The immanence of violence is what exists at the bottom of PUBG, though, or at least the fantasy of the immanence of violence.
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How did Beauvoir's idea about women being doomed to immanence inspire you?
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All of it imploding into a sort of hectic immanence, a frantic collapse of timelines.
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Here we can walk the walk on the thin line where immanence and transcendence briefly commingle.
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So it goes back to the idea of immanence in that the sacred is present in everything.
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This is what Olivia Munroe is up to in her strangely present-and-elusive art of assertive, abiding immanence.
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For Lispector, immanence is manifest only by leaning into the void; the 32 artists in this show seem to agree.
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It is a pure object which doesn't cease to obsess us with its own immanence, its empty and material presence.
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What happens in the Middle East is significant insofar as it points to the immanence of the millennial kingdom and the second coming.
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You know the idea, rather than you're transcending and separating from something—immanence is the idea that it's part of everything in the world.
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She felt his immanence, the fullness of his attention: They seemed to be walking toward some agreement, something inevitable, without ever quite reaching it.
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So, if you are looking for immanence, you need to look no further than the days that led up to the strike that was taken against Soleimani.
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They beautifully create ambivalent disintegrations and imaginary formations that connect to current philosophical issues of immanence and transcendence and the merging of figure into environment and environment into figure.
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But in "Song to Song" both the familiarity of his aesthetic and the inability of some of his actors to summon an inner light create immaculately photographed surfaces rather than immanence.
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The difference, I think, isn't just that Soutine's immanence, his spirit in the flesh, holds more appeal for us than Albright's neo-Platonic — or even gnostic — message that our true home is a distant spiritual otherworld.
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It does somewhat evade how the key philosophers it addresses — Emerson, James, Royce, Hocking — sought their solitude or love in further relations to the supernatural, God or some godhead, and moved from immanence to transcendence, not the other way around.
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Deleuze opposed transcendence in favor of "immanence," and his rhizomatic and labyrinthine view of postindustrial global society takes into account the rich ensemble of relations possible — the diversity, the unexpected links, the ruptures, the amalgamations, and the connected heterogeneity we all know through the electronic flux in our daily lives.
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So there's a sense in which Ad Astra is a movie about immanence winning out over transcendence: the notion that if God or something like it really did exist, it's been gone for so long that all we have to keep us human, to actually make life worth living, is not our search for God but our love for one another down on Earth.
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The plane of immanence is metaphysically consistent with Spinoza’s single substance (God or Nature) in the sense that immanence is not immanent to substance but rather that immanence is substance, that is, immanent to itself. Pure immanence therefore will have consequences not only for the validity of a philosophical reliance on transcendence, but simultaneously for dualism and idealism. Mind may no longer be conceived as a self-contained field, substantially differentiated from body (dualism), nor as the primary condition of unilateral subjective mediation of external objects or events (idealism). Thus all real distinctions (mind and body, God and matter, interiority and exteriority, etc.) are collapsed or flattened into an even consistency or plane, namely immanence itself, that is, immanence without opposition.
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This is what Laruelle means by "radical immanence". The actual work of the subject of non- philosophy is to apply its methods to the decisional resistance to radical immanence which is found in philosophy.
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"Deleuze refuses to see deviations, redundancies, destructions, cruelties or contingency as accidents that befall or lie outside life; life and death were aspects of desire or the plane of immanence."C. Colebrook, Deleuze: A Guide for the Perplexed, 2006, p. 3 This plane is a pure immanence, an unqualified immersion or embeddedness, an immanence which denies transcendence as a real distinction, Cartesian or otherwise. Pure immanence is thus often referred to as a pure plane, an infinite field or smooth space without substantial or constitutive division.
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The radically performative character of the subject of non-philosophy would be meaningless without the concept of radical immanence. The philosophical doctrine of immanence is generally defined as any philosophical belief or argument which resists transcendent separation between the world and some other principle or force (such as a creator deity). According to Laruelle, the decisional character of philosophy makes immanence impossible for it, as some ungraspable splitting is always taking place within. By contrast, non-philosophy axiomatically deploys immanence as being endlessly conceptualizable by the subject of non-philosophy.
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Plane of immanence () is a founding concept in the metaphysics or ontology of French philosopher Gilles Deleuze. Immanence, meaning "existing or remaining within" generally offers a relative opposition to transcendence, that which is beyond or outside. Deleuze rejects the idea that life and creation are opposed to death and non-creation. He instead conceives of a plane of immanence that already includes life and death.
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However, the immanence of the spirit (after Jesus Christ) within the world embraces everything created. The immanence of the spirit is the answer to the nihilistic state that Christianity, according to Nietzsche, was leading the world into. Through the introduction of God in the material world (immanence), the emptying of meaning would cease. No longer would followers be able to dismiss the present world for a transcendent world.
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The immanence of God refers to him being in the world. It is thus contrasted with his transcendence, but Christian theologians usually emphasise that the two attributes are not contradictory. To hold to transcendence but not immanence is deism, while to hold to immanence but not transcendence is pantheism. According to Wayne Grudem, "the God of the Bible is no abstract deity removed from, and uninterested in his creation".
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In the background of World War I, German Christian nationalism was reflected by Lutheranism, romanticism, idealism, and Immanence.
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The immanence of the triune God is celebrated in the Catholic Church, traditional Protestant Churches, and Eastern Churches during the liturgical feast of the Theophany of God, known in Western Christianity as the Epiphany. Pope Pius X wrote at length about philosophical-theological controversies over immanence in his encyclical Pascendi dominici gregis.
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For this reason, Unger sees liberal social consciousness as a transition between two modes of consciousness: from one in which transcendence is emphasized, to one that reasserts the earlier religious ideal of immanence. This uneasy balance between the pure theological form of transcendence and the affirmation of religious immanence is the basis for the key dichotomies of liberal thought.
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His final text was titled Immanence: a life... and spoke of a plane of immanence.Gilles Deleuze. Profile in Philosophical Library. European Graduate School.
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The Transcendent God expressed themselves in "Naam" and "Sabad" that created the world. "Naam" and "Sabad" are the 'Creative and Dynamic Immanence of God'.
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Davies, Paul (2012). "Kant and Spinozism: Transcendental Idealism and Immanence from Jacobi to Deleuze". Notre Dame Philosophical Reviews 4 (13). Somers-Hall, Henry (2014).
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Deleuze was an atheist."Deleuze's atheist philosophy of immanence is an artistic (or creative) power at work on theology" Deleuze and Religion. Mary Bryden (2002). Routledge, p. 157.
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A life is subjectless, neutral, and preceding all individuation and stratification, is present in all things, and thus always immanent to itself. "A life is everywhere ...: an immanent life carrying with it the events and singularities that are merely actualized in subjects and objects."Deleuze, Pure Immanence, p.29 An ethics of immanence will disavow its reference to judgments of good and evil, right and wrong, as according to a transcendent model, rule or law.
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Divine transcendence and immanence are traditional notions in Jewish thought. The Panentheism of the Baal Shem Tov gave new emphasis on the theology and perception of the immanent Divine in all things. This carried earlier Kabbalistic notions, that saw Nature as a manifestation of God, to their theological conclusions. (The Kabbalists explain that one of the Hebrew names of God "Elo-h-im", representing Divine immanence, is numerically equivalent in Gematria with "HaTeva" meaning "Nature").
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Spinoza's Ethics: An Edinburgh Philosophical Guide. Edinburgh: Edinburgh University Press. The following year, she published Kant and Spinozism: Transcendental Idealism and Immanence from Jacobi to Deleuze (Palgrave Macmillan), in which she examined the work of Johann Gottfried Herder, Friedrich Heinrich Jacobi, Salomon Maimon and Gilles Deleuze, all of whom, she argues, drew upon both Kant's transcendental idealism and Spinoza's immanence. For Lord, Spinoza's thought is key to understanding the influence of Kantian ideas.
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Deleuze commented in a letter to one of his translators that his purpose in writing What is Philosophy? was to address "the problem of absolute immanence" and to explain why he considered Baruch Spinoza the "prince of philosophers." What is Philosophy? is concerned with, among the concepts that the book explores, the plane of immanence, conceptual personae, geophilosophy, functives, prospects, affects, percepts and chaos, as well as concepts in themselves understood as basic components of philosophy.
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Each of the Sephirot comprises both an encompassing light vested in its immanent vessel. Each World similarly incorporates its own relative level of Divine transcendence, illuminating its own level of Divine immanence.
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According to Losada, at the moment "the immanent cosmovision –the unspoken acceptance of a non- transcendental horizon in the social and individual imaginary– is prevalent in contemporary Western culture." It is a job for cultural myth criticism to explore all the ideological perspectives that contemporary immanence projects onto traditional transcendence. The concept of immanence must be taken into account in order to analyze new forms of myth. In accordance with this change in ideological paradigm, mythical rewritings are mostly subversive.
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"Kant and Spinozism". Kant Studies Online 2014: 160-9. Boehm, Omri (2012). "Kant and Spinozism: Trancendental Idealism and Immanence from Jacobi to Deleuze". British Journal for the History of Philosophy 20 (5): 1041-5. .
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The process-as-immanence argument is meant to deal with Phillip Johnson's contention that naturalism reduces God to a distant entity. According to Peacocke, God continuously creates the world and sustains it in its general order and structure; He makes things make themselves. Biological evolution is an example of this and, according to Peacocke, should be taken as a reminder of God's immanence. It shows us that "God is the Immanent Creator creating in and through the processes of natural order [italics in original]".
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He opposed panentheism as both theology and practice, as its mystical spiritualisation of Judaism displaced traditional Talmudic learning, as was liable to inspire antinomian blurring of Halachah Jewish observance strictures, in quest of a mysticism for the common folk. As Norman Lamm summarises, to Schneur Zalman and Hasidism, God relates to the world as a reality, through His Immanence. Divine immanence - the Human perspective, is pluralistic, allowing mystical popularisation in the material world, while safeguarding Halacha. Divine Transcendence - the Divine perspective, is Monistic, nullifying Creation into illusion.
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Although Judaism provides Jews with a word to label God's transcendence (Ein Sof, without end) and immanence (Shekhinah, in-dwelling), these are merely human words to describe two ways of experiencing God; God is one and indivisible.
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"Religion as being: Preliminary validation of the Immanence scale." Journal of Research in Personality 32, no. 1 (1998): 55-79. Maslow hypothesized a negative relationship between adherence to conventional religious beliefs and the ability to experience peak moments.
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In 2008, The center of research and documentation around artist book, Archive Station open with a big exhibition of artists books since this opening, Immanence have made lot of exhibition with artists book in particular something else press and around in 2010.
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Such insight into the unity of things is a kind of immanence, and is found in various non-dualist and dualist traditions. The idea occurs in the traditions of Tantric Hinduism and Buddhism, in German mysticism, Taoism, Zen and Sufism, among others.
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As that image fades from the Poet's mind, he has finally attained transcendence to the supernatural world. The journey to the very source of nature led, finally, to an immanence within nature's very structure and to a world free of decay and change.
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In 2008 he has published two books: one on Deleuze's philosophy (The Imperceptible Becoming of Immanence/ O Imperceptível Devir da Imanência, Lisboa: Relógio d'Água); and a second one, a fictional work, "At noon, the birds" (ao meio-dia, os pássaros, Lisboa: Relógio d'Água).
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Tune In, Turn On, Free Tibet is an album by the band Ghost. It was released by Drag City originally in 1999. It was released as a companion album with Snuffbox Immanence. The album has one cover song of a Pearls Before Swine song.
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It is also proclaimed that he transcends his creation. The immanence of the Purusha in manifestation and yet his transcendence of it is similar to the viewpoint held by panentheists. Finally, his glory is held to be even greater than the portrayal in this Sukta.
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"Deleuze; Guattari, A Thousand Plateaus, p.266 In this sense, Hegel’s Spirit (Geist) which experiences a self-alienation and eventual reconciliation with itself via its own linear dialectic through a material history becomes irreconcilable with pure immanence as it depends precisely on a pre-established form or order, namely Spirit itself. Rather on the plane of immanence there are only complex networks of forces, particles, connections, relations, affects and becomings: "There are only relations of movement and rest, speed and slowness between unformed elements, or at least between elements that are relatively unformed, molecules, and particles of all kinds. There are only haecceities, affects, subjectless individuations that constitute collective assemblages.
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Giordano Bruno, Baruch Spinoza and possibly Georg Wilhelm Friedrich Hegel espoused philosophies of immanence versus philosophies of transcendence such as Thomism or Aristotelian tradition. Kant's "transcendental" critique can be contrasted to Hegel's "immanent dialectics."For further information on Hegel's immanent dialectics, see J. T. Fraser, F. C. Haber, G. H. Müller (eds.), The Study of Time: Proceedings of the First Conference of the International Society for the Study of Time Oberwolfach (Black Forest) — West Germany, Springer Science & Business Media, 2012, p. 437. Gilles Deleuze qualified Spinoza as the "prince of philosophers" for his theory of immanence, which Spinoza resumed by "Deus sive Natura" ("God or Nature").
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Snuffbox Immanence is an album by the Japanese band Ghost. It was released by Drag City in 1999. The band also released Tune In, Turn On, Free Tibet on the same day. The album features a cover version of "Live With Me", originally by The Rolling Stones.
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God's transcendence means that he is outside space and time, and therefore eternal and unable to be changed by forces within the universe.J. Gresham Machen, God Transcendent. Banner of Truth publishers, 1998. It is thus closely related to God's immutability, and is contrasted with his immanence.
