis last line sums up Hegel's entire philosophy of human existence. See Kojéve (1980, p.155).

What is transmitted to us through our sensory impressions is a modification of this external order. Similarly, the discovery of the Theory of Relativity was important only in terms of recognizing structural laws, and not in terms of recognising any new essences in nature or the cosmos. Plural epistemology advocates the view that sense impressions are non-being. Therefore, they are without a position in the ontological sense; they do not possess any 'ontological status'.

The universe as becoming is a combination of being and non- being. The particular is never complete in itself, but in its quest to find completion continually transforms into more comprehensive, complex, self- relating particulars. The essential nature of being-for-itself is that it is free "in itself;" it does not depend on anything else for its being. The limitations represent fetters, which it must constantly cast off as it becomes freer and more self-determining.

"It [Nonbeing] threatens man's spiritual self-affirmation, relatively in terms of emptiness, absolutely in terms of meaninglessness" (41). b. We display the courage to be when facing this anxiety by displaying true faith, and by again, self-affirming oneself. We draw from the "power of being" which is God for Tillich and use that faith to in turn affirm ourselves and negate the non-being. We can find our meaning and purpose through the "power of being" (172-73).

The text seeds the theory of negative entities, where both being and non-being, presence and absence of something is considered correct and useful knowledge.KK Chakrabarti (1978), The Nyaya- Vaisesika theory of negative entities, Journal of Indian Philosophy, Vol. 6, No. 2, pages 129–144 Absence of a book on a table or absence of particular color in a painting has a place in its epistemic process, in addition to positively verifiable characteristics of the table or a painting.

Butler examines the influence of the German philosopher Georg Wilhelm Friedrich Hegel on 20th-century French philosophy. Influenced by Alexandre Kojève, she follows and expands upon his definition of desire as the feeling of an absence or lack. Hegelian desire is in this sense a desire for non-being or death. While Butler ultimately calls for a rejection of standard Hegelianism, this moving forward itself represents a triumph for Hegel's dialectical method of the negation of difference.

So, as moments of Determinate Being, Being and Nothing take on new characteristics as aspects of (b) Quality. Being becomes emphasized, and, as Quality, is Reality; Nothing, or Non-Being, is concealed in Being's background serving only to delimit it as a specific Quality distinct from others, and, in so doing, is Negation in General, i.e., Quality in the form of a deficiency. Quality, then, comprises both what a Determinate Being is and is not, viz.

Plotinus taught that there is a supreme, totally transcendent "One", containing no division, multiplicity, or distinction; beyond all categories of being and non-being. His "One" "cannot be any existing thing", nor is it merely the sum of all things (compare the Stoic doctrine of disbelief in non- material existence), but "is prior to all existents". Plotinus identified his "One" with the concept of 'Good' and the principle of 'Beauty'. (I.6.9) His "One" concept encompassed thinker and object.

This leads him to believe that "the polarity of conflict between being and the possibility of non-being that lies at the core of human existence, the mood of anxiety, the finitude and precariousness of man's life, is a familiar theme that runs through the Bible." Furthermore, de Silva finds that, although there is no systematic exposition of Tilakkhana in the Bible as found in Buddhist texts, the undertones of anicca, dukkha and anattā do occur together in the Bible.

The title for the collection was chosen by its original editor, Jeanne Schulkind, based on a passage from "A Sketch of the Past". As described by Woolf, 'moments of being' are moments in which an individual experiences a sense of reality, in contrast to the states of 'non-being' that dominate most of an individual's conscious life, in which they are separated from reality by a protective covering. Moments of being could be a result of instances of shock, discovery, or revelation.

Ayin became for kabbalists a symbol of "supreme existence" and "the mystical secret of being and non-being became united in the profound and powerful symbol of the Ayin". There is also a paradoxical relationship between the meaning of Ayin and Yesh from kabbalistic point of view. Rachel Elior, professor of Jewish philosophy and mysticism at the Hebrew University of Jerusalem, writes that for kabbalists Ayin (nothingness) "clothes itself" in Yesh (everything there is) as "concealed Torah clothes itself in revealed Torah".

K. Akerma, Lebensende und Lebensbeginn: Philosophische Implikationen und mentalistische Begründung des Hirn-Todeskriterium, Lit: Hamburg 2006.K. Akerma, Antinatalismus... op. cit., p. 404. Julio Cabrera believes that the moral problem of abortion is totally different from the problem of abstention of procreation, because in the case of abortion, there is no longer a non-being, but an already existing being – the most helpless and defenceless of the parties involved, that someday will have the autonomy to decide, and we cannot decide for them.

Cosmogonía. Arias Murueta’s main media are drawing, graphic art and oil painting.(the artist) One major theme of his works is the concept of birth and the right time to emerge. Another important theme is the struggle between chaos and order, being and non-being, existence and non-existence, with his works looking to achieve a kind of balance between the opposites. Although he studied architecture instead of art at college, at that time he met José Clemente Orozco, who became a major influence on his work.

As against other persuasions in paraconsistent logic (such as relevantism and the Brazilian school), the paraconsistent treatment developed by Peña, which belongs in the fuzzy family founded by Lotfi A. Zadeh, regards true contradictions as situations wherein a state of affairs enjoys only partial existence. His approach to fuzziness deviates from Zadeh's mainstream orthodoxy in rejecting alethic maximalism and so embracing the principle of excluded middle, regarding all intermediaries as degrees of both truth and falseness, being and non-being (Plato's influence is discernable here).

