110 Sentences With "finitude" | Random Sentence Generator

Will a majority of people ever be able to accept finitude?

But they are not reasons to try to transcend finitude altogether.

Part of what makes us human is our finitude, our creaturely vulnerabilities.

In the context of the finitude of Earth, insatiable resource consumption seems wasteful, even obscene.

"When one admits his fear, his finitude, a confidence can be reborn from this vulnerability," Ms. Dufourmantelle said.

The lyrics are, in the most direct sense, about life's finitude, suffused here with the euphoria that accompanies convalescence.

Speculative realism, like Detels's poem, attempts to consider art, politics, nature, and thought beyond the confines of human finitude.

But before he writes those tender words, he leaves the reader with a gift of their own: Everyone succumbs to finitude.

Everything flows from the double assumption that only finitude makes for ultimate meaning and that most religious values are unconsciously secular.

In his 2006 book Après la finitude (After Finitude: An Essay on the Necessity of Contingency), philosopher Quentin Meillassoux opens a frontal assault upon the ego assumptions typical of Vautier's proposition, insisting upon what he calls "ancestrality": the indubitable existence of the universe prior to human ego and thereby prior to any possibility of being observed, interpreted, or evaluated.

As though finitude were infinitely resilient, ready to be reborn from the ashes each time anew, like the phoenix we mistake it for.

Then there is the problem of a book's finitude: the inevitable ending contradicts the basic premise of VR, namely that the user can decide the outcome.

Authentic existence is perhaps less about boldly confronting the inevitable reality of our own finitude than about recognizing and cultivating the multiple dimensions of our lives.

The mechanics work metaphorically with the broader plot to deliver a product that connects geologic timescales up with the intimate finitude of a few human lives.

Instead, it was very much a stand-alone story, not just in terms of its plot but also in its main theme: the need to accept finitude and death.

What I do think we should let go of are religious ideals of being liberated from finitude—whether in Christian eternal life or Buddhist nirvana or some other variant.

No matter how many times I've decided to remove the veil, the sting of our collective finitude continues to hit me, along with the reality of bodily decomposition and putrefaction.

At 41, the author is himself afflicted by "a disconcerting mixture of nostalgia, regret, claustrophobia, emptiness and fear", beneath which lie "questions of loss and regret, success and failure...mortality and finitude".

Martin appears to be tackling the boundlessness of form through the finitude of her own body — the canvases were approximately 8 x 8 feet — and pushing the possibilities of perception with an almost inconceivable austerity of material.

I struggled to remember some lines from the eighth of Rilke's Duino Elegies, in which he writes about the freedom in which animals live: "the Open" upon which they look out but which is unavailable to our sight, oriented as we are always toward the overbearing presence of our own finitude.

Advertise on Hyperallergic with Nectar Ads An unfinished film can be any number of things: the sketchy shambles of a work to be reconstructed in the imaginations of its audience; a partial, suggestive film, beleaguered by jagged seams and brusque transitions; an overabundance of material, never edited; or a work that's pre-programmed for incompletion, dictated by an artist's antipathy for finitude or determination.

Meillassoux is a former student of the philosophers and Alain Badiou. Badiou, who wrote the foreword for Meillassoux's first book After Finitude (Après la finitude, 2006),Après la finitude. Essai sur la nécessité de la contingence, Paris, Seuil, coll. L'ordre philosophique, 2006 (foreword by Alain Badiou).

While often in disagreement over basic philosophical issues, the speculative realist thinkers have a shared resistance to philosophies of human finitude inspired by the tradition of Immanuel Kant. What unites the four core members of the movement is an attempt to overcome both "correlationism" and "philosophies of access". In After Finitude, Meillassoux defines correlationism as "the idea according to which we only ever have access to the correlation between thinking and being, and never to either term considered apart from the other."Quentin Meillassoux (2008), After Finitude, 5.

Two of Tillich's works, The Courage to Be (1952) and Dynamics of Faith (1957), were read widely, including by people who would not normally read religious books. In The Courage to Be, he lists three basic anxieties: anxiety about our biological finitude, i.e. that arising from the knowledge that we will eventually die; anxiety about our moral finitude, linked to guilt; and anxiety about our existential finitude, a sense of aimlessness in life. Tillich related these to three different historical eras: the early centuries of the Christian era; the Reformation; and the 20th century.

His fourth novel Finitude which deals with the possibilities of future climate chaos was published under the same imprint in 2009. As an example of the growing subgenre of speculative fiction known as climate fiction or Cli-fi, Finitude has begun to appear as a text on university syllabi for courses examining climate change in fiction.

Meillassoux, Quentin (2006). Après la finitude. Essai sur la nécessité de la contingence, Paris, Seuil, coll. L'ordre philosophique (foreword by Alain Badiou).

His most recent work is a systematic criticism of one of the original versions of speculative realism, formulated by Quentin Meillassoux. The title of his book published in 2019 ("Maintenant la finitude") is a direct reply to Meillassoux's "After Finitude". He participated in the 2002/2013 conferences of the Mind and Life Institute, whose aim is to promote a dialogue between science and Buddhism.

Gemeinsam mit Miriam Eilers und Katrin Grüber. Basingstoke: Palgrave Macmillan 2014, Bioethics in Cultural Contexts. Reflections on Methods and Finitude. Gemeinsam mit Marcus Düwell und Dietmar Mieth.

Mou confuses Heidegger's Time (Zeit, shijian) with temporality (Zeitlichkeit, shijian xing) and thereby fails to see the transcendental nature in neither Time nor Being. The different understanding of the concept Time further causes Mou's disagreement with Heidegger's discussions of finitude of human beings. In fact, Heidegger's discussions of finitude are based on his interpretation of the temporality of Dasein. It is not the rejection of the transcendental ontology.

