The standard is, even the most inflammatory speech is protected by the First Amendment unless it produces immanently unlawful action, right, or direct incitement or is likely to produce imminent harm and -- I mean these -- these are not the standards.
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Recall that Leibniz often remarks that God is the only operative transeunt cause and that creatures, precluded from causal interaction amongst themselves, act immanently.
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Among the sephirot this is symbolised by the unification of the revealed male principle Tiferet ("The Holy One Blessed be He") and the female Malkuth (which descends immanently into creation as the exiled Shekhina divine Presence).
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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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The Worlds are formed by the Ohr Mimalei Kol Olmin, the Divine creative light that "Fills all Worlds" immanently, according to their particular spiritual capacity to receive. The 10 sephirot attributes and 12 basic partzufim personas shine in each world (though not yet manifestly in Adam Kadmon), as well as more specific Divine manifestations. In Lurianic Kabbalah, the partzufim dynamically interact with each other, and sublime levels are enclothed within lower existences, as their concealed soul. Nonetheless, in each World, particular sephirot and partzufim predominate.
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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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Hasidism therefore rejected Jewish asceticism, seeking to utilise and mystically transform the physical into spirituality, through dveikus cleaving to God. Hasidic thought likewise describes another, higher type of miracle that is immanently invested within the physical laws of this World, without breaking them. Only a higher source rooted in the Divine essence, beyond infinite-finite duality, could unite the infinite encompassing light of Sovev within the limited invested light of Mimalei. These terms are equivalent to the parallel notions of Makif ("Outer") and Pnimi ("Inner"), taught in Hasidic philosophy.
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Another point of discussion is whether the Goddess is immanent, or transcendent, or both, or something else. Starhawk speaks of the Goddess as immanent (infusing all of nature) but sometimes also simultaneously transcendent (existing independently of the material world). Many Goddess authors agree and also describe Goddess as, at one and the same time, immanently pantheistic and panentheistic. The former means that Goddess flows into and through each individual aspect of nature—each tree, blade of grass, human, animal, planet; the latter means that all exist within the Goddess.
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However, Berkeley disagreed with the occasionalists by continuing to endow the created minds themselves with efficient power. Gottfried Wilhelm Leibniz agreed with the occasionalists that there could be no efficient causation between distinct created substances, but he did not think it followed that there was no efficient power in the created world at all. On the contrary, every simple substance had the power to produce changes in itself. The illusion of transeunt efficient causation, for Leibniz, arose out of the pre-established harmony between the alterations produced immanently within different substances.
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For a long time, several authors especially from German-speaking countries have been locating a macroeconomic growth imperative in the monetary system, especially due to the combination of credit money and compound interest. This is considered to lead inevitably and system-immanently to an exponential growth of debt and interest-bearing desposits. Some proponents of post-growth would derive a general criticism of positive interest rates from that and support ideas such as demurrage on currency, a concept from Freiwirtschaft, or full-reserve banking. A second line of argument goes back to , his doctoral student Guido Beltrani, and his son .
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Ion Petrovici wrote on logic and metaphysics. In logic he contributed to the logical theory of notions, mainly regarding the relations between the intension and the extension of a term; he contradicted the law of their inverse dependence. In metaphysics perhaps the most well known of his contributions is the lecture "The Idea of Nothingness" (1933), in which the nothingness was determined as a "transcendent substance", preceding existence and transcending it, but manifesting itself immanently in the existent things. Mircea Florian, who studied in Germany with the Neokantian Rehmke, elaborated between the wars a philosophy of the "pure datum", trying to overcome the epistemology based on the subject-object dichotomy.
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Kabbalah's Panentheism expressed by Moses Cordovero and Hasidic thought, agrees that G-d's essence transcends all expression, but holds in contrast that existence is a manifestation of God's Being, descending immanently through spiritual and physical condensations of the divine light. By incorporating the pluralist many within God, God's Oneness is deepened to exclude the true existence of anything but God. In Hasidic Panentheism, the world is acosmic from the Divine view, yet real from its own perspective. Around the 1230s, Rabbi Meir ben Simon of Narbonne wrote an epistle (included in his Milḥemet Mitzvah) against his contemporaries, the early Kabbalists, characterizing them as blasphemers who even approach heresy.
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Douglas Duckworth notes that Vajrayana sees Buddhahood not as something outside or an event in the future, but as immanently present.Duckworth, Douglas; Tibetan Mahāyāna and Vajrayāna in "A companion to Buddhist philosophy", page 100. Indian Tantric Buddhist philosophers such as Buddhaguhya, Vimalamitra, Ratnākaraśānti and Abhayakaragupta continued the tradition of Buddhist philosophy and adapted it to their commentaries on the major Tantras. Abhayakaragupta’s Vajravali is a key source in the theory and practice of tantric rituals. After monks such as Vajrabodhi and Śubhakarasiṃha brought Tantra to Tang China (716 to 720), tantric philosophy continued to be developed in Chinese and Japanese by thinkers such as Yi Xing and Kūkai.