Kierkegaard says the "coming-into-existence is a kind of change, but is not a change in essence but in being and is a transition from not existing to existing. But this non-being which the subject of coming into existence leaves behind must itself have some sort of being. He asks his reader to consider whether the necessary can come into existence or if the necessary "Is", since everything that comes into existence is historical. But for Kierkegaard "all coming into existence takes place in freedom.

The 5th album titled The Maniacal Vale and recorded at Priory Recording Studios was released to critical acclaim in June 2008. Since then Esoteric have performed live throughout Europe. Founding member and guitarist Gordon Bicknell briefly left in early 2011 for unknown reasons, contributing guitars and keyboards to only one track ("Non-Being") on the band's 6th studio album Paragon of Dissonance which was released on 11 November 2011 in Europe and 15 November 2011 for the rest of the world. He has since rejoined.

According to Avicenna ( 980 – 1037), and in an interpretation of Greek Aristotelian and Platonist ontological doctrines in medieval metaphysics, being is either necessary, contingent qua possible, or impossible. Necessary being is that which cannot but be, since its non-being would entail a contradiction. Contingent qua possible being is neither necessary nor impossible for it to be or not to be. It is ontologically neutral, and is brought from potential existing into actual existence by way of a cause that is external to its essence.

545 The classicist G. S. Kirk criticizes Eliade's insistence that Australian Aborigines and ancient Mesopotamians had concepts of "being", "non-being", "real", and "becoming", although they lacked words for them. Kirk also believes that Eliade overextends his theories: for example, Eliade claims that the modern myth of the "noble savage" results from the religious tendency to idealize the primordial, mythical age.Kirk, Myth..., footnote, p.255 According to Kirk, "such extravagances, together with a marked repetitiousness, have made Eliade unpopular with many anthropologists and sociologists".

Yandell, 2002, p. 105. The various philosophical positions of Taoism can also be viewed as non-theistic about the ultimate reality (Tao). Taoist philosophers have conceived of different ways of describing the ultimate nature of things. For example, while the Taoist Xuanxue thinker Wang Bi argued that everything is "rooted" in Wu (non-being, nothingness), Guo Xiang rejected Wu as the ultimate source of things, instead arguing that the ultimate nature of the Tao is "spontaneous self-production" (zi sheng) and “spontaneous self-transformation” (zi hua).

Presented as pedestal pieces in gallery shows, these works doubled as studies for the monumental outdoor bronze sculptures Night and Day (2019, commissioned by the Brauer Museum for Valparaiso University) and Rudder (2017, Museum of Outdoor Arts).Vector. "Night and Day by Neil Goodman." Retrieved March 19, 2020. Margaret Hawkins and other writers describe these later outdoor works as less about substance than about their voids—"yawning, crooked windows" that frame views and allude to spiritual questions, such as the relationship between being and non-being.

Ethics marks the primary situation of the face-to-face whereas morality comes later, as some kind of, agreed upon or otherwise, set of rules that emerge from the social situation, wherein there are more than just the two people of the face- to-face encounter. This ethical relation for Lévinas is prior to an ontology of nature, instead he refers to it as a meontology, which affirms a meaning beyond Being, a mode of non-Being (Greek: μή, me "non" and ὄν, on "being").

For the damned complete destruction into a state of non-being awaits but there is no suggestion of eternal torture; the weighing of the heart in Egyptian mythology can lead to annihilation.The Divine Verdict, John Gwyn Griffiths, p233, BRILL, 1991, See also letter by Prof. Griffith to The Independent, 32 December 1993 The Tale of Khaemwese describes the torment of a rich man, who lacked charity, when he dies and compares it to the blessed state of a poor man who has also died.The Civilization of Ancient Egypt, Paul Johnson, 1978, p.

Thus tathatā (thusness, ultimate reality) was translated by the Taoist term 'original non-being' (pen-wu, pure being)." Kenneth Ch'en (1964: 68–69) relied upon Tang Yongtong's article, and described geyi as "the method of matching the meaning. This method was used especially by the translators of the Prajñā sutras for the purpose of making Buddhist thought more easily understood by the Chinese." Mair (2012:50) calls Ch'en's explanation "particularly damaging because his book has been, and still is, so widely used in introductory courses concerning Chinese Buddhism.

Like Wagner, the modernistic traits in Scriabin can be seen as a result of using more and more radical means to express Romantic ideas. The compression of the finale’s theme in its conclusive triple statement (signaling the "plunge of the soul into the abyss of non being") does not sound Romantic anymore. After this ending one somehow expects to hear the "Drammàtico" opening of the first movement again. Scriabin (who indulged in theosophical speculation) has created a "cosmic cycle" by opening and concluding the sonata with a very similar energetic signal.

The terms Daas Elyon and Tachton are used particularly in the Habad philosophical systemisation of Hasidic thought. The alternative Kabbalistic terms Ayin and Yesh ("Non-Being and Being") are more commonly used in wider Hasidic mysticism. Habad differed from Mainstream Hasidism by its intellectual investigation of the Kabbalistic terminology and concepts that Hasidism had adapted to its psychologically focused mysticism. In this Daas Elyon and Tachton take on a related, but wider conceptual connotation than Ayin and Yesh, as they become the two alternative conscious perception paradigms of all Hasidic mysticism.