Following his existential analysis, Tillich further argues that theological theism is not only logically problematic, but is unable to speak into the situation of radical doubt and despair about meaning in life. This issue, he said, was of primary concern in the modern age, as opposed to anxiety about fate, guilt, death and condemnation. This is because the state of finitude entails by necessity anxiety, and that it is our finitude as human beings, our being a mixture of being and nonbeing, that is at the ultimate basis of anxiety. If God is not the ground of being, then God cannot provide an answer to the question of finitude; God would also be finite in some sense.

2012 et autres fins du monde (2012), Szendy develops his reflections on the concept of world into a theory of film as a "cineworld" ("cinémonde") always exposed to its radical finitude.

While object-oriented philosophers reach different conclusions, they share common precepts, including a critique of anthropocentrism and correlationism and a rejection of "preservation of finitude", "withdrawal", and philosophies that undermine or "overmine" objects.

For these reasons, Meillassoux rejects Kant's so-called Copernican Revolution in philosophy. Since Kant makes the world dependent on the conditions by which humans observe it, Meillassoux accuses Kant of a "Ptolemaic Counter-Revolution." Several of Meillassoux's articles have appeared in English via the British philosophical journal Collapse, helping to spark interest in his work in the Anglophone world. His unpublished dissertation L'inexistence divine (1997) is noted in After Finitude to be "forthcoming" in book form;After Finitude, Bibliography, p.

Unlike other speculative realisms, object- oriented ontology maintains the concept of finitude, whereby relation to an object cannot be translated into direct and complete knowledge of an object. Since all object relations distort their related objects, every relation is said to be an act of translation, with the caveat that no object can perfectly translate another object into its own nomenclature. Object-oriented ontology does not restrict finitude to humanity, however, but extends it to all objects as an inherent limitation of relationality.

Irrational Man includes two appendices, "Negation, Finitude, and the Nature of Man", which reprints a 1957 paper by Barrett, and "Existence and Analytic Philosophers", a highly technical discussion of existentialism in relation to analytic philosophy.

Hegel stated that the purpose of dialectics is "to study things in their own being and movement and thus to demonstrate the finitude of the partial categories of understanding."Hegel, Georg Wilhelm Friedrich. 1874. The Logic. Encyclopaedia of the Philosophical Sciences.

Eine: Voix Edition, 2008. • “From (Within): the Ends of Politics” in The Politics of Deconstruction. Jacques Derrida and the Other of Philosophy, ed. Martin McQuillan. London: Pluto Press, 2008. • “Shut Your Eyes and See…,” Theory@Buffalo 11, “Aesthetics & Finitude,” pp.

Like the Upanishads, the Gita focuses on what it considers as Real in this world of change, impermanence, and finitude. To build its theological framework about the world, the text relies on the theories found in Samkhya and Vedanta schools of Hinduism.

Atheistic existentialism is the exclusion of any transcendental, metaphysical, or religious beliefs from philosophical existentialist thought (e.g. anguish or rebellion in light of human finitude and limitations). Nevertheless, it shares elements with religious existentialism (e.g. the philosophy of Søren Kierkegaard) and with metaphysical existentialism (e.g.

Meillassoux is associated with the speculative realism movement. In this book, Meillassoux argues that post-Kantian philosophy is dominated by what he calls "correlationism," the often unstated theory that humans cannot exist without the world nor the world without humans.After Finitude, Chap. 1, p.

5 In Meillassoux's view, this is a dishonest maneuver that allows philosophy to sidestep the problem of how to describe the world as it really is prior to all human access. He terms this pre-human reality the "ancestral" realm.After Finitude, Chap. 1, p.

That same year he approaches the subject of finitude through the object Untitled (Lisbon's authorized death locations) (2004), a map containing every hospital with a morgue and cemetery in Lisbon, Portugal, whose location is pinpointed by a yellow star-shaped fluorescent sticker, a work which paved the way for the 2006 photographic series, Every gravedigger in Lisbon, seven group portraits featuring the gravediggers of each cemetery in Lisbon. Insisting on the subject of finitude, now relating it to the notion of silence, Onofre's Box Sized DIE featuring... (2007-ongoing)Boulden, Jim (July 2, 2014). "Bringing death metal to London's streets". CNN.Jones, Jonathan (July 3, 2014).

Other scholars such as Thomas Nail have critiqued "vitalist" versions of new materialism for its depoliticizing "flat ontology" and for being ahistorical in nature. Quentin Meillassoux proposed speculative materialism, a post-Kantian return to David Hume which is also based on materialist ideas.Meillassoux, Quentin. 2008. After Finitude.

We cannot. It is simply a fact, not caused or grounded, but the condition of all causation and grounding. Now quoted in For William J. Richardson, Geworfenheit "must be understood in a purely ontological sense as wishing to signify the matter-of-fact character of human finitude".Richardson, William J. (1963). p. 37.

Finite things do not determine themselves because, as "finite" things, their essential character is determined by their boundaries over against other finite things, so in order to become "real" they must go beyond their finitude ("finitude is only as a transcending of itself"). The result of this argument is that finite and infinite - particular and universal, nature and freedom — do not face one another as independent realities, but instead the latter, in each case, is the self-transcending of the former. Rather than stress the singularity of each factor that complements and conflicts with the others, the relationship between finite and infinite (and particular and universal and nature and freedom) becomes intelligible as a progressively developing and self- perfecting whole.