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In the Epilogue, speaking for himself, Yovel argues for a critical philosophy of immanence to modify Spinoza's "dogmatic" one.Seymour Feldman, "A Durable Heresy", the New York Times Book Review, March 18, 1990 The book was widely discussed and translated into French, German, Hebrew, Spanish, Portuguese, and Japanese.
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Gurusagaram differs in language, vision and characterisation from Vijayan's earlier works. It is on the immanence of Guru in the life of the seeker. Guru is everywhere and is manifested in everybody. The seeker partakes of the grace of the Guru as he happens for him unawares and unconditional.
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His own philosophical position can be described as "a philosophy of immanence," which, following Spinoza, views the immanent world as all there is and as the sole possible source of social and political normativity. The latter theme was extensively probed in his two-volume Spinoza and Other Heretics (Princeton, 1989), which traces the idea of immanence back to Spinoza and follows its adventures in later thinkers of modernity from Kant and Hegel to Nietzsche and beyond. Yovel was to return as visiting professor both to Princeton University (1970–71) and the Sorbonne (1978–80), among other foreign appointments. His years on both sides of the Atlantic helped shape Yovel's attitude towards Anglo-American analytic philosophy.
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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.
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Whereas Life never stops to generate itself and to generate all the livings in its radical immanence, in its absolute phenomenological interiority that is without gap nor distance.Michel Henry, Paroles du Christ, éd. du Seuil, 2002, p. 107.Translation in English : Michel Henry, Words of Christ, Eerdmans Publishing Company, 2012.
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Yovel distinguishes between naturalism and the broader concept of a "philosophy of immanence". The latter maintains that (a) immanent reality is all there is, the overall horizon of being; (b) it is also (through humans) the only valid source of moral and political norms; and (c) interiorizing this recognition is a precondition to whatever liberation or redemption humans can hope for. Yovel takes the reader into the latent and overt conversation with Spinoza in the work of Kant, Hegel, the left-Hegelians (Heine, Feuerbach, Hess), Marx, Nietzsche and Freud - all of whom shared a core philosophy of immanence but worked it out in rival ways, which also diverge from Spinoza's. This approach makes vividly present Spinoza's influence on modernity, including Jewish modernity.
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According to Christian theology, the transcendent God, who cannot be approached or seen in essence or being, becomes immanent primarily in the God-man Jesus the Christ, who is the incarnate Second Person of the Trinity. In Byzantine Rite theology the immanence of God is expressed as the hypostases or energies of God, who in his essence is incomprehensible and transcendent. In Catholic theology, Christ and the Holy Spirit immanently reveal themselves; God the Father only reveals himself immanently vicariously through the Son and Spirit, and the divine nature, the Godhead is wholly transcendent and unable to be comprehended. This is expressed in St. Paul's letter to the Philippians, where he writes: The Holy Spirit is also expressed as an immanence of God.
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Both grok each other. Things that once had separate realities become entangled in the same experiences, goals, history, and purpose. Within the book, the statement of divine immanence verbalized between the main characters, "Thou Art God", is logically derived from the concept inherent in the term grok. Heinlein describes Martian words as "guttural" and "jarring".
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Quoting Whitehead, he maintains that "consciousness flickers"Alfred North Whitehead, Process and Reality (New York: Free Press, 1978), p. 267; cited in Massumi, Ontopower, pp. 95-96. Between pulses, experience returns to immanence in the zone of indistinction of the field of emergence, where it is "primed" (energized and oriented) for a next taking-form.
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These hundred aspects of existence leads to the concept of "three thousand realms in a single moment (Jap. Ichinen Sanzen)." According to this conception, the world of Buddha and the nine realms of humanity are interpenetrable, there is no original "pure mind," and good and evil are mutually possessed. This establishes a proclivity to immanence rather than transcendency.
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Living in the immanent frame, "The whole culture experiences cross pressures, between the draw of the narratives of closed immanence on one side, and the sense of their inadequacy on the other." (p. 595) Materialists respond to the aesthetic experience of poetry. Theists agree with the Modern Moral Order and its agenda of universal human rights and welfare.
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This extends Luria's divine immanence to complete unity. Isaac Luria's doctrine of the tzimtzum (withdrawal of God), that made a "vacuum" within which finite creation could take place, is therefore not literal. It is only a concealment of God's creating light, and only from the perspective of creation. God remains in the vacuum exactly as before creation.
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The third novel, Gurusagaram (The Infinity of Grace, 1987) differs in language, vision and characterisation from the earlier works. It is on the immanence of Guru in the life of the seeker. Guru is everywhere and is manifested in everybody. The seeker partakes of the grace of the Guru as he happens for him unawares and unconditional.
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God is named and known only through his Own immanent nature. The only name which can be said to truly fit God's transcendent state is SatNam ( Sat Sanskrit, Truth), the changeless and timeless Reality. God is transcendent and all-pervasive at the same time. Transcendence and immanence are two aspects of the same single Supreme Reality.
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175) opposed the eclecticism which had invaded the school and contested the theories of Aristotle as an aberration from Plato. He was an uncompromising supporter of Plato and regarded the theory of immortality as the basis of his whole system. Nevertheless, in this theology he approached more closely to the Stoic idea of immanence. Numenius of Apamea (c.
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The Sukta gives an expression to immanence of radical unity in diversity and is therefore, seen as the foundation of the Vaishnava thought, Bhedabheda school of philosophy and Bhagavata theology.Haberman, David L. River of Love in an Age of Pollution: The Yamuna River of Northern India. University of California Press; 1 edition (September 10, 2006). P. 34. .
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Giovanni Gentile's actual idealism, sometimes called "philosophy of immanence" and the metaphysics of the "I", "affirms the organic synthesis of dialectical opposites that are immanent within actual or present awareness".M. E. Moss, Mussolini's Fascist Philosopher: Giovanni Gentile Reconsidered, Peter Lang, p. 7. His so-called method of immanence "attempted to avoid: (1) the postulate of an independently existing world or a Kantian Ding-an-sich (thing-in-itself), and (2) the tendency of neo-Hegelian philosophy to lose the particular self in an Absolute that amounts to a kind of mystical reality without distinctions." Political theorist Carl Schmitt used the term in his book Politische Theologie (1922), meaning a power within some thought, which makes it obvious for the people to accept it, without needing to claim being justified.
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There are over 400 Theyyams performed; the most spectacular ones are those of Raktha Chamundi, Kari Chamundi, Muchilottu Bhagavathi, Wayanadu Kulaven, Gulikan and Pottan. These are performed in front of shrines, sans stage or curtains. The early character of Tamil religion was celebrative. It embodied an aura of sacral immanence, sensing the sacred in the vegetation, fertility, and color of the land.
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There are over 400 Theyyams performed, the most spectacular ones are those of Raktha Chamundi, Kari Chamundi, Muchilottu Bhagavathi, Wayanadu Kulaven, Gulikan and Pottan. These are performed in front of shrines, sans stage or curtains. The early character of Tamil religion was celebrative. It embodied an aura of sacral immanence, sensing the sacred in the vegetation, fertility, and color of the land.
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He is a member of the Order of Friars Minor Capuchin. In addition to his life as clergy Sinaga has also written about Toba spirituality, later publishing a book expanding on his dissertation from Catholic University of Leuven titled The Toba-Batak High God: Transcendence and Immanence. Pope Francis accepted his resignation as Archbishop of Medan on 7 December 2018.
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Non-duality or rigpa is said to be the recognition that both the quiet, calm abiding state as found in samatha and the movement or arising of phenomena as found in vipassana are not separate. In this way it could be stated that Dzogchen is a method for the recognition of a 'pure immanence' analogous to what Deleuze theorized about.
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Furthermore, the Russian Formalist film theorists perceived immanence as a specific method of discussing the limits of ability for a technological object. Specifically, this is the scope of potential uses of an object outside of the limits prescribed by culture or convention, and is instead simply the empirical spectrum of function for a technological artifact.Robert Stam, Film Theory, 2006, p. 48.
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Also available as: Extract. Garfinkel was drawing on phenomenology and Edmund Husserl, logic and Bertrand Russell, and perception theory and Nelson Goodman. Phenomenology is the field of studying the phenomena as such, and can thus be seen as a contemporary philosophical version of the medieval concept of haecceity. Gilles Deleuze uses the term to denote entities that exist on the plane of immanence.
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Carl Schmitt: Political Theology, 1922, found in: Political Theology: Four Chapters on the Concept of Sovereignty, University of Chicago Press. The immanence of some political system or a part of it comes from the reigning contemporary definer of Weltanschauung, namely religion (or any similar system of beliefs, such as rationalistic or relativistic world-view). The Nazis took advantage of this theory creating, or resurrecting, basically religious mythology of race, its heroes, and its destiny to motivate people and to make their reign unquestionable, which it became.Lacoue-Labarthe, Philippe & Nancy, Jean-Luc: The Nazi Myth (1990), Critical Inquiry 16:2 (winter), 291-312: the University of Chicago Press The French 20th-century philosopher Gilles Deleuze used the term immanence to refer to his "empiricist philosophy", which was obliged to create action and results rather than establish transcendents.
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Unger sees three major elements of social consciousness in the liberal state as instrumentalism, individualism, and a conception of social place as a role that is external to oneself. Each of these elements of liberal social consciousness are reflections of the ideal of transcendence, which, being opposed to the concept of immanence, originated in the religious concept of a separation between the divine and the mundane, heaven and earth, God and man. The divisions at the heart of liberalism reflect a secularized version of transcendence; liberals abandon the explicitly theological form of religiosity without completely discarding the implicitly religious meaning of the concept. Liberal consciousness, because it has abandoned the explicitly theological form of transcendence, leads to a seeming paradox: when the divine is secularized, part of the secular world becomes sanctified, which seems to lead to the position of immanence.
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Rather, Sarna argued, the Tabernacle made perceptible and tangible the conception of God's immanence, that is, of the indwelling of the Divine Presence in the Israelite camp.Nahum M. Sarna. The JPS Torah Commentary: Exodus: The Traditional Hebrew Text with the New JPS Translation, page 158. Meyers suggested that the word "pattern" in referred to the heavenly abode after which the earthly abode was to be modeled.
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Such a theory considers that there is no transcendent principle or external cause to the world, and that the process of life production is contained in life itself.See Antonio Negri, The Savage Anomaly: The Power of Spinoza's Metaphysics and Politics (transl. 1991, Minnesota University Press). When compounded with Idealism, the immanence theory qualifies itself away from "the world" to there being no external cause to one's mind.
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Joseph Abelson,The Immanence of God in Rabbinical Literature (London:Macmillan and Co., 1912). In Rabbinic Judaism, the references to "the Spirit of God", the Holy Spirit of YHWH, abound, however apart from Kabbalistic mysticism it has rejected any idea of God as being either dualistic, tri-personal, or ontologically complex. The idea of God as a duality or trinity is considered shituf (or "not purely monotheistic").
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While trinitarian theology is a big concern, Jesus is still considered to be God. The focus is given to God's actions and his delivering of the oppressed because of his righteousness. Immanence is stressed over transcendence, and as a result God is seen to be "in flux" or "always changing". Likewise, Cone based much of his liberationist theology on God's deliverance of Israel from Egypt in the Book of Exodus.
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A key theme in Mipham's philosophical work is the unity of seemingly disparate ideas such as duality and nonduality, conceptual and nonconceptual (nirvikalpa) wisdom, rational analysis and uncontrived meditation,Duckworth; Jamgon Mipam, His life and teachings, Pg 76 presence and absence, immanence and transcendence, emptiness and Buddha nature.Duckworth, Mipham on Buddha Nature, xiii. Mimicking the Sarma schools, Mipham attempted to reconcile the view of tantra, especially Dzogchen, with sutric Madhyamaka.Koppl, Heidi.
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Steigerung and Umkehr (antilepsis) are the twin features of this transcendence in immanence. Evocative images characterize Kassner's writing. Instead of analytic concepts he deliberately employs paradoxes and zeugmas that meaningfully bring together the small and the big, the near and the distant to obtain deep insights. In this context one needs to investigate Kassner's key terms such as Middle, Measure, Magic Body, Personality, Imagination, Vision, Seeing, Order, Umkehr, Saint, Chimera etc.
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Gottfried Wilhelm Leibniz argued that Creationism guards the dignity and spirituality of the rational soul, and is the proper seat of the image of God.McClintock, John and Strong, James. "Creationism", Cyclopaedia of Biblical, Theological, and Ecclesiastical Literature, Vol. 2, Harper, 1894 Hermann Lotze, however, who may be taken as representing the believers in the immanence of the divine Being, puts forth – but as a "dim conjecture" – something very like creationism.
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In Hasidic philosophy is also a higher, elite perception of the Panentheistic nullification of Creation within the Omnipresent Divine Unity. "All is God, and God is All". The ideal mystical perception during moments of prayer is Bittul ("Nullification"/annihilation of ego) in the Divine reality, beyond the emotional fervour of Divine immanence. In a renowned parable of the Baal Shem Tov: > ...To understand this, we must turn to the Zohar (eg.
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The book introduces Deleuze's philosophy of the event and of becoming as well as the emergence of the plane of immanence and the body without organs, mythic conceptions of time (Chronos and Aion), the structure of games, and textual analyses of works by Lewis Carroll, Seneca, Pierre Klossowski, Michel Tournier, Antonin Artaud, F. Scott Fitzgerald, Melanie Klein, Friedrich Nietzsche, Stéphane Mallarmé, Malcolm Lowry, Émile Zola and Sigmund Freud.
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Unger believes the elements of a synthesis of transcendence and immanence are already present in contemporary society. To seize upon these elements and develop them to their fullest potential as the basis for community, according to Unger, is to find a political solution to the problem of the self. It is this task he turns to in the next and final chapter, on the theory of organic groups.