She is the Goddess of Disorder and Being, whereas her sister Aneris (called the equivalent of Harmonia by the Mythics of Harmonia) is the goddess of Order and Non-Being. Their brother is Spirituality. Discordian Eris is looked upon as a foil to the preoccupation of western philosophy in attempting find order in the chaos of reality, in prescribing order to be synonymous with truth. Discordian Eris teaches us that the only truth is chaos, and that order and disorder are simply temporary filters applied to the lenses we view the chaos through.

In the Harry Potter universe, a Boggart is an amortal shape-shifter non-being that takes on the form of its intended victim's worst fear. While British mythology describes boggarts as house-elves who cause trouble or malevolent beings inhabiting marshes or other lonely spots, Rowling's boggarts are more like Brollachans, magical creatures originating from Scotland. However, there is one record of an English (Lancashire) boggart which could take the form of various animals, or indeed more fearful creatures.Harland, J. and Wilkinson, T. T. (1857) Lancashire Folklore, Warne & Co., London, p. 55.

The Two Truths in Chinese Buddhism. 2004. p. 36 In one passage of the Erdi Yi, Jizang cites Falang, and argues that the four treatises have the same goal, "to explain the two truths and manifest the doctrine of non-duality".Shih, Chang-Qing. The Two Truths in Chinese Buddhism. 2004. p. 37 Jízàng criticized numerous Chinese Buddhists for their unwarranted metaphysical assumptions. He ultimately rejects all metaphysical assertions of being and non-being as dogmatic conceptual confusions. Thus according to Hsueh-Lu Cheng, for Jízàng: > True wisdom (prajña) is the abandonment of all views.

Meinong, an Austrian philosopher active at the turn of the 20th century, believed that since non-existent things could apparently be referred to, they must have some sort of being, which he termed sosein ("being so"). A unicorn and a pegasus are both non-being; yet it's true that unicorns have horns and pegasi have wings. Thus non-existent things like unicorns, square circles, and golden mountains can have different properties, and must have a 'being such- and-such' even though they lack 'being' proper. The strangeness of such entities led to this ontological realm being referred to as "Meinong's jungle".

Much of our biographical information about him comes from Porphyry's preface to his edition of Plotinus' Enneads. While he was himself influenced by the teachings of classical Greek, Persian and Indian philosophy and Egyptian theology,Porphyry, On the Life of Plotinus and the Order of His Books, Ch. 3 (Armstrong's Loeb translation). his metaphysical writings later inspired numerous Christian, Jewish, Islamic and Gnostic metaphysicians and mystics over the centuries. Plotinus taught that there is a supreme, totally transcendent "One", containing no division, multiplicity, nor distinction; likewise, it is beyond all categories of being and non-being.

As seen in Elegy (1990), Hart developed an original process for embedding one acrylic sculpture in another. With the liquid look of ice sculptures, and their capacity to refract light, these pieces are perhaps his most distinctive. In these, according to Hart, “The sculpture is defined purely by light.” It is a “very delicate sense of image… suggestive of dreams, memories, and visions.” Hart presenting The Cross of the Millennium to Pope John Paul II in 1997 “All the clear acrylic resin works are really the offspring of the Cathedral work,” Hart said. “They deal with being and non-being.

The Advaita tradition considers moksha achievable by removing avidya (ignorance). Moksha is seen as a final release from illusion, and through knowledge (anubhava) of one's own fundamental nature, which is Satcitananda. Advaita holds there is no being/non-being distinction between Atman, Brahman, and Paramatman. The knowledge of Brahman leads to moksha,Anantanand Rambachan, The limits of scripture: Vivekananda's reinterpretation of the Vedas University of Hawaii Press, 1994, pages 124-125 where Brahman is described as that which is the origin and end of all things, the universal principle behind and at source of everything that exists, consciousness that pervades everything and everyone.

The war is shown without the semi-official pathos and smoothing of sharp points. "Lieutenant prose" emphasizes not the scale of military actions, panoramic battles with many nameless faces and figures of military leaders, but places individual junior officers in the foreground, often depicting their great courage in extreme situations.Maya M. Polekhina Conceptualization of the Fear of Non-Being in the Book About War “My Lieutenant” by Daniil Granin (on Actualization of Universal Binary Oppositions) page 1182 The main representatives of the "lieutenant prose" include Grigory Baklanov, Yuri Bondarev, Vasil Bykov, Konstantin Vorobyov, Vyacheslav Kondratyev, Viktor Kurochkin, Boris Vasilyev.

While regretting that the statue had vanished, it was accepted as a sign of the Buddha's supreme manifestation, Śūnyatā that of non-being or nothingness. There were also other Shivaite statues discovered in temple's niches, such as the image of Nandisvara, Durga, Ganesha, Nandi and Brahma, however these statues has been removed and stored in the museums. The statue of Durga is stored in Mpu Tantular Museum, Surabaya, while the rest are stored in Trowulan Museum. The Brahma statue however is missing, probably broken to pieces since fragments of the statue can be found in temple's store room.

Throughout its history, Taoist philosophy has emphasized concepts like wu wei (effortless action), ziran ("naturalness"), yin and yang, Ch'i ("life energy"), Wu (non-being), and personal cultivation through meditation and other spiritual practices. Taoism differs from Confucianism in putting more emphasis on physical and spiritual cultivation and less emphasis on political organization. Since the initial stages of Taoist thought, there have been varying schools of Taoist philosophy and they have drawn from and interacted with other philosophical traditions such as Confucianism and Buddhism. While scholars have sometimes attempted to separate "Taoist philosophy" from "Taoist religion", there was never really such a separation.