"The Ambiguous Anti-Romanticism of T. E. Hulme," ELH, Vol. 20, No. 4, pp. 300–314. a style informed by a belief in the infinite in man and nature, characterised by Hulme as "spilt religion", and Classicism, a mode of art stressing human finitude, formal restraint, concrete imagery and, in Hulme's words, "dry hardness".

The band's fourth studio album, Atrophy, was recorded in June 2016 at Hidden Planet Studio Berlin and mixed and mastered at Atomic Garden Studio. It was released through Metal Blade on 11 November 2016. On 8 February 2019, the band followed it up with their fifth, Ethic of Radical Finitude, through the same label.

A proponent of philosophical hermeneutics and skepticism, Marquards work focuses on aspects of human fallibility, contingency and finitude. He rejected idealist, rationalist and universalist conceptions and defended philosophical particularism and pluralism. His essay "In Praise of Polytheism" provoked discussion and controversy in Germany. In it, he promotes a "disenchanted return of polytheism" as a political theology.

Ha, da steh' ich nun! Wohlan, so will ich auf die Ewigkeit Auch ferner einzig und allein vertrauen. I came here as a boy, when as yet Only the exterior of my inward being Caught my eye. A good spirit charmed My life, bestowed upon me a powerful means By which to struggle through this finitude Towards the eternal peak.

" Philosophy Study, Issue 10 (2002): 42-48+80. According to Mou, the reason why Heidegger's fundamental ontology fails to reach the realm of moral metaphysics is that Heidegger sticks to the Kantian thesis of the finitude of human being and fails to recognize the intellectual intuition (zhi de zhijue) of human beings.• Mou, Zongsan. "Phenomenon and Thing-in-Itself (Xianxiang yu Wuzishen).

Reason's "inner enemy" is its over-ambitious tendency to exceed its limits and control, and three "external enemies": mysticism, global commercial culture, and post- modern radical critique. Yovel argued that these challenges can be tackled by a sober attitude, committed to reason all while accepting its fallibility, finitude, and lack of absolute character. This is rationality "on a human scale," rather than a secular replica of religion.

José Esteban Muñoz uses the idea of gesture to mark a kind of refusal of finitude and certainty and links gesture to his ideas of ephemera. Muñoz specifically draws on the African- American dancer and drag queen performer Kevin Aviance to articulate his interest not in what queer gestures might mean, but what they might perform.Muñoz, José Esteban. Cruising Utopia: The Then and There of Queer Futurity.

This philosophy of being as love, however, always has the salvation of human existence in view. For Ulrich, liberated thought is only possible in the place in which the man is freed for this personhood: in the place of the arrival of the liberator, in the realm of redeemed freedom or the “salvation of finitude,” which Ulrich sees as the personal embodiment of the Church.

In 1929 Cassirer took part in a historically significant encounter with Martin Heidegger in Davos during the Second Davos Hochschulkurs (the Cassirer–Heidegger debate). Cassirer argues that while Kant's Critique of Pure Reason emphasizes human temporality and finitude, he also sought to situate human cognition within a broader conception of humanity. Cassirer challenges Heidegger's relativism by invoking the universal validity of truths discovered by the exact and moral sciences.

Regardless of how individuals proceed in life, their existence will always be marked by finitude and solitude. When considering near-death experiences, humans feels this primordial anxiety overcome them. Therefore, it is important for healthcare providers to recognize the onset of this entrenched despair in patients who are nearing their respective deaths. Other philosophical investigations into death examine the healthcare's profession heavy reliance on science and technology (SciTech).

In "Europe's Disgrace", Grass accuses Europe of condemning Greece to poverty, a country "whose mind conceived Europe." Just a few days before he died Grass completed his last book, Vonne Endlichkait. The title is in East Prussian dialect, the native dialect of Grass, and it means "About Finitude." According to his publisher Gerhard Steidl, the book was "a literary experiment", combining short prose texts, poems and a pencil drawings by the writer.

Defence of Free-Thinking in Mathematics, 1735 Whatever view of science and the sociology of scientific knowledge is correct, it is a fact that in the history of science there have been many instances of new theories (e.g., germ theory of disease, finitude of the speed of light, radioactivity) being ridiculed and shunned by the greater scientific community when first proposed or discovered, only later to be adopted as more probably accurate.

Personally, Boström characterizes his philosophy as the consistent execution of the principle of rational idealism—i.e., the principle of that världsåsikt (worldview or metaphysics) according to which absolute reality is free from all the imperfections of spatiotemporal existence (finitude, divisibility, transience, change). As such, it is spiritual, eternal and, in and through its own non-sensual content, and not through shifting and imperfect determinations, completely determined or completely real. Boström claims Plato as the source of these metaphysical presuppositions.

Radical Atheism is a major intervention in deconstruction, offering a novel account of Jacques Derrida's thinking of time and space, life and death, good and evil, self and other. As Hägglund argues, all our commitments presuppose an investment in and care for finite life. Developing a deconstructive account of time, Hägglund shows how Derrida rethinks the constitution of identity, the violence of ethics, the desire for religion, and political emancipation in accordance with the condition of temporal finitude.

God's unbounded essence is revealed in both complementary infinitude (infinite light) and finitude (finite light). The withdrawal was only the illusion of concealment of the infinite light into the essence of God, to allow the latent potentially finite light to emerge apparent to creation after the tzimtzum. God himself remains unaffected ("For I, the Lord, I have not changed" Malachi 3:6). His essence was one, alone, before creation, and still one, alone, after creation, without any change.