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Levinas was deeply influenced by Heidegger, and yet became one of his fiercest critics, contrasting the infinity of the good beyond being with the immanence and totality of ontology. Levinas also condemned Heidegger's involvement with National Socialism, stating: "One can forgive many Germans, but there are some Germans it is difficult to forgive. It is difficult to forgive Heidegger."Emmanuel Levinas, Nine Talmudic Readings (Indiana University Press, 1990), p.
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Tillich, Merton, and Panikkar are exemplars of openness to intercultural and interreligious dialogue. Dallmayr examines their intensive interest in Zen Buddhism as distinct cases of the Christian- Buddhist encounter during the past half century: the intersection of Tillich's dialectical theology with Japanese Buddhist thought; the dialogue of Thomas Merton's trans-individualism with Zen Buddhism; and the encounter of Raimon Panikkar's Vedantic thoughts with the Buddhist “silence of God.” Dallmayr pays special attention to the intercultural-interreligious and spiritual dimensions of Panikkar's works. His nondualistic views are congenial to those of Panikkar, who expresses nondualism in using the Indian notion of Advaita and who sees our age “as capable to moving beyond the ‘Western dilemma’ of monism/dualism or immanence/transcendence.”Dallmayr, Spiritual Guides, 40–41. Dallmayr, being critical of both an agnostic immanentism lacking spirituality and a radical transcendentalism indifferent to social-ethical problems, sees in Panikkar’s holism a third possibility, pointing to the potential overcoming of the “transcendence-immanence” conundrum.
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Bryant became interested in philosophy as a teenager, after struggling through personal turmoil. He received his Ph.D. from Loyola University in Chicago, Illinois, where he originally intended to study 'disclosedness' with the Heidegger scholar Thomas Sheehan. Bryant later changed his dissertation topic to the transcendental empiricism of Gilles Deleuze, with his analysis becoming the basis of his first book, Difference and Givenness: Deleuze's Transcendental Empiricism and the Ontology of Immanence, published in 2008.
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Erich Przywara (12 October 1889, Katowice28 September 1972, Hagen near Murnau) was a Jesuit priest, philosopher, and theologian of German-Polish origin, who was one of the first Catholics to engage in dialogue with modern philosophers, especially those of the phenomenological tradition. He is best known for synthesizing the thought of prominent thinkers around the notion of the analogy of being, the tension between divine immanence and divine transcendence, a "unity-in-tension".
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Sikhi advocates a Panentheistic tone when it enunciates the belief that God is both, transcendent and immanent, or "Nirgun" and "Sargun" (as stated in the Sikh terminology), at the same time. God created the Universe and permeates both within and without. Transcendence and Immanence are two aspects of the same single Supreme Reality. The Reality is immanent in His entire creation, but the creation as a whole fails to realise the immanency fully.
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2009 The founder of Hasidism, the Baal Shem Tov, brought the Kabbalistic idea of Omnipresent Divine immanence in Creation into daily Jewish worship of the common folk. This enabled the popularisation of Kabbalah by relating it to the natural psychological perception and emotional dveikus (fervour) of man. The mystical dimension of Judaism became accessible and tangible to the whole community. Outwardly this was expressed in new veneration of sincerity, emphasis on prayer and deeds of loving-kindness.
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Such multiple body parts represent the divine omnipresence and immanence (ability to be in many places at once and simultaneously exist in all places at once), and thereby the ability to influence many things at once. The specific meanings attributed to the multiple body parts of an image are symbolic, not literal in context.Srinivasan, p. 325. In such depictions, the visual effect of an array of multiple arms is to create a kinetic energy showing that ability.
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First Presbyterian Church of Hollywood. In the 1950s, the evangelical church boasted the largest PCUSA congregation. With the onset of the Great Depression in the 1930s, the optimism of liberal theology was discredited. Many liberal theologians turned to neo-orthodoxy in an attempt to correct what were seen as the failings of liberalism, namely an overemphasis on divine immanence and the goodness of humanity along with the subordination of American Protestantism to secularism, science, and American culture.
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Atheists have also argued that people cannot know a God or prove the existence of a God. The latter is called agnosticism, which takes a variety of forms. In the philosophy of immanence, divinity is inseparable from the world itself, including a person's mind, and each person's consciousness is locked in the subject. According to this form of agnosticism, this limitation in perspective prevents any objective inference from belief in a god to assertions of its existence.
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Jesus is presented as a rationalistic philosopher, opposed to the superstition and "positive religion" of the Pharisees. Positive religion is a religion that has a definite historic founder, and is characterised rather sociologically: at this stage religion becomes an objective system of laws and rules. Hegel presented biblical miracles as metaphors for Jesus' philosophical doctrines. Whether related with the tenor of Hegel's philosophy of immanence, or just because it remained fragment, the history stops with the crucifixion.
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A significant verse which balances God's transcendence and his immanence is : > For this is what the high and exalted One says — he who lives forever, whose > name is holy: "I live in a high and holy place, but also with the one who is > contrite and lowly in spirit, to revive the spirit of the lowly and to > revive the heart of the contrite." The Shield of the Trinity diagram symbolising aspects of the doctrine of the Trinity.
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Ukrainian philosopher Julia Shabanova wrote that, in modern interpretations of the Theosophical doctrine, one can come across the concept of "philosophy of Theosophy." In accordance with this logic, Theosophy should contain, in addition to philosophy, other aspects and manifestations. The specificity of Theosophy is "integrality of the theoretical & practical [approach], metaphysical & existential [points of view], transcendence & immanence, universal & particular, epistemology & ontology." The Theosophical object of knowledge, as well as philosophical one, is "universal, essential, ultimate" one.
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Al-Ghazali's insistence on a radical divine immanence in the natural world has been posited"Myth 4. That Medieval Islamic Culture was Inhospitable to Science" in Ronald L. Numbers (ed.): Galileo Goes to Jail and Other Myths About Science and Religion, Harvard University Press, 2009, esp. pp. 39–40 as one of the reasons that the spirit of scientific inquiry later withered in Islamic lands. If "Allah's hand is not chained", then there was no point in discovering the alleged laws of nature.
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Brient, Elizabeth. (2001) The Immanence of the Infinite, p. 6. The Catholic University of America Press, Washington, D.C. Consequently, the theme of finite life and limited time as a hurdle for scholasticism recurs frequently in Part 2 of The Legitimacy of the Modern Age (). After 1945 Blumenberg continued his studies of philosophy, Germanistics and classical philology at the University of Hamburg, and graduated in 1947 with a dissertation on the origin of the ontology of the Middle Ages, at the University of Kiel.
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The opera Donnerstag aus Licht concerns the development of the earthly life of young Michael. He personifies a divine spirit capable of achieving immortality and absolute knowledge, who discovers beyond death a supraconsciousness that protects him from the anti-knowledge of Lucifer. The Invisible Choirs represent the divine immanence, disembodied and beyond logic, activated like a mantra that forces Michael into transcendence. It is played back on tape over eight groups of loudspeakers, set in a circle around the audience.
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Synthesizing monotheistic and polytheistic elements, Inrithism is the dominant faith of the Three Seas, founded upon the revelations of Inri Sejenus (c.2159-2202), the Latter Prophet. The central tenets of Inrithism deal with the immanence of the God in historical events, the unity of the individual deities of the Cults as Aspects of the God as revealed by the Latter Prophet, and the infallibility of the Tusk as scripture. The Thousand Temples - The Institution that provides the ecclesiastical framework of Inrithism.
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84 Incorporeality and corporeality of God are related to conceptions of transcendence (being outside nature) and immanence (being in nature) of God, with positions of synthesis such as the "immanent transcendence". Some religions describe God without reference to gender, while others use terminology that is gender-specific and . God has been conceived as either personal or impersonal. In theism, God is the creator and sustainer of the universe, while in deism, God is the creator, but not the sustainer, of the universe.
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Among the elements of the sentence, Cossio recognized three aspects: a) Legal Structure: the law given a priori; b) Representations contingent: no insults circumstances and c) Experience of Judge: Legal assessment. It was not idealist-metaphysical aspects (normativism mechanistic) but people, real human beings (the right as human behavior). Thus the normative logic was inserted in plenary life without losing its significant role. The first judge's immanence in the law, is 'strictly ontic' as concerns the being of things described.
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Another meaning of immanence is the quality of being contained within, or remaining within the boundaries of a person, of the world, or of the mind. This meaning is more common within Christian and other monotheist theology, in which the one God is considered to transcend his creation. Pythagoreanism says that the nous is an intelligent principle of the world acting with a specific intention. This is the divine reason regarded in Neoplatonism as the first emanation of the divine.Sofiatopia.
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Master C. V. V. was born on 4 August 1868 in Kumbakonam, Tamil Nadu, India (then part of British India) into a middle class Niyogi Brahmin family. His family name was Canchupati.Prajna Prabhakaram, a Symbol of Transcendence and Immanence: Auto- biography of Sri Veturi Prabhakara Sastri, Vēṭūri Prabhākaraśāstri, Prabhakara Prachuranalu Publishers, 1991 His parents are Sri Kuppuswamy Iyyengar and Smt. Kamamma. During the reign of the Vijayanagar dynasty, their family moved from the regions of Andhra Pradesh to Tamil Nadu.
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Thomas J. J. Altizer offered a radical theology of the death of God that drew upon William Blake, Hegelian thought and Nietzschean ideas. He conceived of theology as a form of poetry in which the immanence (presence) of God could be encountered in faith communities. However, he no longer accepted the possibility of affirming his belief in a transcendent God. Altizer concluded that God had incarnated in Christ and imparted his immanent spirit which remained in the world even though Jesus was dead.
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The issue of the tzimtzum underpinned the new, public popularisation of mysticism embodied in 18th century Hasidism. Its central doctrine of almost- Panentheistic Divine Immanence, shaping daily fervour, emphasised the most non-literal stress of the tzimtzum. The systematic articulation of this Hasidic approach by Shneur Zalman of Liadi in the second section of Tanya, outlines a Monistic Illusionism of Creation from the Upper Divine Unity perspective. To Schneur Zalman, the tzimtzum only affected apparent concealment of the Ohr Ein Sof.
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A Thousand Plateaus (1980) distinguishes between relative and an absolute deterritorialization. Relative deterritorialization is always accompanied by reterritorialization, while positive absolute deterritorialization is more akin to the construction of a "plane of immanence", akin to Spinoza's ontological constitution of the world. There is also a negative sort of absolute deterritorialization, for example in the subjectivation process (the face). The function of deterritorialization is defined as "the movement by which one leaves a territory", also known as a "line of flight".
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In Breslov Hasidism, the simple prayers of one's heart in such a setting (Hitbodedut) becomes of central importance. Rabbi Nachman of Breslav poetically depicts the spiritual lifeforce in the grasses of the field as joining and helping in one's prayers. Psychologically too, the aesthetic beauty of Nature becomes elevated by seeing the Divine transcendence reflected in it. To a sensitised soul, a tree can take on the extra dimension of a mystical beauty, that unites the Divine immanence of God with the transcendence.
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The second was the rallying cry, "José Antonio--¡Presente!," a figurative reply to an imaginary roll call invoking his ghostly attendance or immanence. With the arrival of democratic rule, the legacy of Primo de Rivera and the cult of personality created by the Spanish state started to wane circumspectly. In 1981, the Madrid City Council moved to reinstate the original name of its grand avenue, the Gran Vía, which Franco had renamed "Avenida José Antonio Primo de Rivera" in 1939.
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Epistemological, or agnostic, atheism argues that people cannot know a God or determine the existence of a God. The foundation of epistemological atheism is agnosticism, which takes a variety of forms. In the philosophy of immanence, divinity is inseparable from the world itself, including a person's mind, and each person's consciousness is locked in the subject. According to this form of agnosticism, this limitation in perspective prevents any objective inference from belief in a god to assertions of its existence.
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This experience of God in hypostasis shows God's essence as incomprehensible, or uncreated. God is the origin, but has no origin; hence, he is apophatic and transcendent in essence or being, and cataphatic in foundational realities, immanence and energies. This ontic or ontological theoria is the observation of God. A nous in a state of ecstasy or ekstasis, called the eighth day, is not internal or external to the world, outside of time and space; it experiences the infinite and limitless God.
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This leads to two questions: # Where can we find a solid ground on which to establish an alternative set of principles and fulfill the task of total criticism? # Both the welfare-corporate state and the socialist state seem to have a double nature. What are we to make of this duality, and how can we resolve it favorably? These questions suggest a possible synthesis of immanence and transcendence, and they also suggest an actualization of nonhierarchical community in social life.
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Elmar Rojas' work inquires in the inexhaustible reservoir of the Guatemalan mestizo, drinking from the primeval sources of his culture. It shows and provokes the awe felt when getting amorously and devotedly closer to reality, closer to culture. However, his work does not follow the immediate path of folklore, or any other non-depurated mechanism, but that of a painstaking artistic reconstruction of reality's composite order, which Rojas turns decipherable, trapped in its immanence so it will captivate and hallucinate from the bottom of his productions.
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It is affirmed in various religious traditions' concept of the divine, which contrasts with the notion of a god (or, the Absolute) that exists exclusively in the physical order (immanentism), or indistinguishable from it (pantheism). Transcendence can be attributed to the divine not only in its being, but also in its knowledge. Thus, God may transcend both the universe and knowledge (is beyond the grasp of the human mind). Although transcendence is defined as the opposite of immanence, the two are not necessarily mutually exclusive.