The Bhagavad Gita’s and the post-Vedic use of idam and tad refers to the Absolute or Brahman or "the All" i.e. to that which the Vedic sages sought to clarify. The idam occurring in the beginning of Rig Veda mantra X.135.7 refers to the seat of Yama where is heard the sound of Yama’s flute which no mortal can resist. Idam is the nominative singular neuter demonstrative pronouns, Being and Non-being the singular subject which is one without a second, in which condition it applies to anything falling within the range of human experience.

Hasidism had extended the significance of Ayin and Yesh beyond its Heavenly abstract Kabbalistic meaning, to describe how this physical realm is alternatively Being or Non-Being, as perceived by Creation, in its nullification in the Panentheistic Divine All. Higher and Lower Knowledge broadens this further to any spiritual level of existence, or any concept under consideration. In historical Kabbalah, Keter ("Crown") is the transcendent Divine Will above conscious internalisation, while Da'at ("Knowledge") is the internalised aspect of the same principle, channeling the Creative Ohr lifeforce into existence. Consequently, Keter is the "Hidden Knowledge", that becomes revealed in Da'at.

Various Mahayana texts such as the Tathāgatagarbha sūtras focus on this idea and over time it became a very influential doctrine in Indian Buddhism, as well in East Asian and Tibetan Buddhism. The Buddha nature teachings may be regarded as a form of nondualism. According to Sally B King, all beings are said to be or possess tathagata- garbha, which is nondual Thusness or Dharmakaya. This reality, states King, transcends the "duality of self and not-self", the "duality of form and emptiness" and the "two poles of being and non being".King, Sally (1991), Buddha Nature, SUNY Press, pp. 99, 106, 111.

The creation myth acts as a cornerstone for distinguishing primary reality from relative reality, the origin and nature of being from non-being. In this sense they serve as a philosophy of life but one expressed and conveyed through symbol rather than systematic reason. And in this sense they go beyond etiological myths which mean to explain specific features in religious rites, natural phenomena or cultural life. Creation myths also help to orient human beings in the world, giving them a sense of their place in the world and the regard that they must have for humans and nature.

According to Cabrera they form the basic structure to human life, which he analyzes through what he calls naturalistic phenomenology, drawing freely from thinkers such as Martin Heidegger, Arthur Schopenhauer and Friedrich Nietzsche. Cabrera has called his work an attempt to put together Schopenhauer and Heidegger, introducing a determinant judgement of the value of being into the analysis of Dasein, and putting morality above life, against Nietzsche. Cabrera develops an ethical theory, negative ethics, that is informed by this phenomenological analysis. He argues that there has been an unwarranted prejudice in ethics against non-being, a view he calls "affirmativity".

Although Sheol has often been mistakenly equated with the hell of later Judaism and Christianity, it is more accurately described as a "place of non-being where all consciousness and all passions have ceased." Enjoyment passages like 9:7-10 are strategically placed throughout Ecclesiastes. Though some have claimed that these exhortations of joy are hedonistic or naïve, they are better understood as recognitions of life’s possibilities even in the midst of its uncertainties and inexplicable contradictions. To experience joy is not to deny the pain and confusion of life but to appreciate the small pleasures within it.

Chinese thinking took this to refer to two ontological truths: reality exists of two levels, a relative level and an absolute level. The doctrines of Buddha-nature and Sunyata were understood as akin to Dao and the Taoist non-being. It took the Chinese world several centuries to realize that sunyata has another meaning. Based on their understanding of the Mahayana Mahaparinirvana Sutra the Chinese supposed that the teaching of the Buddha-nature was, as stated by that sutra, the final Buddhist teaching, and that there is an essential truth above sunyata and the two truths.

6.4), Plotinus compared the One to "light", the Divine Intellect/Nous (Νοῦς, Nous; first will towards Good) to the "Sun", and lastly the Soul (Ψυχή, Psyche) to the "Moon" whose light is merely a "derivative conglomeration of light from the 'Sun'". The first light could exist without any celestial body. The One, being beyond all attributes including being and non-being, is the source of the world—but not through any act of creation, willful or otherwise, since activity cannot be ascribed to the unchangeable, immutable One. Plotinus argues instead that the multiple cannot exist without the simple.

The word comes from the Ancient Greek μή, me "non" and ὄν, on "being" (confer ontology). It refers not exactly to the study of what does not exist, but an attempt to cover what may remain outside of ontology. Meontology has a slim tradition in the West (see Parmenides, Plato's Sophist, and apophatic theology), but has always been central to the Eastern philosophies of Taoism and the later Buddhism. Nishida was the first to thoroughly expand the Eastern notion of nothingness in the Continental paradigm and is thus responsible for bringing to the West a clearer understanding of the Buddhist notion of non-being.

It related the sephirot to their corresponding parallels in the Kochos hanefesh (soul powers) devotional experience in Man. Similarly Da'at Elyon and Tachton emerge as the two alternative perspectives of Creation, the Divine consciousness "from Above", and the Created consciousness "from Below". While Hasidic thought universally retains the Kabbalistic meaning of Ayin (Non-Being) to refer to the inaccessible grasp of the Infinite Divine from the Creation's perspective, and Yesh (Being) to refer to Creation's perception of its own existence, this ascription only reflects the Lower Knowledge view. From the Divine view of Higher Knowledge, in truth only God exists, who is the Yesh Amity ("True Being").