Our Double Time, published three years later in 1998, explores the liberation of facing human finitude in a way that allows a greater intensity of living. Then in 2002 The Gossamer Wall was published. It evokes the Holocaust from its origins to its aftermath in a book-length sequence of stark intensity and was shortlisted for the Jewish Quarterly-Wingate Literary Prize. In Love Life in 2005, O'Siadhail reflects on and rejoices in a long marriage.

Here Kierkegaard is using the story of Abraham to help himself understand his relationship with Regine Olsen. She was his only love as far as "finitude" is concerned and he gave her up.see Fear and Trembling 41-50 for the story of the princess or p. 94-98 for Agnes and the merman Kierkegaard says the young man who was in love with the princess learned 'the deep secret that even in loving another person one ought to be sufficient to oneself.

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.

At speeds comparable to the speed of light (c), special relativity takes the finitude of the speed of light into consideration by the aid of Lorentz transformation. A non-relativistic theory is recovered from a relativistic theory when the limit 1/c is set to zero. The gravitational constant (G) is irrelevant for a system where gravitational forces are negligible or non-existent. For example, the special theory of relativity is the special case of general relativity in the limit G = 0\.

To Hasidism and Schneur Zalman, it is unthinkable for the "withdrawal" of God that "makes possible" Creation, to be taken literally. The paradox of Tzimtzum only relates to the Ohr Ein Sof ("Infinite Light"), not the Ein Sof (Divine essence) itself. God's infinity is revealed in both complementary infinitude (infinite light) and finitude (finite light). The "withdrawal" was only a concealment of the Infinite Light into the essence of God, to allow the latent potentially finite light to emerge after the God limiting tzimtzum.

Raymond Brassier (; born 1965) is a British philosopher. He is member of the philosophy faculty at the American University of Beirut, Lebanon, known for his work in philosophical realism. He was formerly Research Fellow at the Centre for Research in Modern European Philosophy at Middlesex University, London, England. Brassier is the author of Nihil Unbound: Enlightenment and Extinction and the translator of Alain Badiou's Saint Paul: The Foundation of Universalism and Theoretical Writings and Quentin Meillassoux's After Finitude: An Essay on the Necessity of Contingency.

By rejecting the Principle of Sufficient Reason, there can be no justification for the necessity of physical laws, meaning that while the universe may be ordered in such and such a way, there is no reason it could not be otherwise. Meillassoux rejects the Kantian a priori in favour of a Humean a priori, claiming that the lesson to be learned from Hume on the subject of causality is that "the same cause may actually bring about 'a hundred different events' (and even many more)."Quentin Meillassoux (2008), After Finitude, 90.

Their views in turn had pre-Christian precedents in middle Platonism. Aside from classical and Christian influences in Tillich's concept of God, there is a dynamism in Tillich's notion of "the living God," reflecting some influence from Spinoza. Tillich combines his ontological conception of God with a largely existential and phenomenological understanding of faith in God, remarking that God is "the answer to the question implied in man's finitude ... the name for that which concerns man ultimately." This is notably manifest in his understanding of faith as ultimate concern.

Martin Hägglund (born November 23, 1976) is a Swedish philosopher, literary theorist, and scholar of modernist literature. He is Professor of Comparative Literature and Humanities at Yale University. He is also a member of the Harvard Society of Fellows, serving as a Junior Fellow from 2009 to 2012. Hägglund is the author of Kronofobi: Essäer om tid och ändlighet (Chronophobia: Essays on Time and Finitude, 2002), Radical Atheism: Derrida and the Time of Life (2008), Dying for Time: Proust, Woolf, Nabokov (2012), and This Life: Secular Faith and Spiritual Freedom (2019).

One does not realize that there is a power that created and continues to create one, and accepts finitude because one is unaware of the possibility of being more inherent in selfhood. The second type of despair is refusing to accept the self outside of immediacy; only defining the self by immediate, finite terms. This is the state in which one realizes that one has a self, but wishes to lose this painful awareness by arranging one's finite life so as to make the realization unnecessary. This stage is loosely comparable to Sartre's bad faith.

He does not think of God as a being that exists in time and space, because that constrains God, and makes God finite. But all beings are finite, and if God is the Creator of all beings, God cannot logically be finite since a finite being cannot be the sustainer of an infinite variety of finite things. Thus God is considered beyond being, above finitude and limitation, the power or essence of being itself. From a nontheistic, naturalist, and rationalist perspective, the concept of divine grace appears to be the same concept as luck.

At this point we have arrived back at simple Being from which all the previous developments had initially proceeded. This Being, though, is now in the standpoint of Infinity from which these developments can be seen as moments of itself and so it is (a) Being-for-Self as Such. Until this point Determinate Being was burdened with Finitude, depended on the Other for its own determination, and so was only relatively determined Being. From the Ideal standpoint of Infinity, Being-for-Self has become free from this burden and so is absolutely determined Being.

Into the vacuum then shone a new light, the Kav ("Ray/Line"), a "thin" diminished extension from the original Infinite Light, which became the fountainhead for all subsequent Creation. While still infinite, this new vitality was radically different from the original Infinite Light, as it was now potentially tailored to the limited perspective of Creation. As the Ein Sof perfection encompassed both infinitude and finitude, so the Infinite Light possessed concealed-latent finite qualities. The Tzimtum allowed infinite qualities to retire into the Ein Sof, and potentially finite qualities to emerge.

It is only with Cordelia's death that his fantasy of a daughter-mother ultimately diminishes, as King Lear concludes with only male characters living. Lear and Cordelia in Prison – William Blake circa 1779 Sigmund Freud asserted that Cordelia symbolises Death. Therefore, when the play begins with Lear rejecting his daughter, it can be interpreted as him rejecting death; Lear is unwilling to face the finitude of his being. The play's poignant ending scene, wherein Lear carries the body of his beloved Cordelia, was of great importance to Freud.