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According to Hasidism, the infinite Ein Sof is incorporeal and exists in a state that is both transcendent and immanent. This appears to be the view of non-Hasidic Rabbi Chaim of Volozhin, as well. Hasidic Judaism merges the elite ideal of nullification to a transcendent God, via the intellectual articulation of inner dimensions through Kabbalah and with emphasis on the panentheistic divine immanence in everything. Many scholars would argue that "panentheism" is the best single-word description of the philosophical theology of Baruch Spinoza.
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Tantric Buddhism and Dzogchen posit a non-dual basis for both experience and reality that could be considered an exposition of a philosophy of immanence that has a history on the subcontinent of India from early CE to the present. A paradoxical non-dual awareness or rigpa (Tibetan — vidya in Sanskrit) — is said to be the 'self perfected state' of all beings. Scholarly works differentiate these traditions from monism. The non-dual is said to be not immanent and not transcendent, not neither, nor both.
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It is affirmed in various religious traditions' concept of the divine, which contrasts with the notion of a god (or, the Absolute) that exists exclusively in the physical order (immanentism), or is indistinguishable from it (pantheism). Transcendence can be attributed to the divine not only in its being, but also in its knowledge. Thus, a god may transcend both the universe and knowledge (is beyond the grasp of the human mind). Although transcendence is defined as the opposite of immanence, the two are not necessarily mutually exclusive.
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To Chaim Volozhin and Mitnagdism, God relates to the world as it is through His transcendence. Divine immanence - the way God looks at physical Creation, is Monistic, nullifying it into illusion. Divine Transcendence - the way Man perceives and relates to Divinity is pluralistic, allowing Creation to exist on its own terms. In this way, both thinkers and spiritual paths affirm a non-literal interpretation of the tzimtzum, but Hasidic spirituality focuses on the nearness of God, while Mitnagdic spirituality focuses on the remoteness of God.
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Deterritorialization and reterritorialization exist simultaneously. In Deleuze and Guattari's follow-up to Anti-Oedipus, A Thousand Plateaus, they distinguish between relative deterritorialization, which is always accompanied by reterritorialization, and absolute deterritorialization, which gives rise to a plane of immanence. In both forms of deterritorialization, however, the idea of physical territory remains just that, an idea and reference point. Mediatization works as a preferential source of deterritorialization, while it becomes a catalyser of other sources of deterritorialization (migrations, tourism, vast shopping centres, and economical transformations).
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The Baal Shem Tov (1698–1760), founder of Hasidic Judaism, gave a new stage to Jewish mysticism, by relating the transcendent, esoteric structures of Kabbalah to inner psychological perception and correspondence within the experience of man.Overview of Chassidut from inner.org This brought Kabbalah into tangible daily life, while elevating man through the perception of Divinity within himself. The central focus of this was the Divine immanence in all Creation, experienced by both common folk and scholars in joy and cleaving to God amidst materiality.
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Many Wiccans also embrace the idea of the spiritual transcendence of divinity, and see this transcendence as compatible with the idea of immanence. In such a view, divinity and dimensions of spiritual existence (sometimes called "the astral planes") can exist outside the physical world, as well as extending into the material, and/or rising out of the material, intimately interwoven into the fabric of material existence in such a way that the spiritual affects the physical, and vice versa. (The conception of Nature as a vast, interconnected web of existence that is woven by the Goddess is very common within Wicca; an idea often connected with the Triple Goddess as personified by the Three Fates who weave the Web of Wyrd.) This combination of transcendence and immanence allows for the intermingling and the interaction of the unmanifest spiritual nature of the universe with the manifest physical universe; the physical reflects the spiritual, and vice versa. (An idea expressed in the occult maxim "As Above, So Below" which is also used within Wicca.) Given the usual interpretation of Wicca as a pantheistic and duotheistic/polytheistic religion, the monotheistic belief in a single "supreme deity" does not generally apply.
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The terms Father and Son are then used to describe the distinction between the transcendence of God and the incarnation (God in immanence). Lastly, since God is a spirit, it is held that the Holy Spirit should not be understood as a separate entity but rather to describe God in action. Modalistic Monarchians believe in the deity of Jesus and understand Jesus to be a manifestation of Yahweh, the God of the Old Testament, in the flesh. For this reason they find it suitable to ascribe all worship appropriate to God alone to Jesus also.
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A.R.A. van Aken, "Some Aspects of Nymphaea in Pompeii, Herculaneum and Ostia" Mnemosyne, Fourth Series, 4.3/4 (1951), pp. 272–284 Tiberius, the Roman emperor, filled his grotto with sculptures to create a sense of mythology, perhaps channeling Polyphemus' cave in the Odyssey. The numinous quality of the grotto is still more ancient: in a grotto near Knossos in Crete, Eileithyia was venerated, even before Minoan palace-building. Even farther back in time, the immanence of the divine in a grotto is seen in the sacred caves of Lascaux.
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The innumerable levels of descent divide into Four comprehensive spiritual worlds, Atziluth ("Closeness" – Divine Wisdom), Beriah ("Creation" – Divine Understanding), Yetzirah ("Formation" – Divine Emotions), Assiah ("Action" – Divine Activity), with a preceding Fifth World Adam Kadmon ("Primordial Man" – Divine Will) sometimes excluded due to its sublimity. Together the whole spiritual heavens form the Divine Persona/Anthropos. Hasidic thought extends the divine immanence of Kabbalah by holding that God is all that really exists, all else being completely undifferentiated from God's perspective. This view can be defined as acosmic monistic panentheism.
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Rastas are monotheists, worshipping a singular God whom they call Jah. The term "Jah" is a shortened version of "Jehovah", the name of God in English translations of the Old Testament. Rastafari holds strongly to the immanence of this divinity; as well as regarding Jah as a deity, Rastas also believe that Jah is inherent within each human individual. This belief is reflected in the aphorism, often cited by Rastas, that "God is man and man is God", and Rastas speak of "knowing" Jah, rather than simply "believing" in him.
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From 16 July to 5 August 2010, FAILE displayed Temple a full-scale church in ruins in Praça dos Restauradores Square in Lisbon, Portugal.Vernissage, "Artist Collective FAILE’s Temple at Portugal Arte 10, Lisbon," 21 July 2010. The installation was made in conjunction with the Portugal Arte 10 Festival and is slated for touring abroad. Temple brought together a variety of earlier motifs—street art vernacular, prayer wheels, and a dualistic interest in the globalization of commerce and new forms of spiritual immanence—with the site specific concerns of working in an historically Catholic country.
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In religion, transcendence refers to the aspect of God's nature and power which is wholly independent of the material universe, beyond all physical laws. This is contrasted with immanence, where a god is said to be fully present in the physical world and thus accessible to creatures in various ways. In religious experience transcendence is a state of being that has overcome the limitations of physical existence and by some definitions has also become independent of it. This is typically manifested in prayer, séance, meditation, psychedelics and paranormal "visions".
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Yovel's best-known book is Spinoza and other Heretics, (Princeton 1989), a diptych in two volumes that offers a new interpretation of the existential origins of Spinoza's intellectual revolution (Vol. I) and its developments in later thinkers of modernity (Vol. II). Spinoza appealed to Yovel primarily by his radical principle of immanence, which Yovel sees as paradigmatic of much of modern thought, and by his striking personal case. No modern thinker before Nietzsche has gone as far as Spinoza in shedding all historical religion and all horizons of transcendence.
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His case - even more than his thought - anticipated most of the rival and contradicting solutions that were offered in later centuries to non-orthodox Jewish existence. Yet Spinoza himself neither advocated nor personally realized any of those options. He thus became, involuntarily, a founding father of almost all the forms of modern life in which he himself did not participate.Seymour Feldman, "A Durable Heresy", the New York Times Book Review, March 18, 1990 Volume Two (The Adventures of Immanence) uncovers the presence of Spinoza's revolution in some major turns of modern thought.
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His artwork is exhibited at Multiples Gallery, Paris, on the Internet, and in art journals. He is the author of artist's books.In 2013, he was among the artists chosen to exhibit at « B.A.B.E., The Best Artists Books and Editors », from 21 September to 26 October 2013, Immanence, Paris The generic titles of the different open works in progress in the framework of his art are: "Opening themes series", "Variations Marshall", and "Miss Manga Project". According to the artist, Miss Manga, a manipulated, black, monochromatic painting, forms the central part of his visual journal.
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The other light, called Mimalei Kol Olmin ("Filling All Worlds") is the Divine light of immanence, rooted in the Kav (first "Ray" of light) after the Tzimtzum in Lurianic Kabbalah. This is the light that descends immanently to every level of the Chain of Worlds, itself creating every spiritual and, ultimately, physical vessel of each World. It undergoes the innumerable concealments and contractions of the second Tzimtzumim. Hasidic thought sees the ultimate advantage of this lower light, because the ultimate purpose of Creation lies in this lowest realm.
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One classical exposition is the Madhyamaka refutation of extremes that the philosopher-adept Nagarjuna propounded. Exponents of this non-dual tradition emphasize the importance of a direct experience of non-duality through both meditative practice and philosophical investigation. In one version, one maintains awareness as thoughts arise and dissolve within the 'field' of mind, one does not accept or reject them, rather one lets the mind wander as it will until a subtle sense of immanence dawns. Vipassana or insight is the integration of one's 'presence of awareness' with that which arises in mind.
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She describes man's gradual domination of women, starting with the statue of a female Great Goddess found in Susa, and eventually the opinion of ancient Greeks like Pythagoras who wrote, "There is a good principle that created order, light and man and a bad principle that created chaos, darkness and woman." Men succeed in the world by transcendence, but immanence is the lot of women. Beauvoir writes that men oppress women when they seek to perpetuate the family and keep patrimony intact. She compares women's situation in ancient Greece with Rome.
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In religion, transcendence is the aspect of a deity's nature and power that is wholly independent of the material universe, beyond all known physical laws. This is contrasted with immanence, where a god is said to be fully present in the physical world and thus accessible to creatures in various ways. In religious experience, transcendence is a state of being that has overcome the limitations of physical existence, and by some definitions, has also become independent of it. This is typically manifested in prayer, séance, rituals, meditation, psychedelics and paranormal "visions".
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The band began releasing their work with the albums Ghost and Second Time Around, which were released, respectively, in 1990 and 1992. The American independent label Drag City licensed each of the albums for distribution, and the Los Angeles The Now Sound label picked up two of Batoh's solo albums, released together as well under the title Collected Works. Two albums, Tune In, Turn On, Free Tibet and Snuffbox Immanence, were released simultaneously in 1999. As well as their own work, Ghost have recorded and performed with the ex-Galaxie 500 duo Damon and Naomi.
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Hasidism sought to replace Jewish observance based on self-awareness with an overriding perception and joy of the omnipresent Divine (see Divine immanence). It likewise reinterpreted the traditional Jewish notion of humility. To the Hasidic Masters, humility did not mean thinking little of oneself, a commendable quality that derives from an external origin in Jewish spirituality, but rather losing all sense of ego entirely (bittul-the negation of ego). This inner psychological spirituality could only be achieved by beginning from the inside, through understanding and awareness of Divinity in Hasidic philosophy.
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Vishnu is referred to as Gorakh in the scriptures of Sikhism. For example, in verse 5 of Japji Sahib, the Guru ('teacher') is praised as who gives the word and shows the wisdom, and through whom the awareness of immanence is gained. Guru Nanak, according to Shackle and Mandair (2013), teaches that the Guru are "Shiva (isar), Vishnu (gorakh), Brahma (barma) and mother Parvati (parbati)," yet the one who is all and true cannot be described. The Chaubis Avtar lists the 24 avatars of Vishnu, including Krishna, Rama, and Buddha.
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The fundamental mystical error involves separating between Divine transcendence and Divine immanence, as if they were a duality. Rather, all Kabbalistic emanations have no being of their own, but are nullified and dependent on their source of vitality in the One God. Nonetheless, Kabbalah maintains that God is revealed through the life of His emanations, Man interacting with Divinity in a mutual Flow of "Direct Light" from Above to Below and "Returning Light" from Below to Above. The Sephirot, including Wisdom, Compassion and Kingship comprise the dynamic life in God's Persona.
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One major derivative of this philosophy is the notion of devekut, "communion". As God was everywhere, connection with Him had to be pursued ceaselessly as well, in all times, places and occasions. Such an experience was in the reach of every person, who only had to negate his inferior impulses and grasp the truth of divine immanence, enabling him to unite with it and attain the state of perfect, selfless bliss. Hasidic masters, well versed in the teachings concerning communion, are supposed not only to gain it themselves, but to guide their flock to it.
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The thought of Abraham Isaac Kook, poetic mystic, theologian and figurehead of Religious Zionism, drew from both Hasidic thought and Lithuanian Talmudism. Gershom Scholem saw him as a classic inspired mystic of the 20th century. Kook's mystical concern for unity between false dichotomies of Aggada and Halakha, sacred and secular, reflects Hasidic Divine Immanence in all, and the union of polarities in Chabad thought. The influential thought of Abraham Joshua Heschel, scion of Polish Hasidic dynasties and a major traditionalist theologian in 20th century modern Jewish existentialism, drew from Hasidism.
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Faith in the Transcendent Being as the Supreme, indivisible reality without attributes is the first principle. The attributive-immanent nature of the Supreme Being is also accepted in Sikhism which posits power to create as one of the cardinal attributes of the Absolute or God of its conception. The Creator brought into being the universe by his hukam or Will, without any intermediaries. Man, as the pinnacle of creation, is born with a divine spark; his liberation lies in the recognition of his own spiritual essence and immanence of the Divine in the cosmic order.