From Chandogya Upanishad III.19 and Taittiriya Upanishad II.7, it appears that being emerged from the pregnant and undifferentiated chaos known as asat ('non-being') but the Brahmanas describe creation as the transformation of sat referred to as the impersonal abstract reality (Taittiriya Upanishad II.i ) or as the personal creator (Prasna Upanishad I.4); satkaryavada envisages creation as parinama::vikara ('modification') of Brahman (Brahma Sutras II.i.7) which orthodox view is not accepted by the followers of Advaita Vedanta who place their belief in Vivartavada, the theory of superimposition. Gaudapada, advocating ajativada, states that mithya ('false', 'unreal') effect has a mithya origination; it is not a real origination.

It is well known that the only sutra that Nāgārjuna explicitly cites in his Mūlamadhyamakakārikā (Chapter 15.7) is the "Advice to Kātyāyana", stating that "according to the Instructions to Katyayana, both existence and nonexistence are criticized by the Blessed One who opposed being and non-being."Walser, Joseph, Nagarjuna in Context: Mahayana Buddhism and Early Indian Culture, Columbia University Press, 2005, p. 185. This appears to have been a Sanskrit version of the Kaccānagotta Sutta (Saṃyutta Nikāya ii.16-17). The Kaccānagotta Sutta itself says: > This world, Kaccana, for the most part depends on a duality–upon the notion > of existence and the notion of nonexistence.

The verb is the sign of the action that the subject performs or the action being performed to or on the subject. When the verb states something that is about the subject, namely one of his properties, then the statement is true. While when the verb states something that is different (it is not) from the properties of the subject, then the statement is false, but is not attributing being to non-being. It is plausible then, that ‘things that are not (appearing and seeming) somehow are’, and so it is also plausible that the sophist produces false appearances and imitates the wise man.

In this month Janus deifies kingship and defies Jupiter. Moreover, January sees also the presence of Veiovis who appears as an anti-Jupiter, of Carmenta who is the goddess of birth and like Janus has two opposed faces, Prorsa and Postvorta (also named Antevorta and Porrima), of Iuturna, who as a gushing spring evokes the process of coming into being from non-being as the god of passage and change does. In this period the preeminence of Janus needs compensating on the Ides through the action of Jupiter Stator, who plays the role of anti-Janus, i.e. of moderator of the action of Janus.

Since human thought is the image and fulfillment of God's thought, God can be understood by an analysis of thought and reality. Just as humans continually correct their concept of reality through a dialectical process, God becomes more fully manifested through the dialectical process of becoming. For his god, Hegel does not take the logos of Heraclitus but refers to the nous of Anaxagoras, although he may well have regarded them the same as he continues to refer to god's plan, which is identical to God. Whatever the nous thinks at any time is actual substance and is identical to limited being, but more remains in the substrate of non-being, which is identical to pure or unlimited thought.

A bhoot or bhuta ( bhūta) is a supernatural creature, usually the ghost of a deceased person, in the popular culture, literature and some ancient texts of the Indian subcontinent. Interpretations of how bhoots come into existence vary by region and community, but they are usually considered to be perturbed and restless due to some factor that prevents them from moving on (to transmigration, non-being, nirvana, or heaven or hell, depending on tradition). This could be a violent death, unsettled matters in their lives, or simply the failure of their survivors to perform proper funerals. The belief in ghosts is deeply ingrained in the minds of the people of India across generations.

On this theory, there are no empty names, wherefore the "problem of empty names" that afflicts many theories about names (in particular, Millianism), is not a problem at all. While Priest also espouses dialetheism, he maintains that his dialetheism is mostly capable of being separated out from his noneism. The connection is that impossible objects may exist in impossible worlds, much as nonexistent objects may exist in possible (but not actual) worlds. Richard Routley's book, Exploring Meinong's Jungle and Beyond: An Investigation of Noneism and the Theory of Items, was published in 1980, while the first edition of Priest's book entitled Towards Non-Being: The Logic and Metaphysics of Intentionality was published in 2005 (second revised edition 2016).

Sri Aurobindo finds that a compromise between the two approaches would be a bargain and would not be a true reconciliation, but only a unified Spirit and Matter would be a basis for Integral yoga's path to understanding of reality. He finds that the non being at one end which seems opposite to the manifested universe, are not opposites which would deny other's existence, but rather are different states of reality with opposite affirmations. Sri Aurobindo finds that the highest experience of the Reality to be a conscious Existence, a supreme Intelligence, Force and a self-existent Bliss; He finds a liberated intelligence and experience would bring about this highest understanding of the reality.

Notwithstanding these similarities and parallels, there are significant differences between the two texts. As already mentioned, the Neiye contains virtually no political philosophy, which is a major focus in the Daodejing. There is no trace in the Neiye of many now- famous themes of the Daodejing, such as wu "non-being", ziran "naturally; spontaneously", wuwei "non-interference", pu "uncarved; unhewn", xian "transcendent; immortal", and xu 虛 "emptiness" (Kirkland 2008: 772–773). Unlike the Daodejing gender-based concepts of the Dao as mother, the Mysterious Female, and "feminine" behaviors such as humility or yielding, the Neiye has nothing to say about gender, which hints that women as well as men may have engaged in mediation practices (Kirkland 1997: 16).