In Hindu traditions, the "crossing or coming down" is symbolism, states Daniel Bassuk, of the divine descent from "eternity into the temporal realm, from unconditioned to the conditioned, from infinitude to finitude". An avatar, states Justin Edwards Abbott, is a saguna (with form, attributes) embodiment of the nirguna Brahman or Atman (soul). Neither the Vedas nor the Principal Upanishads ever mentions the word avatar as a noun. The verb roots and form, such as avatarana, do appear in ancient post-Vedic Hindu texts, but as "action of descending", but not as an incarnated person (avatara).

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.

A cosmological argument, in natural theology and natural philosophy (not cosmology), is an argument in which the existence of God is inferred from alleged facts concerning causation, explanation, change, motion, contingency, dependency, or finitude with respect to the universe or some totality of objects. It is traditionally known as an argument from universal causation, an argument from first cause, or the causal argument. (about the origin). Whichever term is employed, there are three basic variants of the argument, each with subtle yet important distinctions: the arguments from in causa (causality), in esse (essentiality), and in fieri (becoming).

141 as of 2016, it had not yet been published. In Parrhesia, in 2016, an excerpt from Meillassoux's dissertation was translated by Nathan Brown, who noted in his introduction that "what is striking about the document... is the marked difference of its rhetorical strategies, its order of reasons, and its philosophical style" from After Finitude, counter to the general view that the latter merely constituted "a partial précis" of L'inexistence divine; he notes further that the dissertation presents a "very different articulation of the Principle of Factiality" from that in After Finitude.Parrhesia vol. 25, 2016, p.

Shmotkin's dialectical view extends into his gerontological work, where aging and old age constantly reflect opposite, yet interactive, vectors of resilience versus vulnerability and survival versus finitude. His work largely dwells on epidemiological national surveys (mainly CALAS and SHARE-Israel; see above), where he often juxtaposed concomitants of physical health and mental health. Thus, while physical factors were found increasingly dominant in predicting people's mortality in old age, certain psychosocial factors retained their distinctive predictive effect. Another main concern in Shmotkin's gerontological work has been the role of individuals’ time perspective in understanding later life's phenomena.

Moore is well known not only for his work in the areas or metaphysics and history of philosophy, but also for his contributions to the philosophy of logic and the philosophy of mathematics. In particular, Moore has done much work on the nature of infinity which illustrates his ramified interests. In his book The Infinite, Moore offers a thorough discussion of the idea of infinity and its history, and a defence of finitism. He engages with a wide range of approaches and issues in the history of thought about the infinite, including various paradoxes, as well as the problems of human finitude and death.

For Wiercinski, hermeneutics thoughtfully pursues a degree of mediation between the two poles of opposed misunderstandings of religion and the secular world. Hermeneutics comes to the aid of a strained relationship like a middleman and becomes ever more conscious of the finitude and historicity of understanding. The divide between theology and philosophy in the Western tradition is simply not a problem that must be overcome. In fact, this divide gave rise to a fruitful legacy that provoked both philosophy and theology to pose hermeneutical questions. On the basis of hermeneutics, Wiercinski invites a rejection of Heidegger’s call for a radical separation between philosophy and theology.

20-40, From "L'inexistence divine", Quentin Meillassoux, translated by Nathan Brown In September 2011, Meillassoux's book on Stéphane Mallarmé was published in France under the title Le nombre et la sirène. Un déchiffrage du coup de dés de Mallarmé. In this second book, he offers a detailed reading of Mallarmé's famous poem "Un coup de dés jamais n'abolira le hasard" ("A Throw of the Dice Will Never Abolish Chance"), in which he finds a numerical code at work in the text. Meillassoux clarified and revised some of the views exposed in After Finitude during his lectures at the Free University of Berlin in 2012.

Cabrera strongly criticizes the analytic approach to language for its denial of everything that is not objective. But according to him, also the other philosophies of language show their faults, from phenomenology to hermeneutics and even meta-criticism harboring therapies redeeming only in an illusory manner: psychoanalytic healing or communist utopia. Cabrera's philosophy of language is a philosophy of confrontations between philosophies, which can only be made under the sign of resignation in finitude and negativism. He argues that not one of the kinds of philosophies of language that have been side-by-side in the last century and a half can, by itself, account for the complexity of the human.

What is crucial is to transcend the phenomenon to reach Tian. Mou makes an important distinction between Confucianism and Christianity: the latter does not ask one to become a Christ, because the nature of Christ is unreachable for ordinary humans, who are not conceived as having a divine essence; by contrast, in Confucianism, sages who have realised Tian teach to others how to become sages and worthy themselves, since Heaven is present in everyone and may be cultivated. Mou defines Confucianism as a "religion of morality", a religion of the "fulfillment of virtues", whose meaning lies in seeking the infinite and the complete in the finitude of earthly life.

This Brahman or God can be described in many ways, but chiefly in the negative, the superlative, the world-relational, the ego-relational and the essential manner. The negative description differentiates God from all other reals by stating that it is not so, it is not so (neti neti). Such description teaches us that no term or concept can express God properly because the expressive power of terms and concepts is restricted to the empirical and hence it denies all idea of finitude in God. Asserting absolute transcendence of God, saving our mind from all temptations of pantheism, this description leads us to apophatism.