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One major derivative of this philosophy is the notion of devekut, "communion". As God was everywhere, connection with him had to be pursued ceaselessly as well, in all times, places and occasions. Such an experience was in the reach of every person, who only had to negate his inferior impulses and grasp the truth of divine immanence, enabling him to unite with it and attain the state of perfect, selfless bliss. Hasidic masters, well versed in the teachings concerning communion, are supposed not only to gain it themselves, but to guide their flock to it.
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However, Blackburn is sceptical of being regarded as northern artist, arguing that such a view pressures the work to be regarded as 'isolated', 'unworldly' and 'grim'Mullins, p. 22. at the expense of its other qualities. In the Landscape Vision series, as in all his art, Blackburn continues to cultivate a response to the landscape in which its pictorial elements are re-shaped into magical or transformative structures. The sense of immanence in his work is a way of providing expression for a personal vision in which 'the relationship between the unnoticed and the infinite'Mullins, p. 27.
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Gilles Deleuze et les médecins In the last years of his life, simple tasks such as writing required laborious effort. On 4 November 1995, he committed suicide, throwing himself from the window of his apartment. Before his death, Deleuze had announced his intention to write a book entitled La Grandeur de Marx (The Greatness of Marx), and left behind two chapters of an unfinished project entitled Ensembles and Multiplicities (these chapters have been published as the essays "Immanence: A Life" and "The Actual and the Virtual").François Dosse, Gilles Deleuze and Felix Guattari: Intersecting Lives, pp. 454–455.
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Belief in reincarnation exists in the Druze faith, an offshoot of Ismailism. The Druze believe that members of their community can only be reincarnated within the community. It is also known that Druze believe in five cosmic principles, represented by the five-colored Druze star: intelligence/reason (green), soul (red), word (yellow), precedent (blue), and immanence (white). These virtues take the shape of five different spirits which, until recently, have been continuously reincarnated on Earth as prophets and philosophers including Adam, the ancient Greek mathematician and astronomer Pythagoras, the ancient Pharaoh of Egypt Akhenaten, and many others.
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Schneur Zalman of Liadi articulated Divine Unity in Hasidic philosophy The second section of the Tanya brings the mystical panentheism of the founder of Hasidic Judaism, the Baal Shem Tov, into philosophical explanation. It outlines the Hasidic interpretation of God's Unity in the first two lines of the Shema, based upon their interpretation in Kabbalah. The emphasis on Divine Omnipresence and immanence lies behind Hasidic joy and devekut, and its stress on transforming the material into spiritual worship. In this internalisation of Kabbalistic ideas, the Hasidic follower seeks to reveal the Unity and hidden holiness in all activities of life.
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Medieval Kabbalists believed that all things are linked to God through these emanations, making all levels in creation part of one great, gradually descending chain of being. Through this any lower creation reflects its particular roots in supernal divinity. Kabbalists agreed with the divine transcendence described by Jewish philosophy, but as only referring to the Ein Sof unknowable Godhead. They reinterpreted the theistic philosophical concept of creation from nothing, replacing God's creative act with panentheistic continual self-emanation by the mystical Ayin Nothingness/No-thing sustaining all spiritual and physical realms as successively more corporeal garments, veils and condensations of divine immanence.
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In the Magician's right hand is a scroll raised toward heaven, the sky or the element æther, while his left hand is pointing to the earth. This iconographic gesture has multiple meanings, but is endemic to the Mysteries and symbolizes divine immanence, the ability of the magician to bridge the gap between heaven and earth. On the table in front of the Magician the symbols of the four Tarot suits signify the Classical elements of earth, air, fire and water. Beneath are roses and lilies, the flos campi and lilium convallium, changed into garden flowers, to show the culture of aspiration.
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Between Men: English Literature and Male Homosocial Desire (1985) Many of the ideas in Between Men are further fleshed out in Epistemology of the Closet. Sedgwick's Between Men was intended to show "the immanence of men’s same-sex bonds, and their prohibitive structuration, to male-female bonds in nineteenth-century English literature." In Between Men, Sedgwick coined the term "homosocial" as a male desire that "referred to all male bonds, including, potentially, everyone from overt heterosexuals to overt homosexuals."[18] The term resulted from Sedgwick's belief that terms like "gay", "bi", and "homo" could not be appropriately distinguished from one another.
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This mystical interpretation of particular Divine Providence is part of the wider Hasidic interpretation of God's Unity. The second section of the Hasidic text the Tanya by Schneur Zalman of Liadi (Shaar Hayichud Vehaemunah-Gate of Unity and Faith), brings the mystical panentheism of the Baal Shem Tov into philosophical explanation. It explains the Hasidic interpretation of God's Unity in the first two lines of the Shema, based upon their interpretation in kabbalah. The emphasis on divine omnipresence and immanence lies behind Hasidic joy and deveikut, and its stress on transforming the material into spiritual worship.
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While admitting relatively supernatural gifts, they denied that the partaking of Divine nature and the adoption to eternal life differ essentially from our natural moral life. That theory was opposed by Kleutgen and seems now to have died out. The new French theory of "immanence", according to which man postulates the supernatural, may also have some kinship with Baianism, but it can only be mentioned here as it is yet the centre of controversy. Matulewicz, "Doctrina Russorum de Statu iustitiæ originalis" (Cracow, 1903), says that modern Russian theology embodies in great measure the views of Baius.
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In contrast, Sri Vaishnavism sampradaya associated with Ramanuja has monotheistic elements, but differs in several ways, such as goddess Lakshmi and god Vishnu are considered as inseparable equal divinities.William Wainwright (2013), Monotheism, Stanford Encyclopedia of Philosophy, Stanford University Press According to some scholars, Sri Vaishnavism emphasizes panentheism, and not monotheism, with its theology of "transcendence and immanence",Ankur Barua (2010), God's body at work: Ramanuja and Panentheism, International Journal of Hindu Studies, Volume 14, Number 1, pages 1-30 where God interpenetrates everything in the universe, and all of empirical reality is God's body.Anne Hunt Overzee (1992).
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The Center employs a delicate and purposeful aesthetic to the display of their exhibits. It also intentionally uses neutral language so as to invite visitors to go beyond a reactionary impulse to stigma-blighted words, and instead consider the specimens and ideas on a deeper level. "The Center for Post Natural history does not offer a celebration of this technological harnessing of the immanence of life, nor is it a simple rejection. Instead it is a careful exploration of how lives might be lived together, asking what might be at stake for subjects, places, practices and politics".
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Nichiren stressed the concept of immanence, meaning that the Buddha's pure land is to be found in this present world (shaba soku jakkōdo). Related concepts such as attaining enlightenment in one's current form (sokushin jōbutsu) and the belief that enlightenment is not attained but is originally existing within all people (hongaku) had been introduced by Kūkai and Saicho several centuries earlier. These concepts were based on Chih-i's cosmology of the unity and interconnectedness of the universe called Three Thousand Realms in a Single Moment of Life (ichinen sanzen). Nichiren advanced these concepts by declaring that they were actualizable rather than theoretical.
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From this early stage of his career, Nichiren started to engage in fierce polemics criticizing the teachings of Buddhism taught by the other sects of his day, a practice that continued and expanded throughout his life. Although Nichiren accepted the Tendai theoretical constructs of "original enlightenment" (hongaku shisō) and "attaining Buddhahood in one's present form" (sokushin jobutsu) he drew a distinction, insisting both concepts should be seen as practical and realizable amidst the concrete realities of daily life. He took issue with other Buddhist schools of his time that stressed transcendence over immanence. Nichiren's emphasis on "self-power" (Jpn.
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Five years after releasing both Snuffbox Immanence and Tune In, Turn On, Free Tibet, Ghost returned with Hypnotic Underworld, and there were some changes in the band. Cellist Hiromichi Sakamoto and percussionist Setsuko Furuya left and were replaced by a rhythm section of Takuyuki Moriya (electric bass guitar, double bass, and cello) and Junzo Tateiwa (drums, tabla, and percussion). In 2005, the Drag City label released a CD+DVD set titled, "Metamorphosis: Ghost Chronicles 1984-2004". The DVD is a career-spanning collection of footage featuring over two hours of improvisations, one-time-only band lineups, trances, freakouts, live shows and more.
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Samfundet website Later still his music took on a more economical approach, often characterised by the term 'new simplicity'. Compositions by Nørholm include the opera The Young Park (1969–70), Symphony No. 3 (1973), sonatas for accordion (1967) and guitar (1976), Idylles d'Apocalypse for organ and orchestra (1980), Symphony No. 5 'The Elements' (1980), Immanence for solo flute (1983), Aspects of Sand and Simplicity for string orchestra (1987), a symphonic fantasy Hearing Andersen (1987), and the choral work Sjaelfuld Sommer (1997). The opera Invitation til Skafottet ("Invitation to a Beheading") (1965) was commissioned by the Danish Broadcasting Corporation.Mikkel Hauge Kofoed.
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There are two dangers that we encounter in our attempts to realize the ideal of the self, Unger explains: idolatry (represented by immanence) and utopianism (represented by transcendence). Unger's theory of organic groups will demonstrate shows how the ideal of self can avoid these dangers through the transformation of the welfare-corporate and socialist states. The theory of organic groups, Unger writes, “vindicates hope against resignation and disintegration.” A major difficulty that the theory of organic groups encounters is how we can affirm an idea of the good in the face of the principle of subjective value.
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When Hasidic thought addresses traditional questions, such as Divine Providence, immanence and transcendence, it offers "Inner Torah" explanations of spirituality, that can also be harmonised with the explanations of the "Revealed Torah". It is the ability of Hasidic thought to bring the abstract, esoteric systems of Kabbalah into conscious perception and mystical faith, by relating them to man's inner psychological awareness. The ideal of the Chabad approach is to articulate this spiritual perception in terms of man's understanding and knowledge.Overview of recent academic study of Habad philosophy ("Contemporary Habad and the Paradox of Redemption" by Naftali Loewenthal, in Perspectives on Jewish thought and mysticism) Google books.
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Each specific quality that constitutes an hypostasis of God, is non-reductionist and not shared. The issue of ontology or being of the Holy Spirit is also complicated by the Filioque in that the Christology and uniqueness of the hypostasis of Jesus Christ would factor into the manifestation of the Holy Spirit. In that Jesus is both God and Man, which fundamentally changes the hypostasis or being of the Holy Spirit, as Christ would be giving to the Holy Spirit an origin or being that was both God the Father (Uncreated) and Man (createdness). The immanence of the Trinity that was defined in the finalized Nicene Creed.
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She also took private lessons from the renowned philosopher and Sanscrit scholar Kuno Fischer. In 1854 Fischer had begun work on his History of Modern Philosophy: Descartes and His School, completed in 1865, which among other things had a direct influence on Friedrich Nietzsche. In Fischer's account of Baruch Spinoza and his ideas, Nietzsche recognized a kindred philosophical spirit. The two philosophers share a radical philosophy of immanence and the negation of all transcendence, a philosophical outlook also shared by Ludwig Feuerbach and by David Strauss, whose The Old Faith and the New: A Confession Blind would translate 15 years after studying with Fischer.
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The body without organs is "not an original primordial entity" (proof of an original nothingness) nor what is remains of a lost totality but is the "ultimate residue of a deterritorialized socius" (Anti-Oedipus, p. 309). To "make oneself a body without organs," then, is to actively experiment with oneself to draw out and activate these virtual potentials. These potentials are mostly activated (or "actualized") through conjunctions with other bodies (or BwOs) that Deleuze calls "becomings". Deleuze and Guattari use the term BwO in an extended sense, to refer to the virtual dimension of reality in general (which they more often call "plane of consistency" or "plane of immanence").
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Gilbert-Rolfe writes about art and related topics, including poetry, fiction, fashion, with particular regard to its interaction with photography, technology, and the general state of things in art and how the present situation seems to have emerged. His publications include two anthologies of his essays,Immanence and Contradiction: Recent Essays on the Artistic Device (New York: Out of London Press, 1986). Beyond Piety: Critical Essays on the Visual Arts, 1986-1993 (Cambridge and New York: Cambridge University Press, 1995). a book about Frank Gehry's architecture co-authored with the architect,With Frank Gehry, Frank Gehry, The City and Music (London and New York: Routledge, 2001).
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One of Young's most well-known essays is "Throwing Like a Girl: A Phenomenology of Feminine Body Comportment Motility and Spatiality," first published in Human Studies (1980). In it she explores differences in feminine and masculine movement in the context of a gendered and embodied phenomenological perspective based on ideas from Simone de Beauvoir and Maurice Merleau-Ponty. She discusses how girls are socialized and conditioned to restrict their body movement and think of their bodies as fragile, which then has repercussions for their confidence in accomplishing tasks and goals later in life. The essay also serves as a critique and extension of Simone de Beauvoir's ideas of 'immanence' and 'transcendence'.
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In his 1940 essay "On Tradition", he states "a proper understanding of tradition must consist of an emphasis on both the transcendence of tradition and our active attitude toward it." Through this he stresses a unification of praxis and tradition. Miki's thought also emphasized the nature of certain concepts in opposition, such as spoken and unspoken philosophy, nature and history, subject and object, logos and pathos, process and moment, organicism and dialectic, immanence and transcendence, and so on. His philosophy saw dialectic or the logic of imagination as the process of reconciliation between opposites, with the principal organ of this process being imagination that creates types or forms.