To see beyond our senses is a problem Pablo Picasso had already pointed out when he declared: "it would be necessary to reveal the paintings beneath the actual painting". Therefore, between being and non-being, in a world in which communication is increasingly being dematerialised as time goes by, the supporters of rationality see in all this nothing more than just an expression of what is not determined, improbable or unmentionable, thereby refusing to get involved in the whole issue. All that is not clearly expressed doesn’t hold water and is consequently deemed irrelevant. However, there were people like Merleau- Ponty, who at one time happened to be passionate about the links between the visible and the invisible.

Initiation into Hermetics is divided into 10 practical steps. The program further subdivides each step into three areas – Non-being spirit or Mind (Spiritual abstract universal mental body; see Spiritual bodies: Theosophical society); Soul as mental body into the astral, psychic and emotional body; the astral body and physical body – with the intent of developing all areas of the self simultaneously and in a balanced way. This is to ensure that the student maintain a balance of the three "bodies", which accelerates progress in the long run and minimizes injury to oneself in the process of growth. Also, there occurs a purification of the personality, where the magician should become incapable of wishing harm to his fellow man.

Thus, to understand something, studying the essence of one is the path to understanding the numerous manifested forms.Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, , pages 162-172 The text in volume 2, through Uddalaka, asserts that there is disagreement between people on how the universe came into existence, whether in the beginning there was a Sat (सत्, Truth, Reality, Being) without a second, or whether there was just A-sat (असत्, Nothingness, non-Being) without a second. Uddalaka states that it is difficult to comprehend that the universe was born from nothingness, and so he asserts that there was "one Sat only, without a second" in the beginning.

In his introduction Stace writes that Time and Eternity is an attempt to set out the fundamental nature of religion, and to deal with the conflict between religion and naturalism. He explains that the basic idea set out in the book is that all religious thought is symbolic, and that his influences include Rudolf Otto, especially his Mysticism East and West, and Immanuel Kant. He says he was motivated to write the book in an attempt to add to the "other half of the truth which I now think naturalism [as espoused in his 1947 essay Man Against Darkness] misses". The book begins by looking at religion, specifically God as non-being and as being, put by Stace as the negative and positive divine.

Fordham coined the term deintegration - as opposed to disintegration - to denote a state akin to the Kleinian depressive position, where, as a result of a sense of major ruptures, or loss of contact with feeling fed and contained, a deep sense of disappearance, perhaps even of non- being ensues. However, this is usually temporary until the next feed or contact with mother restores the sense of 'one-ness' and well-being and hence, 're-integration'. The swings between these two extreme states is a form of Enantiodromia in Jungian terms. In the case of a baby it corresponds to a pattern of experiencing a need, feeling 'disappointment' until it is stemmed, and 'satisfaction' when the basic needs are more, or less, successfully met.

In the Cathedral, the figures emerge from something that is tangible, from a mass of stone. But more beautifully, in a sense, the clear acrylic figures emerge and disappear.” According to Hart, the innovative sculptural medium creates a “relationship between light and form, and a sense of mystery around being and non-being.” In honor of the Pope's fifty years of priesthood, Hart presented an acrylic work titled The Cross of the Millennium to Pope John Paul II in a ceremony at the Vatican in 1997. When it was unveiled, Pope John Paul II called the sculpture “a profound theological statement for our day.” Hart sculpted a smaller version of The Cross of the Millennium, cast and released as a limited edition.

While imprisoned, Josei Toda studied a passage from the Immeasurable meanings sutra (considered the introduction to the Lotus Sutra) that describes Buddhahood by means of 34 negations – for example, that it is "neither being nor non-being, this nor that, square nor round". From this, he concluded that "Buddha" is life, or life force. The "philosophy of life" restates principles formulated by Nichiren: "three thousand conditions in a single moment" (ichinen sanzen), and "observing one's own mind" (kanjin) The concept of life force is central to the Soka Gakkai's conception of the role of religion and the application of Nichiren's teachings. "Our health, courage, wisdom, joy, desire to improve, self-discipline, and so on, could all be said to depend on our life force", Ikeda says.

While imprisoned, Toda studied a passage for the Immeasurable meanings sutra (considered the introduction to the Lotus Sutra) that describes Buddhahood by means of 34 negations – for example, that it is "neither being nor non-being, this nor that, square nor round". From this, he concluded that "Buddha" is life, or life force. The "philosophy of life" restates principles formulated by Nichiren: "three thousand conditions in a single moment" (ichinen sanzen), and "observing one's own mind" (kanjin) The concept of life force is central to the Soka Gakkai's conception of the role of religion and the application of Nichiren's teachings. "Our health, courage, wisdom, joy, desire to improve, self-discipline, and so on, could all be said to depend on our life force," Ikeda says.

Several centuries later, Peng Xiao (?-955) gives a different portrait of Wei Boyang in his commentary, dating from 947 CE (trans. Pregadio, 2011:264-65). With Peng Xiao, Wei Boyang becomes a learned master who is competent in prose and poetry, is versed in the esoteric texts, cultivates the Dao “in secret and silence,” and nourishes himself “in Empty Non-being.” At the end of his account, moreover, Peng Xiao gives further details on the early history of the text, saying: Elsewhere in his work, moreover, Peng Xiao reveals a different view on the authorship of the Cantong qi: While Wei Boyang was a southern alchemist, Xu Congshi and Chunyu Shutong were representatives of the cosmological traditions of northern China.