After all, it has been in the name of religious and ideological absolutes that some of the greatest atrocities and injustices in human history have been perpetrated. Bernstein's strategy to exorcize the Cartesian Anxiety is to challenge its underlying assumption, namely, that the only type of foundations that can support our knowledge of the world and our everyday practices must be unshakeable and eternally fixed. Appealing to the ancient tradition of practical philosophy, and some of its contemporary proponents like Hannah Arendt, Jürgen Habermas, and Hans-Georg-Gadamer, Bernstein is able to show that acknowledging our finitude and the fallibility of our beliefs and convictions is not incompatible with truth, knowledge, or getting things right.

Torah Lishmah: Study of Torah for Torah's Sake in the Work of Rabbi Hayyim Volozhin and his Contemporaries Ktav pub. Philosophical difference summarised in "Monism for Moderns" in Faith & Doubt: Studies in Traditional Jewish Thought Ktav To Chaim Volozhin, the main theoretician of the Mitnagdim Rabbinic opposition to Hasidism, the illusionism of Creation, arising from a metaphorical tzimtzum is true, but does not lead to Panentheism, as Mitnagdic theology emphasised Divine transcendence, where Hasidism emphasised immanence. As it is, the initial general impression of Lurianic Kabbalah is one of transcendence, implied by the notion of tzimtzum. Rather, to Hasidic thought, especially in its Chabad systemisation, the Atzmus ultimate Divine essence is expressed only in finitude, emphasising Hasidic Immanence.

In this scene, Cordelia forces the realization of his finitude, or as Freud put it, she causes him to "make friends with the necessity of dying". Shakespeare had particular intentions with Cordelia's death, and was the only writer to have Cordelia killed (in the version by the Nahum Tate, she continues to live happily, and in Holinshed's, she restores her father and succeeds him). Alternatively, an analysis based on Adlerian theory suggests that the King's contest among his daughters in Act I has more to do with his control over the unmarried Cordelia. This theory indicates that the King's "dethronement" might have led him to seek control that he lost after he divided his land.

Syntheism was coined from the Greek syntheos (from syn- for with or creating with and -theos for god). It implies that the proper approach to the concept of God is that humanity has created, creates or will eventually create God – as opposed to the traditional monotheistic view that God created the world and humanity. Besides the activism of The Syntheist Movement, a syntheistic approach to philosophy and religion has also been advocated by American philosopher Ray Kurzweil in his concept of the forthcoming Singularity. It is also supported by French philosopher Quentin Meillassoux in his idea of "God is a concept far too important to leave to the religious" in his book After Finitude.

Examples include A Fine Line – New Poetry from Eastern & Central Europe (Arc Publications, UK 2004), Tra ansia e finitude – La Nuova Europa dei poeti (Istituto Italiano di Cultura di Budapest, HU/IT 2005), and New European Poets (Graywolf Press, US 2008). Hannu Oittinen received the 2015 Cultural Endowment of Estonia’s Annual Prize for Translated Literature for his translation of Künnap’s Su ööd on loetud into Finnish – Yösi ovat luetut (Nidottu, 2015). Künnap has performed at a multitude of literary and music festivals, including the Edinburgh Festival (UK), the Cheltenham Festival (UK), the Ledbury Poetry Festival (UK), the Young Euro Classic (Berlin, DE), Transpoesie (Brussels, BE), Medana (SI), Vilenica (Ljubljana, SI), Baltoscandal (EE), HeadRead (EE), Prima Vista (EE), Jazzkaar (EE), and elsewhere.

Rebecca Goldstein in Plato at the Googleplex: Why Philosophy Won't Go Away: > We are immortal only to the extent that we allow our own selves to be > rationalized by the sublime ontological rationality, ordering our own > processes of thinking, desiring, and acting in accordance with the perfect > proportions realized in the cosmos. We are then, while in this life, living > sub specie aeternitatis, as Spinoza was to put it, expanding our finitude to > encapture as much of infinity as we are able. In the article on Spinoza from the Stanford Encyclopedia of Philosophy: > Sense experience alone could never provide the information conveyed by an > adequate idea. The senses present things only as they appear from a given > perspective at a given moment in time.

In generalizing the agential alterity of being as a foundational ontological principle, Bryant posits three theses: First, wilderness ontology signals the absence of ontological hierarchy, such that all forms of being exist on equal footing with one another. Second, wilderness ontology rejects the topological bifurcation of nature and culture into discrete domains, instead holding that cultural assemblages are only one possible set of relations into which nonhuman entities may enter in the wilderness. Third, wilderness ontology extends agency to all entities, human and nonhuman, rather than casting nonhuman entities as passive recipients of human meaning projection. Employing these theses, Bryant pluralizes agential being beyond human finitude, contending that in so doing, the intentionality of the nonhuman world may be investigated without reference to human intent.

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.

He thought it was crucial to recognise human finitude, promoted philosophical scepticism and pluralism, and opposed the absolutism found in German idealism. He believed a lack of meaning in the modern world had resulted in cultural and intellectual decay, and that the solution was to rediscover systems of meaning from the ancient world, notably polytheism. His intellectual combination of modernity and polytheism was preceded by the sociologist Max Weber, who in the 1910s had written that life in the modern world, with its different choices and ultimate subordination to fate, could be understood as a form of disenchanted polytheism. Weber wrote that this situation made ancient Greece a suitable place to look for models for a modern way of life.

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.

Specializing in Continental Philosophy, he has written many books on Heidegger and Nietzsche, including Daimon Life: Heidegger and Life Philosophy (1992), Intimations of Mortality: Time, Truth, and Finitude in Heidegger's Thinking of Being (1986), The Good European: Nietzsche's Work Sites in Word and Image (1997), and Infectious Nietzsche (1996). Additionally, Krell has written extensively about German Idealism, his books in this area include The Tragic Absolute: German Idealism and the Languishing of God (2005), and Contagion: Sexuality, Disease, and Death in German Idealism and Romanticism (Indiana, 1998). Krell has also translated Heidegger's lectures on Nietzsche, and was the editor of Heidegger's Basic Writings (1977). In a 2005 interview, Krell cited Jacques Derrida as a major influence on his work on Nietzsche.

