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Journal articles on the topic 'Impermanence'

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Published: 4 June 2021
Last updated: 20 February 2023

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1

Underhill, L. "Impermanence." Interdisciplinary Studies in Literature and Environment 14, no. 2 (July 1, 2007): 235–42. http://dx.doi.org/10.1093/isle/14.2.235.

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2

Bradley-Springer, Lucy. "Impermanence." Journal of the Association of Nurses in AIDS Care 20, no. 4 (July 2009): 247–48. http://dx.doi.org/10.1016/j.jana.2009.05.001.

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3

Ali, Syed. "Permanent Impermanence." Contexts 9, no. 2 (May 2010): 26–31. http://dx.doi.org/10.1525/ctx.2010.9.2.26.

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4

Andrew J. Nathan. "Authoritarian Impermanence." Journal of Democracy 20, no. 3 (2009): 37–40. http://dx.doi.org/10.1353/jod.0.0097.

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5

Kahn, David. "Impermanence and Buddhism." Philosophers' Magazine, no. 80 (2018): 33–36. http://dx.doi.org/10.5840/tpm20188010.

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6

Kimura, Yukari. "Mundaneness and Impermanence." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 69, no. 2 (March 25, 2021): 913–08. http://dx.doi.org/10.4259/ibk.69.2_913.

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7

Miller, Erin T., and Samuel J. Tanner. "Moving into impermanence." Journal of Curriculum and Pedagogy 17, no. 2 (May 3, 2020): 99–102. http://dx.doi.org/10.1080/15505170.2020.1786656.

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8

Steinberg, Karl. "Impermanence and Loss." Caring for the Ages 20, no. 7 (October 2019): 14. http://dx.doi.org/10.1016/j.carage.2019.08.015.

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9

Greco, Francesca. "Reformulating Indifferentism." European Journal for Philosophy of Religion 14, no. 3 (October 16, 2022): 227–38. http://dx.doi.org/10.24204/ejpr.2022.3909.

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In his examination of the concepts of evil and impermanence, entitled “Evil and the Problem of Impermanence in Medieval Japanese Philosophy”, Yujin Nagasawa addresses four responses to the problem of impermanence, arguing that the only satisfactory response to the problem leads to an implication about supernaturalism. As Nagasawa puts it, “the problem of impermanence can be construed as a partial argument for supernaturalism and against naturalism”. In response to Nagasawa, I will take up the challenge of naturalism by trying to deconstruct the arguments against indifferentism in order to reformulate and thus strengthen Nagasawa’s response to the problem of impermanence. I will then turn to the radicalization of this thesis by drawing out implications through a comparison with Dōgen’s thought.
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10

Gokhale, Pradeep P. "Buddhist Approaches to Impermanence: Phenomenal and Naumenal." Religions 12, no. 12 (December 8, 2021): 1081. http://dx.doi.org/10.3390/rel12121081.

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The doctrine of impermanence can be called the most salient feature of the Buddha’s teaching. The early Buddhist doctrine of impermanence can be understood in four different but interrelated contexts: Buddha’s empiricism, the notion of conditioned/constituted objects, the idea of dependent arising, and the practical context of suffering and emancipation. While asserting the impermanence of all phenomena, the Buddha was silent on the questions of the so-called transcendent entities and truths. Moreover, though the Buddha described Nibbāṇa/Nirvāṇa as a ‘deathless state’ (‘amataṃ padam’), it does not imply eternality in a metaphysical sense. Whereas the early Buddhist approach to impermanence can be called ‘phenomenal’, the post-Buddhist approach was concerned with naumena (things in themselves). Hence, Sarvāstivāda (along with Pudgalavāda) is marked by absolutism in the form of the doctrines of substantial continuity, atomism, momentariness, and personalism. The paper also deals with the approaches to impermanence of Dharmakīrti and Nāgārjuna, which can be called naumenal rather than strictly phenomenal. For Dharmakīrti, non-eternality was in fact momentariness and it was not a matter of experience but derivable conceptually or analytically from the concept of real. Nāgārjuna stood not for impermanence, but emptiness (śūnyatā), the concept which transcended both impermanence and permanence, substantiality and non-substantiality.
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11

Kouvvenhoven, Bill. "The Impermanence of Memory." Afterimage 33, no. 1 (July 2005): 9–10. http://dx.doi.org/10.1525/aft.2005.33.1.9.

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12

Lee, Eun Young. "Impermanence, Time, and Eternity." Journal of Korean Association for Buddhist Studies 85 (March 31, 2018): 189–218. http://dx.doi.org/10.22255/jkabs.85.7.

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13

Bobay, Louis-Marie, Charles C. Traverse, and Howard Ochman. "Impermanence of bacterial clones." Proceedings of the National Academy of Sciences 112, no. 29 (July 21, 2015): 8893–900. http://dx.doi.org/10.1073/pnas.1501724112.

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Bacteria reproduce asexually and pass on a single genome copied from the parent, a reproductive mode that assures the clonal descent of progeny; however, a truly clonal bacterial species is extremely rare. The signal of clonality can be interrupted by gene uptake and exchange, initiating homologous recombination that results in the unique sequence of one clone being incorporated into another. Because recombination occurs sporadically and on local scales, these events are often difficult to recognize, even when considering large samples of completely sequenced genomes. Moreover, several processes can produce the appearance of clonality in populations that undergo frequent recombination. The rates and consequences of recombination have been studied inEscherichia colifor over 40 y, and, during this time, there have been several shifting views of its clonal status, population structure, and rates of gene exchange. We reexamine the studies and retrace the evolution of the methods that have assessed the extent of DNA flux, largely focusing on its impact on theE. coligenome.
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14

Marx, Kristine. "The Materiality of Impermanence." PAJ: A Journal of Performance and Art 30, no. 1 (January 2008): 64–70. http://dx.doi.org/10.1162/pajj.2008.30.1.64.