This disparity became more apparent when he was teaching theology at Philander Smith College in Little Rock, Arkansas. Cone writes, "What could Karl Barth possibly mean for black students who had come from the cotton fields of Arkansas, Louisiana and Mississippi, seeking to change the structure of their lives in a society that had defined black as non-being?" Cone's theology also received significant inspiration from a frustration with the black struggle for civil rights; he felt that black Christians in North America should not follow the "white Church", on the grounds that it was a willing part of the system that had oppressed black people. Accordingly, his theology was heavily influenced by Malcolm X and the Black Power movement.

After the end of the Cultural Revolution, Yu returned to academia in 1978 and became a researcher at the Institute of World Religions of the Chinese Academy of Social Sciences. In the 1980s, he carried out comprehensive studies on Xuanxue, and published a series of papers on such concepts as youwu (being and non-being) and benmo (root and branches), as well as the ideas of philosophers Wang Bi, He Yan, Ruan Ji and Ji Kang. His Xuanxue research culminated in the book History of Wei–Jin Xuanxue (), published by Peking University Press in 2004, which was followed by a second edition in 2016. At the Institute of World Religions, Yu's research interest gradually shifted to the I Ching and the history of its studies.

The Eleatics maintained that the true explanation of things lies in the conception of a universal unity of being. According to their doctrine, the senses cannot cognize this unity, because their reports are inconsistent; it is by thought alone that we can pass beyond the false appearances of sense and arrive at the knowledge of being, at the fundamental truth that the "All is One". Furthermore, there can be no creation, for being cannot come from non-being, because a thing cannot arise from that which is different from it. They argued that errors on this point commonly arise from the ambiguous use of the verb to be, which may imply actual physical existence or be merely the linguistic copula which connects subject and predicate.

These stages, as well as the symbols one encounters throughout the story, provide the necessary metaphors to express the spiritual truths the story is trying to convey. Metaphor for Campbell, in contrast with simile which make use of the word like, pretend to a literal interpretation of what they are referring to, as in the sentence "Jesus is the Son of God" rather than "the relationship of man to God is like that of a son to a father".Campbell J. [1999] Mythos: The shaping of our mythic tradition In the 2000 documentary Joseph Campbell: A Hero's Journey, he explains God in terms of a metaphor: > God is a metaphor for a mystery that absolutely transcends all human > categories of thought, even the categories of being and non-being. Those are > categories of thought.

The orthodox schools of Hinduism, particularly Vedanta, Samkhya and Yoga schools, focus on the concept of Brahman and Atman in their discussion of moksha. The Advaita Vedanta holds there is no being/non-being distinction between Atman and Brahman. The knowledge of Atman (Self-knowledge) is synonymous to the knowledge of Brahman inside the person and outside the person. Furthermore, the knowledge of Brahman leads to a sense of oneness with all existence, self-realization, indescribable joy, and moksha (freedom, bliss),Anantanand Rambachan (1994), The limits of scripture: Vivekananda's reinterpretation of the Vedas, University of Hawaii Press, pages 124–125 because Brahman-Atman is the origin and end of all things, the universal principle behind and at source of everything that exists, consciousness that pervades everything and everyone.

Plato developed the distinction between true reality and illusion, in arguing that what is real are eternal and unchanging forms or ideas (a precursor to universals), of which things experienced in sensation are at best merely copies, and real only in so far as they copy ("partake of") such forms. In general, Plato presumes that all nouns (e.g., "beauty") refer to real entities, whether sensible bodies or insensible forms. Hence, in The Sophist, Plato argues that being is a form in which all existent things participate and which they have in common (though it is unclear whether "Being" is intended in the sense of existence, copula, or identity); and argues, against Parmenides, that forms must exist not only of being, but also of Negation and of non-being (or Difference).

Heraclitus did not form any abstract nouns from his ordinary use of "to be" and "to become" and seemed to oppose any identity A to any other identity B, C and so on, which is not-A. However, Hegel interprets not-A as not existing at all, not nothing at all, which cannot be conceived, but an indeterminate or "pure" being without particularity or specificity. Pure being and pure non- being or nothingness are, for Hegel, abstractions from the reality of becoming and this is also how he interprets Heraclitus. For Hegel, the inner movement of reality is the process of God thinking as manifested in the evolution of the universe of nature and thought; Hegel argued that, when fully understood, reality is being thought by God as manifested in a person's comprehension of this process.

The report, entitled "The Mystery of Salvation" states, "Christians have professed appalling theologies which made God into a sadistic monster. ... Hell is not eternal torment, but it is the final and irrevocable choosing of that which is opposed to God so completely and so absolutely that the only end is total non-being."Church of England, "The Mystery of Salvation: The Doctrine Commission of the General Synod" (1995), p199; published by Church House Publishing, London, 1995; copyrighted by The Central Board of Finance of the Church of England, 1995, The British Evangelical Alliance ACUTE report (published in 2000) states the doctrine is a "significant minority evangelical view" that has "grown within evangelicalism in recent years". A 2011 study of British evangelicals showed 19% disagreed a little or a lot with eternal conscious torment, and 31% were unsure.