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Baruch (de) Spinoza (;"Baruch" ; ; born Baruch Espinosa; later as an author and a correspondent Benedictus de Spinoza, anglicized to Benedict de Spinoza; 24 November 1632 – 21 February 1677Jonathan Israel in his various works on the Enlightenment, e.g., (in the index "Spinoza, Benedict (Baruch) de") and ) was a Dutch philosopher of Portuguese Sephardi origin. One of the early thinkers of the Enlightenment and modern biblical criticism,Yovel, Yirmiyahu, Spinoza and Other Heretics: The Adventures of Immanence (Princeton University Press, 1992), p. 3 including modern conceptions of the self and the universe, he came to be considered one of the great rationalists of 17th-century philosophy.
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This surrealism, like objectivism, recognizes alienation but is more socially alert. It thereby denies itself the positivist notions of objectivism, which are recognised as illusion. Its content deals instead with "permitting social flaws to manifest themselves by means of flawed invoice, which defines itself as illusory with no attempts at camouflage through attempts at an aesthetic totality" , thereby destroying aesthetic formal immanence and transcending into the literary realm. This surrealism is further differentiated from a fourth type of music, the so-called Gebrauchsmusik of Paul Hindemith and Hanns Eisler, which attempts to break through alienation from within itself, even at the expense of its immanent form .
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His approach differs in essence from Niklas Luhmann's theory of social systems because Parsons rejects the idea that systems can be autopoietic, short of the actual action system of individual actors. Systems have immanent capacities but only as an outcome of the institutionalized processes of action-systems, which, in the final analysis, is the historical effort of individual actors. While Luhmann focused on the systemic immanence, Parsons insisted that the question of autocatalytic and homeostatic processes and the question about the actor as the ultimate "first mover" on the other hand was not mutually exclusive. Homeostatic processes might be necessary if and when they occur but action is necessitating.
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Minerva and the Triumph of Jupiter by René-Antoine Houasse (1706), showing the goddess Athena sitting at the right hand of her father Zeus while the goddess Demeter sits in the background holding a scythe Goddess Spirituality characteristically shows diversity: no central body defines its dogma. Yet there is evolving consensus on some issues including: the Goddess in relation to polytheism and monotheism; immanence, transcendence and other ways to understand the nature of the Goddess. There is also the emerging agreement that the Goddess fulfills the basic functions of empowering women and fostering ethical and harmonious relationships among different peoples as well as between humans, animals, and nature.
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The Hasidic leaders' inclination to rule in legal matters, binding for the whole community (as opposed to strictures voluntarily adopted by the few), based on mystical considerations, greatly angered the Misnagdim.Glenn Dynner, Men of Silk: The Hasidic Conquest of Polish Jewish Society, Oxford University Press (2006). pp. 70-72. On another, theoretical level, Chaim of Volozhin and his disciples did not share Hasidism's basic notion that man could grasp the immanence of God's presence in the created universe, thus being able to transcend ordinary reality and potentially infuse common actions with spiritual meaning. However, Volozhin's exact position on the issue is subject to debate among researchers.
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Aside from the supreme name "Allah" and the neologism al-Rahman (referring to the divine beneficence that constantly (re)creates, maintains and destroys the universe), other names may be shared by both God and human beings. According to the Islamic teachings, the latter is meant to serve as a reminder of God's immanence rather than being a sign of one's divinity or alternatively imposing a limitation on God's transcendent nature. Tawhid or Oneness of God constitutes the foremost article of the Muslim profession.D. Gimaret, Tawhid, Encyclopedia of Islam To attribute divinity to a created entity is the only unpardonable sin mentioned in the Qur'an.
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Kabbalah: A Very Short Introduction, Joseph Dan, Oxford University Press: Chapter on Modern Hasidism The leader of the Rabbinic Mitnagdic opposition to the mystical Hasidic revival, the Vilna Gaon (1720–1797), was intimately involved in Kabbalah, following Lurianic theory, and produced Kabbalistically focused writing himself, while criticising Medieval Jewish Rationalism. His disciple, Chaim Volozhin, the main theoretician of Mitnagdic Judaism, differed from Hasidism over practical interpretation of the Lurianic tzimtzum.Torah Lishmah: Study of Torah for Torah's Sake in the Work of Rabbi Hayyim Volozhin and his Contemporaries, Norman Lamm, Ktav pub. For all intents, Mitnagdic Judaism followed a transcendent stress in tzimtzum, while Hasidism stressed the immanence of God.
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300px The most fundamental theme underlying all Hasidic theory is the immanence of God in the universe, often expressed in a phrase from Tikunei haZohar, Leit Atar panuy mi-néya (Aramaic: "no site is devoid of Him"). This panentheistic concept was derived from Lurianic discourse, but greatly expanded in the Hasidic one. In the beginning, in order to create the world, God contracted (Tzimtzum) his omnipresence, the Ein Sof, leaving a Vacant Void (Khalal panui), bereft from obvious presence and therefore able to entertain free will, contradictions and other phenomena seemingly separate from God himself. These would have been impossible within his original, perfect existence.
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Noori has worked with several different news organizations in Helmand province and he had massive interest with his journalism career. He was a young journalist who worked as a translator at the New York Times from 2010 to 2013. Along with that he has worked with different NGO's and due to his immanence talent he had maintained pretty good reputation among his colleagues.Noori also established English and Computer institution called Khybar and he spent couple of years in that institution to provide quality tuition to his people, As he spent long time in neighbor country Pakistan to acquire knowledge and therefore he was concerned to deliver knowledge and education to his people.
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Kabbalistic thought extended Biblical and Midrashic notions that God enacted Creation through the Hebrew language and through the Torah into a full linguistic mysticism. In this, every Hebrew letter, word, number, even accent on words of the Hebrew Bible contain Jewish mystical meanings, describing the spiritual dimensions within exoteric ideas, and it teaches the hermeneutic methods of interpretation for ascertaining these meanings. Names of God in Judaism have further prominence, though infinite meaning turns the whole Torah into a Divine name. As the Hebrew name of things is the channel of their lifeforce, parallel to the sephirot, so concepts such as "holiness" and "mitzvot" embody ontological Divine immanence, as God can be known in manifestation as well as transcendence.
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Unlike the liberals who tended to view the Bible "as a record of humanity's evolving religious consciousness", the neo-orthodox understood the Bible to be the instrument through which God spoke and revealed himself—in the person of Jesus Christ—to humanity. At the same time, neo-orthodoxy was distinguished from fundamentalism in its acceptance of biblical criticism and rejection of biblical inerrancy. While the Bible was an "adequate witness to the one revelation of God, Jesus Christ", it was a fallible document written by fallible men. Neo-orthodoxy was also characterized by an emphasis on divine transcendence rather than divine immanence, renewed affirmation of total depravity, and resistance to secularism and cultural accommodation within the church.
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According to Sedgwick, Between Men demonstrates "the immanence of men's same-sex bonds, and their prohibitive structuration, to male-female bonds in nineteenth-century English literature." The book explores the oppressive effects on women and men of a cultural system where male-male desire could become intelligible only by being routed through nonexistent desire involving a woman. Sedgwick's "male homosocial desire" referred to all male bonds. Sedgwick used the sociological neologism "homosocial" to distinguish from "homosexual" and to connote a form of male bonding often accompanied by a fear or hatred of homosexuality, rejecting the then-available lexical and conceptual alternatives to challenge the idea that hetero-, bi- and homosexual men and experiences could be easily differentiated.
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Andrea Mantegna, Sacrifice of Isaac The Hand of God was the only part of God shown in art for many centuries. In Judaism and Christianity, the concept is the manifestation of God rather than a remote immanence or delegation of an angel, even though a mortal would not be able to gaze directly upon him. In Jewish mysticism, it is traditionally believed that even the angels who attend him cannot endure seeing the divine countenance directly. Where there are references to visionary encounters, these are thought to be either products of the human imagination, as in dreams or, alternatively, a sight of the divine glory which surrounds God, not the Godhead itself.
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One possibility is that it is outside space and time. A view sympathetic with this possibility holds that, precisely because some form is immanent in several physical objects, it must also transcend each of those physical objects; in this way, the forms are "transcendent" only insofar as they are "immanent" in many physical objects. In other words, immanence implies transcendence; they are not opposed to one another. (Nor, in this view, would there be a separate "world" or "realm" of forms that is distinct from the physical world, thus shirking much of the worry about where to locate a "universal realm".) However, naturalists assert that nothing is outside of space and time.
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Pettit, John W.; Mipham's Beacon of Certainty: Illuminating the View of Dzogchen, 1999, page 78 In spite of this emphasis on immanence, Dzogchen texts do indicate a subtle difference between terms associated with delusion (kun gzhi or alaya, sems or mind) and terms associated with full enlightenment (dharmakaya and rigpa).Van Schaik; Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig (Studies in Indian and Tibetan Buddhism), 2004, page 57. The Alaya and Ālayavijñāna are associated with karmic imprints (vasana) of the mind and with mental afflictions (klesa). The "alaya for habits" is the basis (gzhi) along with ignorance (marigpa) which includes all sorts of obscuring habits and grasping tendencies.
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Only a second, new light, immeasurably diminished, and of a different quality than the Ohr Ein Sof, could become the creative source of all reality. This new light, a "thin" illumination from the Ohr Ein Sof, called the "Kav" ("Ray"), shone into the "Vacated Space", and was a light that was adapted to the perspective of the subsequent creations on their own terms. It could relate to finite creation (Divine immanence), rather than the infinite Primordial light (the ultimate Divine transcendence). Interpretations of this in Kabbalah and Hasidic philosophy, are careful to avoid literal, spatial, geometric understandings of the Vacated Space and the Kav, as such dimensional understandings relate only to our physical world.
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Most neo-orthodox thinkers stressed the transcendence of God. Barth believed that the emphasis on the immanence of God had led human beings to imagine God to amount to nothing more than humanity writ large. He stressed the "infinite qualitative distinction" between the human and the divine, a reversion to older Protestant teachings on the nature of God and a rebuttal against the intellectual heritage of philosophical idealism. This led to a general devaluation of philosophical and metaphysical approaches to the faith, although some thinkers, notably Paul Tillich, attempted a median course between strict transcendence and ontological analysis of the human condition, a stand that caused a further division in the movement.
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This theoretical difference led Hasidism to popular mystical focus beyond elitist restrictions, while it underpinned the Mitnagdic focus on Talmudic, non-mystical Judaism for all but the elite, with a new theoretical emphasis on Talmudic Torah study in the Lithuanian Yeshiva movement. The largest scale Jewish development based on Lurianic teaching was Hasidism, though it adapted Kabbalah to its own thought. Joseph Dan describes the Hasidic-Mitnagdic schism as a battle between two conceptions of Lurianic Kabbalah. Mitnagdic elite Kabbalah was essentially loyal to Lurianic teaching and practice, while Hasidism introduced new popularised ideas, such as the centrality of Divine immanence and Deveikut to all Jewish activity, and the social mystical role of the Tzadik Hasidic leadership.
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Przywara presented the Catholic concept of God in terms a mysterious simultaneity and interplay of divine immanence and transcendence. From Dionysius he came to emphasize God's "dazzling darkness", thereby giving his doctrine of analogy a final, apophatic stress.Analogia Entis, p. 233. From Aquinas, beginning with his study of Thomas's De ente et essentia, he appropriated the fundamental ontological distinction between essence and existence and the equally important distinction between primary and secondary causality (secondary causation). Finally, from Newman he appropriated the idea of "opposite virtues", as seen, for example, in the complementarity of "loving fear" and a "fearing love,"Kenneth Oakes "Three Themes in Przywara's Early Theology", The Thomist 74:2 (2010), pp. 283-310.
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In the second section of the Tanya, Schneur Zalman of Liadi articulated the philosophical explanations of this. Similarly, the Baal Shem Tov gave a new interpretation of Divine Providence, that described how the movement of a leaf in the wind is significant in the Divine plan. A tale of the Baal Shem Tov also depicts the relationship between consciousness of the Divine immanence in Nature, infused with the higher light of Divine transcendence: > Once, when the Baal Shem Tov was on a journey, Sabbath overtook him on the > highway. He stopped the wagon, and went out into the field to perform the > services that welcome the coming of Sabbath, and to remain there until the > Sabbath was ended.
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Western philosophy as a whole since its Greek origins recognizes only the visible world and exteriority as the sole form of manifestation. It is trapped into what in The Essence of Manifestation Michel Henry calls "ontological monism"; it completely ignores the invisible interiority of life, its radical immanence and its original mode of revelation which is irreducible to any form of transcendence or to any exteriority.See Michel Henry, L'essence de la manifestation, PUF, 1963 (§ 11, p. 91) When subjectivity or life are in question, they are never grasped in their purity; they are systematically reduced to biological life, to their external relation with the world, or as in Husserl to an intentionality, i.e.
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The most fundamental theme underlying all Hasidic theory is the immanence of God in the universe, often expressed in a phrase from the Tikunei haZohar, "Leit Atar panuy mi-néya" (Aramaic: "no site is devoid of it"). Derived from Lurianic discourse, but greatly expanded in the Hasidic one, this panentheistic concept implies that literally all of creation is suffused with divinity. In the beginning, God had to contract (Tzimtzum) His omnipresence or infinity, the Ein Sof. Thus, a Vacant Void (Khalal panui) was created, bereft from obvious presence, and therefore able to entertain free will, contradictions and other phenomena seemingly separate from God Himself, which would have been impossible within His original, perfect existence.
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Their sin was that they separated the Tree of knowledge (10 sefirot within Malkuth, representing Divine immanence), from the Tree of life within it (10 sefirot within Tiferet, representing Divine transcendence). This introduced the false perception of duality into lower creation, an external Tree of Death nurtured from holiness, and an Adam Belial of impurity.The Tree of Life - Kuntres Eitz HaChayim, A classic chassidic treatise on the mystic core of spiritual vitality. Sholom Dovber Schneersohn, translated by Eliyahu Touger, Sichos in English In Lurianic Kabbalah, evil originates from a primordial shattering of the sephirot of God's Persona before creation of the stable spiritual worlds, mystically represented by the 8 Kings of Edom (the derivative of Gevurah) "who died" before any king reigned in Israel from Genesis 36.