" This is because the existence of decline and decay is precisely what allows us to accept mortality. The hostility towards children is resultant of the redundancy of new generations to the progression of the human species, given infinite lifespan; progression and evolution of the human race would no longer arise from procreation and succession, but from the engineered enhancement of existing generations. Secondly, He explains that one needs to grieve in order to love, and that one must feel lack to be capable of aspiration: > [...] human fulfillment depends on our being creatures of need and finitude > and hence of longings and attachment. Finally, Kass warns, "the engaged and energetic being-at-work of what uniquely gave to us is what we need to treasure and defend.

This is poetry like tightrope walking – a nonchalant, though thoughtful, ambling out into the world, which almost leads us into a transcendental state – only to be caught in a web of emotion and thought and connections to the daily reality of living. Tredinnick’s poems are also full of playful paradoxes and wry humour. His tone may be debonair, well-dressed and conscious of manners and historical allegiances, but for all the hypnotic oratory, his voice is both questing and self-deprecating, and the earth he walks over is emphatically today’s."Jean Kent, launch of Bluewren Cantos, 2014 Poet Anne Elvey has said that Tredinnick "Weaves the tropes of attentiveness to the other, mortality, and finitude, together with his wry humour, to tell a loving engagement with place, persons and otherkind.

The text consists of different Bible passages from the Old and New Testament, as well as individual verses of hymns by Martin Luther and Adam Reusner, which all together refer to finitude, preparation for death and dying. There are two distinct parts to the cantata: the view of the Old Testament on death shown in the first part is confronted by that of the New Testament in the second part, leading to a symmetrical structure. The juxtaposition of texts from the Old and New Testament appeared before in the Christliche Betschule (Christian school of prayer) by Johann Olearius. Markus Rathey, professor at the Yale Institute of Sacred Music, has argued that the sermon given at the funeral of Strecker is similar in ideas to the themes of the cantatas.

Dahlstrom concluded his consideration of the relation between Heidegger and Husserl as follows: > Heidegger's silence about the stark similarities between his account of > temporality and Husserl's investigation of internal time-consciousness > contributes to a misrepresentation of Husserl's account of intentionality. > Contrary to the criticisms Heidegger advances in his lectures, > intentionality (and, by implication, the meaning of 'to be') in the final > analysis is not construed by Husserl as sheer presence (be it the presence > of a fact or object, act or event). Yet for all its "dangerous closeness" to > what Heidegger understands by temporality, Husserl's account of internal > time-consciousness does differ fundamentally. In Husserl's account the > structure of protentions is accorded neither the finitude nor the primacy > that Heidegger claims are central to the original future of ecstatic- > horizonal temporality.

Thus, there is a dualism between the true aspect of everything and the physical side, false, but ineluctable, with each evolving into the other: as God must compress and disguise Himself, so must humans and matter in general ascend and reunite with the omnipresence. Elior quoted Shneur Zalman of Liadi, in his commentary Torah Or on Genesis 28:21, who wrote that "this is the purpose of Creation, from Infinity to Finitude, so it may be reversed from the state of Finite to that of Infinity". Kabbalah stressed the importance of this dialectic, but mainly (though not exclusively) evoked it in cosmic terms, referring for example to the manner in which God progressively diminished Himself into the world through the various dimensions, or Sefirot. Hasidism applied it also to the most mundane details of human existence.

Thus, there is a dualism between the true aspect of everything and the physical side, false but ineluctable, with each evolving into the other: as God must compress and disguise himself, so must humans and matter in general ascend and reunite with the omnipresence. Rachel Elior quoted Shneur Zalman of Liadi, in his commentary Torah Or on Genesis 28:21, who wrote that "this is the purpose of Creation, from Infinity to Finitude, so it may be reversed from the state of Finite to that of Infinity". Kabbalah stressed the importance of this dialectic, but mainly (though not exclusively) evoked it in cosmic terms, referring for example to the manner in which God progressively diminished himself into the world through the various dimensions, or Sephirot. Hasidism applied it also to the most mundane details of human existence.

The Anstoss thus provides the essential impetus that first posits in motion the entire complex train of activities that finally result in our conscious experience both of ourselves and others as empirical individuals and of the world around us. Although Anstoss plays a similar role as the thing in itself does in Kantian philosophy, unlike Kant, Fichte's Anstoss is not something foreign to the I. Instead, it denotes the original encounter of the I with its own finitude. Rather than claim that the not-I (das Nicht-Ich) is the cause or ground of the Anstoss, Fichte argues that not-I is posited by the I in order to explain to itself the Anstoss in order to become conscious of Anstoss. The Wissenschaftslehre demonstrates that Anstoss must occur if self-consciousness is to come about but is unable to explain the actual occurrence of Anstoss.

The true Divine essence is above even Infinite-Finite relationship. God's essence can be equally manifest in finitude as in infinitude, as found in the Talmudic statement that the Ark of the Covenant in the First Temple took up no space. While it measured its own normal width and length, the measurements from each side to the walls of the Holy of Holies together totalled the full width and length of the sanctuary. Atzmus represents the core Divine essence itself, as it relates to the ultimate purpose of Creation in Hasidic thought that "God desired a dwelling place in the lower Realms",Schneur Zalman of Liadi Tanya I:36, further explained in later Habad thought (see Atzmut), defines this as the ultimate reason for Creation, taking the statement from Rabbinic Midrash Tanchuma: Nasso 16 which will be fulfilled in this physical, finite, lowest world, through performance of the Jewish observances.