The idea that ultimate reality is present within the daily world of relative reality melded well with Chinese culture, which emphasized the mundane world and society. But this does not tell how the absolute is present in the relative world: The notions appear already in the Zhongyong (Doctrine of the Mean) attributed to Zi Si (481–402 BCE), the grandson of Confucius. The first philosopher to systematically use the ti-yong schema was Wang Bi (226–249) in his commentary to Daodejing, chapter 22, when he discussed the metaphysical relation between non-being (wu) and being (you). Subsequently, the notion has been borrowed from the Neo-Daoist philosophy to other schools of Chinese philosophy, including Hua-yen and other schools of Buddhism, and Neo-Confucianism of Cheng Yi and Zhu Xi, and served as a basic tool of interpretation.

Interpretations of how bhoots come into existence vary by region and community, but they are usually considered to be perturbed and restless due to some factor that prevents them from moving on (to transmigration, non-being, nirvana, or heaven or hell, depending on tradition). This could be a violent death, unsettled matters in their lives, or simply the failure of their survivors to perform proper funerals. In Central and Northern India, ojha or spirit guides play a central role. It duly happens when in the night someone sleeps and decorates something on the wall, and they say that if one sees the spirit the next thing in the morning he will become a spirit too, and that to a headless spirit and the soul of the body will remain the dark with the dark lord from the spirits who reside in the body of every human in Central and Northern India.

What is crucial for Badiou is that the structural form of the count-as-one, which makes multiplicities thinkable, implies (somehow or other) that the proper name of being does not belong to an element as such (an original 'one'), but rather the void set (written Ø), the set to which nothing (not even the void set itself) belongs. It may help to understand the concept 'count-as-one' if it is associated with the concept of 'terming': a multiple is not one, but it is referred to with 'multiple': one word. To count a set as one is to mention that set. How the being of terms such as 'multiple' does not contradict the non-being of the one can be understood by considering the multiple nature of terminology: for there to be a term without there also being a system of terminology, within which the difference between terms gives context and meaning to any one term, is impossible.

Livy X 29, 12-17; nefando sacro, mixta hominum pecudumqur caedes, "by an impious rite, a mixed slaughter of people and flock" 39, 16; 42, 6-7. More recently Dario Sabbatucci has given a different interpretation of the meaning of Stator within the frame of his structuralist and dialectic vision of Roman calendar, identifying oppositions, tensions and equilibria: January is the month of Janus, at the beginning of the year, in the uncertain time of winter (the most ancient calendar had only ten months, from March to December). In this month Janus deifies kingship and defies Jupiter. Moreover January sees also the presence of Veiovis who appears as an anti-Jupiter, of Carmenta who is the goddess of birth and like Janus has two opposed faces, Prorsa and Postvorta (also named Antevorta and Porrima), of Iuturna, who as a gushing spring evokes the process of coming into being from non-being as the god of passage and change does.

Roy Perrett, Indian Ethics: Classical traditions and contemporary challenges, Volume 1 (Editor: P Bilimoria et al), Ashgate, , pages 149-158 It forms the theoretical foundation of Yoga. Samkhya is an enumerationist philosophy whose epistemology accepts three of six pramanas ('proofs') as the only reliable means of gaining knowledge. These include pratyakṣa ('perception'), anumāṇa ('inference') and śabda (āptavacana, meaning, 'word/testimony of reliable sources').John A. Grimes, A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English, State University of New York Press, , page 238 Sometimes described as one of the rationalist schools of Indian philosophy, this ancient school's reliance on reason was exclusive but strong.Mike Burley (2012), Classical Samkhya and Yoga - An Indian Metaphysics of Experience, Routledge, , pages 43-46David Kalupahana (1995), Ethics in Early Buddhism, University of Hawaii Press, , page 8, Quote: The rational argument is identified with the method of Samkhya, a rationalist school, upholding the view that "nothing comes out of nothing" or that "being cannot be non-being".

Winston Morales is a universal opita, creator of a country where everyone, starting with the towel carriers and rifles on their shoulders, should go live, because there, as in the musical world of Macondo, it makes you want to sing "when the words they become aware of non-being in the presence of so many ghosts invisible ". There in Schuaima, the planet country of the Neivan poet, one can sip with the nose curled by the wind the smell of "the skirts invaded with geraniums" of the girls who inhabit it and who, like all its inhabitants, have "very heart close to the nose "and whose language makes it possible" to converse with the heights, with the acorns, with the wind in its state of purity, with the cosmos in its millenary harmony. " Ignacio Ramírez In her verses it happens, the living sage of authentic poetry is latent. Adriana Herrera Aniquirona It is about from a collection of poems that points to another collection of poems -hightest spiral- where there are no words but silences as in the flowers, in tenderness, or in love.

From this results that "the distinction between the possible and the real [...] has no metaphysical validity, for every possible is real in its way, according to the mode befitting its own nature".The Multiple states of the Being, chapter "Possibles and compossibles", p. 17. This leads to the metaphysical consideration of the "Being" and "Non-Being": > If we [...] define Being in the universal sense as the principle of > manifestation, and at the same time as comprising in itself the totality of > possibilities of all manifestation, we must say that Being is not infinite > because it does not coincide with total Possibility; and all the more so > because Being, as the principle of manifestation, although it does indeed > comprise all the possibilities of manifestation, does so only insofar as > they are actually manifested. Outside of Being, therefore, are all the rest, > that is all the possibilities of non-manifestation, as well as the > possibilities of manifestation themselves insofar as they are in the > unmanifested state; and included among these is Being itself, which cannot > belong to manifestation since it is the principle thereof, and in > consequence is itself unmanifested.