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The Puranas have unmistakably taught the universal immanence of God. The sants have told us that the world is filled by God. Tuka indeed is playing in the world uncontaminated by it like the Sun which stands absolutely transcendent".RD Ranade (1994), Tukaram, State University of New York Press, , pages 192-197 Scholars note the often discussed controversy, particularly among Marathi people, whether Tukaram subscribed to the monistic Vedanta philosophy of Adi Shankara.R G Bhandarkar (2014), Vaisnavism, Saivism and Minor Religious Systems, Routledge, , pages 98-99Charles Eliot (1998), Hinduism and Buddhism: An Historical Sketch, Volume 2, Routledge, , page 258, Quote: "Maratha critics have discussed whether Tukaram followed the monistic philosophy of Sankara or more, and it must be confessed that his utterances are contradictory.
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Simone de Beauvoir was a renowned existentialist and one of the principal founders of second-wave feminism. De Beauvoir examined women’s subordinate role as the ‘Other’, patriarchally forced into immanence in her book, The Second Sex, which some claim to be the culmination of her existential ethics. The book includes the famous line, “One is not born but becomes a woman,” introducing what has come to be called the sex-gender distinction. De Beauvoir's The Second Sex provided the vocabulary for analyzing the social constructions of femininity and the structure for critiquing those constructions, which was used as a liberating tool by attending to the ways in which patriarchal structures used sexual difference to deprive women of the intrinsic freedom of their “can do” bodies.
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These contributions, which, to set the level of detail within them into perspective, amounted to approximately 700 pages on the cerebellum alone, appeared between 1899 and 1934 and were collected in two tomes published in 1903 and 1934, respectively, by the Gustav Fischer Verlag in Jena. Among his other anatomical contributions was the coining of the term nucleus accumbens, which he described in the brain of the common ringtail possum as part of his survey of the neuroanatomy of the marsupials and monotremes. In 1898 he published Psychophysiologische Erkenntnistheorie (Psychophysiological Theory of Knowledge), with psychology being the basis of his philosophic belief system. He was a practitioner of associative psychology, and from a philosophic standpoint advocated monistic positivism, or what he called the "principle of immanence".
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The ideal adherent was intended to develop equanimity, or Hishtavut in Hasidic parlance, toward all matters worldly, not ignoring them, but understanding their superficiality. Hasidic masters exhorted their followers to "negate themselves", paying as little heed as they could for worldly concerns, and thus, to clear the way for this transformation. The struggle and doubt of being torn between the belief in God's immanence and the very real sensual experience of the indifferent world is a key theme in the movement's literature. Many tracts have been devoted to the subject, acknowledging that the "callous and rude" flesh hinders one from holding fast to the ideal, and these shortcomings are extremely hard to overcome even in the purely intellectual level, a fortiori in actual life.
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The three aspects of Unger's ideal of the self—natural harmony (reconciliation with nature), sympathy (reconciliation with fellow man), and concrete universality (reconciliation with oneself)—would move us past the mode of division in which liberal doctrine traps us, if they can be actualized. These three aspects of the ideal describe a hypothetical ideal circumstance for human beings, according to Unger. Unger contends that this theory of self solves two central problems with which Knowledge and Politics is concerned: first, it offers an outline of an alternative to liberalism (and its metaphysical emphasis on transcendence) and also to the antitheses of liberalism, the various systems emphasizing immanence (principally, the welfare-corporate state and socialism). Second, it offers a new way of understanding the situation of modern society.
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Heller points out that Nietzsche's and Rilke's opposition to valid distinctions — in particular Nietzsche's relativisation of Good and Evil — was an over-reaction. It took against what both writers diagnosed as the 'barbarism of concepts' of a 'crudely interpreted world' (the expression is Nietzsche's), whereby the dual aspects of immanence and transcendence — closer to each other than human thought has been prepared to allow over the centuries — open the floodgates to a series of specious distinctions. Pre-eminent among the latter is the false distinction between thought and feeling. But, in their zeal to uncover the fraud of such bifurcations, the two thinkers carry their denunciation too far: Nietzsche, in particular, overstates his case when he links Good with Evil.
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The ideal adherent was intended to develop equanimity, or Hishtavut in Hasidic parlance, toward all matters worldly, not ignoring them, but understanding their superficiality. Hasidic masters exhorted their followers to "negate themselves", paying as little heed as they could for worldly concerns, and thus, to clear the way for this transformation. The struggle and doubt of being torn between the belief in God's immanence and the very real sensual experience of the indifferent world is a key theme in the movement's literature. Many tracts have been devoted to the subject, acknowledging that the "callous and rude" flesh hinders one from holding fast to the ideal, and these shortcomings are extremely hard to overcome even in the purely intellectual level, a fortiori in actual life.
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194This Day in Jewish History 1772: The Maggid, Untrained Successor to Baal Shem Tov, Dies, Haaretz Dov Ber is reported to have learned from the Baal Shem Tov to value everyday things and events, and to emphasize the proper attitude with which to study Torah. The mystical philosophy of the Baal Shem Tov rejected the emphasis on mortification of the body in Musar and Kabbalistic traditions, seeing the greater spiritual advantage in transforming the material into a vehicle for holiness, rather than breaking it. This could be achieved by the perception of the omnipresent Divine immanence in all things, from understanding the inner mystical Torah teachings of Hasidic thought. Under the guidance of the Baal Shem Tov, Dov Ber abandoned his ascetic lifestyle, and recovered his health, though his left foot remained lame.
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The person being hailed recognizes himself or herself as the subject of the hail, and knows to respond.Althusser, L. (1970), "Ideology and Ideological State Apparatuses", 163 Althusser calls this recognition a "mis-recognition" (méconnaissance),Althusser, L. (1970), "Ideology and Ideological State Apparatuses", 161 because it works retroactively: a material individual is always already an ideological subject, even before he or she is born.Althusser, L. (1970), "Ideology and Ideological State Apparatuses", 164 The "transformation" of an individual into a subject has always already happened; Althusser here acknowledges a debt to Spinoza's theory of immanence. To highlight this, Althusser offers the example of Christian religious ideology, embodied in the Voice of God, instructing a person on what his place in the world is and what he must do to be reconciled with Christ.
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He also addressed the important topic of a reconstruction of the ministry: "Can the Ministry be Re-Constructed?" in Transcendence and Immanence, Reconstruction in the Light of Process Thinking, Festschrift in Honour of Joseph Papin, ed. Joseph Armenti, Volume I, The Abbey Press, 1972, pp. 83–98. (Some issue arose concerning the editing of Tavard's article, but a comparison of the manuscript submitted and the printed text shows that they were identical). Again, in looking to further the unity of Christians and a "'wider ecumenism' embracing all great religions", Fr. Tavard authored an article which sought a "positive response" to this widing of the ecumenical ideal: "Two Sources for Christology," in The Papin Gedenkschrift: Dimensions in the Human Religious Quest, Essays in Memory of Joseph Papin, Volume I: Theological Dimensions, ed.
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While still pursuing his graduate studies, Shri Das witnessed a few extremely shocking incidents, which played a catalysing role in his decision to foray into the field of socio religious reform. One such particularly shocking incident was perpetrated in 1947 during Phalgutshav or Holi celebrations. It was in Batadrawa, the holy seat of Srimanta Sankardeva’s immanence where people of all strata and belonging to all tribes, castes and creeds did not really enjoy the rights of entry. In the huge gathering for the Phalgotshav, three persons belonging to the Scheduled Caste Kaivartta community (originally an aboriginal tribe which was slowly converted into a caste like various other Indigenous Assamese communities by Sanskritisation) from the villages of Raidongia and Kobaikata of Nagaon district went up to pray in front of the guru asana.
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When we put them together, Unger claims, they form a vision foreign to liberal doctrine that is capable of replacing it. Unger sees his doctrine of the self as promising because it answers two major questions about human life, one historical and the other metaphysical. First, it answers a historical question: it allows us to clarify the antagonistic trends we have found within the welfare-corporate and socialist state, and explains the historical alternation between immanence and transcendence in social consciousness. Second, it helps answers the question of what men are and what men ought to be, by drawing upon the ideas contained in our everyday judgments, our moral intuitions, and our present ways of speaking about human life, all of which offer a more complete picture of humanity than that allowed by liberal premises.
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These underlying values are reflected in the prevailing themes of Renaissance literature, particularly intangible beauty and harmonious idealization. Presupposing the belief that the world resumes under a cyclic progression of infinite transformation, as propounded in the Metamorphoses of Ovid, the situation that originally gives rise to feelings such as love is likewise just as ephemeral or predisposed to change. Within the narrative, tension develops between this intractable and predetermined outlook characterizing Neo-Platonic thought and that of free will, personal accountability and the uniqueness of individual experiences. The very self- contained and immutable reality of things propounded during the height of the Renaissance, in which entities remained suspended in their particular web of semblances and associations, is portrayed as a specious and unavailing contraption or constraining dogma that thoroughly undermines Immanence and the Present by denigrating the very sensibility of phenomena.
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On this notion of separation, forms can be both separate and immanent and, in Fine's view, Plato thinks they are both, unlike many scholars who think separation and immanence are incompatible. Fine's views on separation have often been discussed.D. Morison, 'Separation in Aristotle's Metaphysics', Oxford Studies in Ancient Philosophy (1985), 125-157; and his 'Separation: A Reply to Fine', Oxford Studies in Ancient Philosophy (1985), 167-173. #Her defense of the view that Plato accepts a coherentist account of justification, a view she takes Plato to defend in (among other works) the Republic and Theaetetus. Her work on this topic has often been discussed, ranging from A. Nehamas, "Episteme and Logos in Plato’s Later Thought", Archiv für Geschichte der Philosophie 66 (1984), 11-36 to C.C.W. Taylor, "Plato’s Epistemology" and M. Lee, Theaetetus, both in the Oxford Handbook of Plato.
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He identifies in it "a sense sublime/ Of something far more deeply interfused,/ Whose dwelling is the light of setting suns" (lines 95–97) and the immanence of "A motion and a spirit, that impels/ All thinking things, all objects of all thought,/ And rolls through all things" (lines 100–103). With this insight he finds in nature "The anchor of my purest thoughts, the nurse,/ The guide, the guardian of my heart, and soul/ Of all my moral being" (lines 108–111). :Lines 111–159 The third movement of the poem is addressed to his sister Dorothy, "my dearest Friend,/ My dear, dear Friend," as a sharer in this vision and in the conviction that "all which we behold is full of blessings". It is this that will continue to create a lasting bond between them.
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According to Latter Day Saint theology, all of material creation is filled with immanence, known as the light of Christ. It is also responsible for the intuitive conscience born into man. The Light of Christ is the source of intellectual and spiritual enlightenment, and is the means by which God is in and through all things.Doctrine and Covenants Section 88:6-13. churchofjesuschrist.org LDS scriptures identify the divine Light with the mind of God, the source of all truth and conveyor of the characteristics of the divine nature through God’s goodness. The experienced brilliance of God reflects the “fullness” of this spirit within God’s being.Parley P. Pratt, Key to the Science of Theology (Salt Lake City: George Q. Cannon & Sons, 1891) particularly chap. V. Google Books Search Similarly, mankind can incorporate this spiritual light or divine mind and thus become one with God.
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Hasidism related esoteric transcendent Kabbalah to internal perception in the soul, making devotion and Divine immanence of this material world its central values. Different paths explored different aspects of Yesh-Ayin, from contemplative paradox in Habad, existential faith in Breslav, and public embodiment in Mainstream "Practical" Hasidic charismatic doctrine of Tzadik leadership Hasidic master Dov Ber of Mezeritch says: This reflects the orientation of Hasidism to internalise Kabbalistic descriptions to their psychological correspondence in man, making Deveikut (cleaving to God) central to Judaism. The populist aspect of Hasidism revived common folk through the nearness of God, especially reflected in Hasidic storytelling and the public activity of the Baal Shem Tov, Hasidism's founder. Dov Ber, uncompromising esoteric mystic and organiser of the movement's future leaders, developed the elite aspect of Hasidic meditation reflected in Bittul (annihilation of ego) in the Divine Ayin Nothingness.
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On April 1, 2005, Joseph Cardinal Ratzinger (who became Pope Benedict XVI just over two weeks later) referred to the Christian religion as the religion of the Logos: Catholics can use Logos to refer to the moral law written in human hearts. This comes from Jeremiah 31:33 (prophecy of new covenant): "I will write my law on their hearts." St. Justin wrote that those who have not accepted Christ but follow the moral law of their hearts (Logos) follow God, because it is God who has written the moral law in each person's heart. Though man may not explicitly recognize God, he has the spirit of Christ if he follows Jesus' moral laws, written in his heart. Michael Heller has argued “that Christ is the logos implies that God’s immanence in the world is his rationality.
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Hasidic prayer often emphasizes emotional dveikut (cleaving to God), especially through attachment to the Tzaddik The Baal Shem Tov, founder of Hasidic Judaism, took the Talmudic phrase that "God desires the heart" and made it central to his love of the sincerity of the common folk. Advocating joy in the omnipresent divine immanence, he encouraged emotional devekut (fervour), especially through attachment to the Hasidic figure of the Tzaddik. He also encouraged his close disciples to find devekut through seclusion (hisbodedus) from others and by meditating on select kabbalistic unifications (yichudim) of Yitzchak Luria. As Hasidism developed and became a popular revival movement, use of esoteric Kabbalistic Kavanot intentions on Divine names was seen as an impediment to direct emotional Devekut cleaving to God, and was dropped in favour of new meditative and contemplative practices of Divine consciousness.