E.B. Speirs and J. Burdon > Sanderson as Lectures on the Philosophy of Religion, New York: Humanities > Press, 1974. pp. 56-58 . > Spirit is immortal; it is eternal; and it is immortal and eternal in virtue > of the fact that it is infinite, that it has no such spatial finitude as we > associate with the body; when we speak of it being five feet in height, two > feet in breadth and thickness, that it is not the Now of time, that the > content of its knowledge does not consist of these countless midges, that > its volition and freedom have not to do with the infinite mass of existing > obstacles, nor of the aims and activities which such resisting obstacles and > hindrances have to encounter. The infinitude of spirit is its inwardness, in > an abstract sense its pure inwardness, and this is its thought, and this > abstract thought is a real present infinitude, while its concrete inwardness > consists in the fact that this thought is Spirit.

Realistic interpretations (which were already incorporated, to an extent, into the physics of FeynmanIndividual diagrams are often split into several parts, which may occur beyond observation; only the diagram as a whole describes an observed event.), on the other hand, assume that particles have certain trajectories. Under such view, these trajectories will almost always be continuous, which follows both from the finitude of the perceived speed of light ("leaps" should rather be precluded) and, more importantly, from the principle of least action, as deduced in quantum physics by Dirac. But continuous movement, in accordance with the mathematical definition, implies deterministic movement for a range of time arguments;For every subset of points within a range, a value for every argument from the subset will be determined by the points in the neighbourhood. Thus, as a whole, the evolution in time can be described (for a specific time interval) as a function, e.g.

Lawrence makes the observation that Heidegger—influenced also by Augustine's inability to work out a theoretical distinction between grace and freedom—conflated finitude and fallenness in his account of the human being. "Sin" is therefore absorbed into "fallenness," and fallenness is simply part of the human condition. Lonergan builds on the "theorem of the supernatural" achieved in medieval times as well as on the distinction between grace and freedom worked out by Thomas Aquinas, and so is able to remove all the brackets and return to the truly concrete, with his unique synthesis of "Jerusalem and Athens."See, e.g., Frederick G. Lawrence, "Martin Heidegger and the Hermeneutic Revolution," "Hans-Georg Gadamer and the Hermeneutic Revolution," "The Hermeneutic Revolution and Bernard Lonergan: Gadamer and Lonergan on Augustine's Verbum Cordis - the Heart of Postmodern Hermeneutics," "The Unknown 20th Century Hermeneutic Revolution: Jerusalem and Athens in Lonergan's Integral Hermeneutics," Divyadaan: Journal of Philosophy and Education 19/1-2 (2008) 7-30, 31-54, 55-86, 87-118.

Issues of masculinity in South Korean culture arise in the film. Yong-Ho's masculinity is broken during the Gwangju Massacre scene in which the militarized masculinity enforced by the Korean government -- a required 26-month duty in the military, an order to kill innocent civilians, and a need to conform to the standards of the other soldiers around him -- ultimately force Yong-Ho to compensate later in life by interrogating the student protesters who inevitably were the reason he was put in that situation.Steve Choe, "Catastrophe and finitude in Lee Chang Dong's Peppermint Candy: temporality, narrative, and Korean history" This theme continues with the way he treats women later on in his life, objectifying and mistreating his wife Hong-ja and ultimately losing his one link back to his innocence, Sun-im. What results in the beginning of the film, which will be the end of Yong-Ho's life, is an ultimate humiliation and a lamentation for a lost innocence where personal history is connected with the history of South Korea.

However, the Torah does narrate God speaking in the first person, most memorably the first word of the Ten Commandments, a reference without any description or name to the simple Divine essence (termed also Atzmus Ein Sof – Essence of the Infinite) beyond even the duality of Infinitude/Finitude. In contrast, the term Ein Sof describes the Godhead as Infinite lifeforce first cause, continuously keeping all Creation in existence. The Zohar reads the first words of Genesis, BeReishit Bara Elohim – In the beginning God created, as "With (the level of) Reishit (Beginning) (the Ein Sof) created Elohim (God's manifestation in creation)": The structure of emanations has been described in various ways: Sephirot (divine attributes) and Partzufim (divine "faces"), Ohr (spiritual light and flow), Names of God and the supernal Torah, Olamot (Spiritual Worlds), a Divine Tree and Archetypal Man, Angelic Chariot and Palaces, male and female, enclothed layers of reality, inwardly holy vitality and external Kelipot shells, 613 channels ("limbs" of the King) and the divine Souls of Man. These symbols are used to describe various levels and aspects of Divine manifestation, from the Pnimi (inner) dimensions to the Hitzoni (outer).

As a consequence of having overcome this relativity, however, both sides of the relationship between Something and Other are now also in equal relation to the Infinite Being that they have become Ideal moments of. So, although through their relationship Something and Other mutually determine each other's inner Qualities, they do not have the same effect on the Infinite Being―be it God, spirit or ego (in the Fichtean sense)―to which they are now objects. This Being is not just another Finite Other, but is the One for which they are and of which they are a part. The Being-for-Other of Finitude has become the (b) Being-for-One of Infinity. : EXAMPLE: This Being-for-One recalls Leibniz’s monad because it involves a simple oneness that maintains itself throughout the various determinations that might take place within it. Hegel, however, is critical of Leibniz’s construction because, since these monads are indifferent to each other and, strictly speaking, are not Others to one another, they cannot determine each other and so no origin can be found for the harmony that is claimed to exist between them.