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Metaphorical scheme of emanated spiritual worlds within the Ein Sof The nature of the divine prompted kabbalists to envision two aspects to God: (a) God in essence, absolutely transcendent, unknowable, limitless divine simplicity beyond revelation, and (b) God in manifestation, the revealed persona of God through which he creates and sustains and relates to mankind. Kabbalists speak of the first as Ein/Ayn Sof (אין סוף "the infinite/endless", literally "there is no end"). Of the impersonal Ein Sof nothing can be grasped. However, the second aspect of divine emanations, are accessible to human perception, dynamically interacting throughout spiritual and physical existence, reveal the divine immanently, and are bound up in the life of man.
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In most regulator designs the diver will have to overcome a larger cracking pressure to open the demand valve, and flow rate will be reduced. These effects increase as the interstage pressure decreases. This can provide the diver with a warning that gas supply from that cylinder will immanently cease. However, in at least one regulator design, once the interstage pressure has been sufficiently reduced, the inflatable second stage servo-valve will deflate and effectively lock open the demand valve, allowing the residual gas to escape until the cylinder pressure has dropped to approximately equal the ambient pressure, at which point flow will stop until the ambient pressure is reduced by ascending to shallower depth.
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For example, not only is the categories of exchange value historically specific to the capitalist period, but also value's basis, the capitalist form of wage labour, must also be historically specific, and does not apply conceptually to other periods. The methodological sections of the Grundrisse clarify therefore not only Marx's presentation, but other sections make explicit that the categories of capital such as value and exchange-labour, are historically specific to the capitalist social formation. The so-called labour theory of value is not a theory of the material wealth created by labor but is in a parallel manner also seen when looked at transhistorically as "human metabolism with nature." Precisely because it is not structured immanently, the 'Grundrisse' provides a key to read Capital.
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Hegel wrote that > ...profounder insight into the antinomial, or more truly into the > dialectical nature of reason demonstrates any Concept [Begriff] whatsoever > to be a unity of opposed elements [Momente] to which, therefore, the form of > antinomial assertions could be given. Because every concept is a composite of contraries (value is black and white, temperature is hot and cold, etc.), all the pure concepts of the understanding are immanently contained within the most abstract concept; the entire tree of the concepts of the pure understanding unfolds from a single concept the way a tree grows from a seed. For this reason, Hegel's Logic begins with the summum genus, "Being, pure Being," ("and God has the absolutely undisputed right that the beginning be made with him") from which are derived more concrete concepts such as becoming, determinate being, something, and infinity. The precise nature of the procedural self-concretization that drives Hegel's Logic is still the subject of controversy.
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Many eco-socialists have noted that the potential for building such projects is easier for media workers than for those in heavy industry because of the decline in trade unionism and the globalized division of labor which divides workers. Kovel posits that class struggle is "internationalized in the face of globalization", as evidenced by a wave of strikes across the Global South in the first half of the year 2000; indeed, he says that "labor's most cherished values are already immanently ecocentric". Kovel therefore thinks that these universalizing tendencies must lead to the formation of "a consciously 'Ecosocialist Party'" that is neither like a parliamentary or vanguardist party. Instead, Kovel advocates a form of political party "grounded in communities of resistance", where delegates from these communities form the core of the party's activists, and these delegates and the "open and transparent" assembly they form are subject to recall and regular rotation of members.
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In the Biblical account, God descended on Mount Sinai to speak to the Israelites "Anochi Hashem Elokecha" ("I am God your Lord").Exodus 20:2. In this verse the names of God are translated opposite to their usual form ("I am the Lord your God"), as in Kabbalah the Tetragrammaton describes Divine Infinitude ("God", the Ein Sof power of Creation through the Sephirah Keter-Supreme Will, combining the words "was","is" and "will be" in one name), while Elokim describes God's concealing limitation to allow His lifeforce to immanently form the finite Worlds (becoming "Lord", the master relating to this world through the last sephirah Malkuth-Kingship, numerically equivalent to "HaTevah"-"Nature") This is explained in Hasidic thought to describe Atzmus, the Divine essence (Anochi-"I"), uniting the separate Kabbalistic manifestation realms of spirituality (Hashem-The Tetragrammaton name of Infinite transcendent emanation) and physicality (Elokecha-The name of God relating to finite immanent lifeforce of Creation). Before the Torah was given, physical objects could not become sanctified.
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