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While not all Wiccans subscribe to this monistic idea of an impersonal, ultimate divinity, many do; and there are various philosophical constructions of how this ultimate divinity relates to the physical world of Nature. Unlike religions that place a divine creator outside of Nature, Wicca is generally pantheistic, seeing Nature as divine in itself. (The traditional Charge of the Goddess—the most widely shared piece of liturgy within the religion—refers to the Goddess as "the Soul of Nature" from whom all things come, and to which all things return. This theme is also expressed in the symbology of the magic cauldron as the womb of the Goddess, from which all creation emerges, and in which it is all dissolved before reemerging again.) Wicca emphasises the immanence of divinity within Nature, seeing the natural world as comprised both of spiritual substance as well as matter and physical energy.
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The symbol of the rose in "To the Rose upon the Rood of Time" is firstly one that is constant, binding past and present through its spiritual and romantic referents. Stephen Coote notes that the rose on the rood was a symbol worn around the neck of those belonging to the Hermetic Order of the Golden Dawn: the "female" rose is impaled upon the "male" cross. The union of these two elements was intended to help the wearer transcend beyond the physical and into the spiritual: "the rose could also be seen as intellectual, spiritual and eternal beauty impaled upon the world and suffering with mankind as transcendence becomes immanence." As a symbol of constancy, the rose is also the symbol of Yeats's undying love for Maud Gonne, as well as the symbol for Ireland herself as a homeland, suffering and dying on the cross, beautiful, tragic, hoping for resurrection.
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Balducci bases his thought on such yearning towards the universal. Many of its symbolizations are about the dialectic between particular and universal dimensions of the human. He borrows from Ernst Bloch the dialectic between the "cultured human" (homo editus) and the "hidden human" (homo absconditus), a dialectic between the being and the being able to of the human, an aspiration that is a transcendence without transcending, a «transcendence in the immanence» The Balducci crossing appears to be a sort of anthropologic teleology which represents an evolutionary trend that the human being can support or disclaim in its path. The reason, as said by Balducci, finds a brand-new categorical imperative: > «Act only according to that maxim by which you can at the same time will > that the human species would find the reasons and the guarantees of its > survival» (in La terra del tramonto).
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Consequently, with the last point, myth criticism is seen to apply to all forms of cultural expression, though not abandoning the analysis of the symbolic imaginary. This new myth criticism looks at mythical representations in such diverse fields as literature, film and television, drama, sculpture, painting, videogames, music, dance, journalism, the Internet and all other media of artistic and cultural expression: Cultural myth criticism has proved to be particularly useful in the analysis of contemporary myths, the study of which necessarily differs considerably from previous work. Losada posits three distinct main factors or "logics" that must be taken into account in order to properly analyze myth in contemporary culture: the logic of globalization, the logic of immanence, and the logic of consumerism. These three factors modify myth's traditional character, and must be carefully considered in order to understand both the current mythical epiphany and contemporary culture.
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In the Chain of Four Worlds, the first realm, the World of Atzilus, is not yet considered a Creation, but rather an emanation of supernal Divinity. It is characterised by the higher Nullification of Essence. The three lower realms of Beriah, Yetzirah and Asiyah are considered created realms as they only possess different levels of the lower Nullification of Ego. This explanation of the spiritual meanings of the different Hebrew names of God of the Tetragrammaton and Elokim, gives the Kabbalistic reason why the lower name "Elokim" (Divine immanence) is universally used in the Creation account in the beginning of Genesis, with the multiple phrases on each day: > "And God (Elokim) said, 'Let there be..'" In Kabbalah, going back to the Scriptural commentary of Nachmanides, the 7 Days of Creation are understood to symbolically refer to the 7 Emotional revelations of the Sefirot, each one called a "day".
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According to the Baal Shem Tov, Divine immanence implies a direct equivalence between God and all other levels of reality, as expressed by the Hasidic aphorism: 'All is God and God is all'. The proper understanding of this idea, especially as it differs from that of pantheism, represents the supreme insight to be attained prior to the Messianic age. The presumption of a stratified reality, be it one which is statically hierarchic (as described by Moshe Cordovero) or dynamically interactive (as described by Isaac Luria), is one intuited by finite minds unable to grasp the true nature of existence. Although both the systems of Cordovero and Luria play an important role in advancing our awareness of the Divine element within Creation, they are only stepping stones on the path to a fully liberated consciousness capable of seeing God within all reality and thus attesting to His absolute exclusivity of Being.
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Miller argued that the Hinduism could not be excluded from the plans of God, and believed that Christianity and Hinduism could work in concentric circles to fulfill the master plans of God. Miller, who is considered as the pioneer of Fulfillment theology, in his Scottish Missions in India published in 1868 noted that: Miller asserted that the institutional and historic Christianity is not superior to Hinduism; instead, it is Christ who is the fulfiller of Hinduism. According to him, though, Christ and His teachings were ultimately central, he felt that enriching truths can be found in Hinduism which would contribute to the common good of humanity and to the Church of Christ. He affirmed that Christianity has no monopoly on truth as Hinduism's emphasis on the immanence of God and on social solidarity has much to teach humanity;other religions could make contributions to the completeness of Christianity, while Christ can fulfill the aspirations of the followers of other religions.
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Laura Randall (2006) Page 433 Since the Spanish Conquest (1519–21), the Roman Catholic Church has held prominent social and political positions concerning the moral education of Mexicans; the ways that virtues and morals are to be socially implemented; and thus contributed to the Mexican cultural identity. Such cultural immanence was confirmed in the nation's first political constitution, which formally protected Catholicism; thus, Article 3 of the 1824 Constitution of Mexico established that: For most of Mexico's 300 years as the Imperial Spanish colony of the Viceroyalty of New Spain (1519–1821), the Roman Catholic Church was an active political actor in colonial politics. In the early period of the Mexican nation, the vast wealth and great political influence of the Church spurred a powerful anti-clerical movement, which found political expression in the Liberal party. Yet, during the middle of the 19th century, there were reforms limiting the political power of the Mexican Catholic Church.
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The reverence of the Amesha Spenta and the Yazatas has been frequently attacked by non- Zoroastrian sources for its polytheist nature, not only in modern times but also the Sassanid era. While the "worship of the elements" was a repeated accusation during the 4th and 5th centuries, Christian missionaries (such as John Wilson) in 19th-century India specifically targeted the immanence of the Amesha Spenta as indicative of (in their view) a Zoroastrian polytheistic tradition worthy of attack. pp. 182ff. A frequent target for criticism was the Zoroastrian credo in which the adherent declares, "I profess to be a worshiper of Mazda, follower of the teachings of Zoroaster,... one who praises and reveres the Amesha Spenta" (the Fravaraneh, Yasna 12.1). Some modern Zoroastrian theologians, especially those identifying with the Reformist school of thought, believe that ethereal spirit and physical manifestation are not separable in any sense and that a reverence of any of Ahura Mazda's creations is ultimately a worship of the Creator.
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The beginning of the essential declaration of belief for Christians, the Nicene Creed (somewhat equivalent to Maimonides' 13 principles of Faith), starts with the Shema influenced declaration that "We Believe in One God..." Like Judaism, Christianity asserts the absolute monotheism of God. Unlike the Zohar, Christianity interprets the coming of the Messiah as the arrival of the true immanence of God. Like the Zohar the Messiah is believed to be the bringer of Divine Light: "The Light (the Messiah) shineth in the Darkness and the Darkness has never put it out", yet the Light, although being God, is separable within God since no one has seen God in flesh: "for no man has seen God..." (John 1). It is through the belief that Jesus Christ is the Messiah, since God had vindicated him by raising him from the dead, that Christians believe that Jesus is paradoxically and substantially God, despite God's simple undivided unity.
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The Besht stressed the immanence of God and his presence in the material world, and that therefore, physical acts, such as eating, have an actual influence on the spiritual sphere and may serve to hasten the achievement of communion with the divine (devekut). He was known to pray ecstatically and with great intention, again in order to provide channels for the divine light to flow into the earthly realm. The Besht stressed the importance of joy and contentment in the worship of God, rather than the abstinence and self-mortification deemed essential to becoming a pious mystic, and of fervent and vigorous prayer as a means of spiritual elation instead of severe aestheticism, but many of his immediate disciples reverted in part to the older doctrines, especially in disavowing sexual pleasure even in marital relations.David Biale, The Lust for Asceticism in the Ha-sidic Movement, in: Jonathan Magonet, Jewish Explorations of Sexuality.
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" Though she considered Brown's "commitment to Protestantism as the herald of a culture which has transcended sublimation ... historically dubious", she wrote that by placing his ideas in the framework of Christian eschatology Brown raised issues of great importance and opened the possibility of a "psychoanalytic theory of history which does not simply reduce cultural history to the psychology of individuals", working out an original point of view that was simultaneously historical and psychological, and forcing a reconsideration of the meaning of eschatology. She concluded that, "The highest praise one can give to Brown's book is that, apart from its all- important attempt to penetrate and further the insights of Freud, it is the first major attempt to forumulate an eschatology of immanence in the seventy years since Nietzsche." Baritz described Life Against Death as a good example of "metahistory". Friedenberg wrote that Michel Foucault's Madness and Civilization (1961) shared a "kinship in mood if not in tone or method" to Life Against Death and its "strident paean to the primal id.
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Classical theists (such as ancient Greco-Medieval philosophers, Roman Catholics, Eastern Orthodox Christians, many Jews and Muslims, and some Protestants) speak of God as a divinely simple 'nothing' that is completely transcendent (totally independent of all else), and having attributes such as immutability, impassibility, and timelessness.1998, God, concepts of, Edward Craig, Routledge Encyclopedia of Philosophy, Taylor & Francis, Theologians of theistic personalism (the view held by Rene Descartes, Isaac Newton, Alvin Plantinga, Richard Swinburne, William Lane Craig, and most modern evangelicals) argue that God is most generally the ground of all being, immanent in and transcendent over the whole world of reality, with immanence and transcendence being the contrapletes of personality.www.ditext.com Carl Jung equated religious ideas of God with transcendental metaphors of higher consciousness, in which God can be just as easily be imagined "as an eternally flowing current of vital energy that endlessly changes shape ... as an eternally unmoved, unchangeable essence." Many philosophers developed arguments for the existence of God, while attempting to comprehend the precise implications of God's attributes.
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Years later Sister Catherine returns to speak again to her Confessor, but this time the roles are reversed. Sister Catherine has experienced God and, after falling seemingly dead for three days (in imitation of Christ), reawakens to claim that she has achieved a unity with God which is eternal and which will last throughout this life and beyond. Sister Catherine is presented as having gone further down the road of spiritual development to her Confessor and he finds himself praising her for her Holiness rather than the other way round. Sister Catherine speaks of her unity with God in the following terms: The rest of the treatise consists of a continued dialogue with the Confessor - often held at a fever-pitch of excitement and emotion - in which both Sister Catherine and the Confessor exchange ideas about God's immanence, the possibility of humanity's union with Him in this life, the role of Mary Magdalene's relationship with Christ as his Lover and chief Apostle and the need to recognise the deceptions of the reality and unreality of Union with God i.e.
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Eduard Geismar was an early lecturer on the works of Soren Kierkegaard. He gave lectures at Princeton Theological Seminary in March 1936 and states this about Johannes Climacus: Emil Brunner mentioned Kierkegaard 51 times in his 1937 book Man in Revolt and wrote a semi-serious parody of Kierkegaard's idea of truth as subjectivity by making truth objectivity in 1947. Herbert Read summed up Kierkegaard's book this way in his 1947 book, The Coat of Many Colors: > The Unscientific Postscript is but one more voluminous commentary on the > main theme of all Kierkegaard’s work, the dilemma which he represented by > the phrase “either-or”: either aesthetic immediacy, which includes not only > the eudaemonistic search for pleasure, but also despair (the “sickness unto > death”) and religious or metaphysical self-explanation; or the ethical along > with the religion of immanence and immediacy and (as its culmination) > Christianity apprehended as a paradox. In the Postscript Kierkegaard is > chiefly concerned to define the nature of the religious alternative: to make > it clear to his readers that it is not a choice between the aesthetic life > and any sort of religion, but between true religion and every other possible > alternative.
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Like the first volume of Deleuze and Guattari's Capitalism and Schizophrenia, Anti-Oedipus (1972), A Thousand Plateaus is politically and terminologically provocative and is intended as a work of schizoanalysis, but focuses more on what could be considered systematic, environmental and spatial philosophy, often dealing with the natural world, popular culture, measurements and mathematics. A "plateau", borrowed from ideas in Gregory Bateson's research on Balinese culture, is "a continuous, self-vibrating region of intensities"; the chapters in the book are described as plateaus, while their respective dates also signify a level of intensity, where "each plateau can be read starting anywhere and can be related to any other plateau." Deleuze and Guattari describe the book itself as a rhizome due to how it was written and produced. A Thousand Plateaus has been described as dealing with their ideas of the rhizome, as well as the body without organs, the plane of immanence, abstract machines, becoming, lines of flight, assemblages, smooth and striated space, state apparatuses, faciality, performativity in language, binary branching structures in language, deterritorialization and reterritorialization, arborescence, pragmatics, strata, stratification and destratification, the war machine, the signified, signifier and sign, and coding/recoding.
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