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15

Hajjari, Leila, and Zahra Soltani Sarvestani. "IMPERMANENCE / MUTABILITY: READING PERCY BYSSHE SHELLEY’S POETRY THROUGH BUDDHA." Littera Aperta. International Journal of Literary and Cultural Studies 5 (December 30, 2017): 19–37. http://dx.doi.org/10.21071/ltap.v5i5.13320.

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As an ongoing phenomenon, the impermanence of the world has been observed by many people, both in ancient and modern times, in the East and in the West. Two of these authors are Gautama Buddha (an ancient, eastern philosopher from the 6th-5th centuries B.C.) and Percy Bysshe Shelley (a modern Western poet: 1792-1822). The aim of this paper is to examine in the light of Buddhist philosophy what impermanence means or looks in a selection of Shelley’s poems, after considering that this philosophy was not alien to the Europeans of the 18th and 19th centuries. Buddhism, seeing impermanence (anicca) as the foundation of the world, both acquiesces to it and urges the individuals to sway with its ebb and flow. Shelley mainly falters in the incorporation of the phenomenon into his mindset and his poems. However, he often shows a casual acceptance of it; and even, in a few cases, he presents it with a positive assessment. Keywords: Buddhism, Shelley, impermanence, mutability, transience, anicca
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16

Wijesinghe, Sunny, and Mark B. Parshall. "Impermanence and Sense of Coherence." Journal of Transcultural Nursing 27, no. 2 (July 31, 2014): 157–65. http://dx.doi.org/10.1177/1043659614545402.

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17

Lucky, R. W. "The impermanence of knowledge [Reflections]." IEEE Spectrum 41, no. 3 (March 2004): 80. http://dx.doi.org/10.1109/mspec.2004.1270555.

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18

Barnhill, David L. "Impermanence, fate, and the journey." Religion 16, no. 4 (October 1986): 323–41. http://dx.doi.org/10.1016/0048-721x(86)90018-7.

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19

Nagasawa, Yujin. "Evil And The Problem Of Impermanence In Medieval Japanese Philosophy." European Journal for Philosophy of Religion 14, no. 3 (October 16, 2022): 195–226. http://dx.doi.org/10.24204/ejpr.2022.3908.

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Abstract. The problem of evil is widely considered a problem only for traditional Western monotheists who believe that there is an omnipotent and morally perfect God. I argue, however, that the problem of evil, more specifically a variant of the problem of evil which I call the ‘problem of impermanence’, arises even for those adhering to the philosophical and religious traditions of the East. I analyse and assess various responses to the problem of impermanence found in medieval Japanese literature. I argue that the only response that is potentially satisfactory requires supernaturalism. I conclude, therefore, that the problem of impermanence is a unique problem posing a greater challenge to naturalists than to supernaturalists.
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20

Wardrip-Fruin, Noah. "Hypermedia, Eternal Life, and the Impermanence Agent." Leonardo 32, no. 5 (October 1999): 353–58. http://dx.doi.org/10.1162/002409499553569.

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We look to media as memory, and a place to memorialize, when we have lost. Hypermedia pioneers such as Ted Nelson and Vannevar Bush envisioned the ultimate media within the ultimate archive—with each element in continual flux, and with constant new addition. Dynamism without loss. Instead we have the Web, where “Not Found” is a daily message. Projects such as the Internet Archive and Afterlife dream of fixing this uncomfortable impermanence. Marketeers promise that agents (indentured information servants that may be the humans of About.com or the software of “Ask Jeeves”) will make the Web comfortable through filtering—hiding the impermanence and overwhelming profluence that the Web's dynamism produces. The Impermanence Agent—a programmatic, esthetic, and critical project created by the author, Brion Moss, a.c. chapman, and Duane Whitehurst— operates differently. It begins as a storytelling agent, telling stories of impermanence, stories of preservation, memorial stories. It monitors each user's Web browsing, and starts customizing its storytelling by weaving in images and texts that the user has pulled from the Web. In time, the original stories are lost. New stories, collaboratively created, have taken their place.
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21

Fernández-Campos, Silvia, Pablo Roca, and Mary Bit Yaden. "The Impermanence Awareness and Acceptance Scale." Mindfulness 12, no. 6 (March 25, 2021): 1542–54. http://dx.doi.org/10.1007/s12671-021-01623-7.

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22

Chronister, Necia. "The Enduring Impermanence of Jenny Erpenbeck." World Literature Today 92, no. 4 (2018): 48–51. http://dx.doi.org/10.1353/wlt.2018.0077.

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23

Zhetibay, R. "AESTHETIC IMPERMANENCE HERO STORY “КӨНЕ ЖҰРТ”." BULLETIN Series of Philological Sciences 75, no. 1 (April 12, 2021): 223–29. http://dx.doi.org/10.51889/2021-1.1728-7804.38.

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This article analyzes in detail the story of Zhumeken Nazhimedenov “Көне жұрт”. The analysis of the story is carried out from the point of view of the author's concept, from the point of view of the artistic structure. In artistic details-inappropriate use. The path and shape type are determined. A psychoanalyst is created for the main character. We also analyzed the manifestations of psychoanalysis in the modern literary process. It is analyzed from a meaningful and formal point of view, and an overview of the artistic world is given. Weak points of plot connections are shown. On the basis of Sigmund Freud's philosophical platform "vision of color", a psychoanalyst of the hero is created. The significance of the article lies in the analysis of the artistic structure of Zhumeken's stories, which were not analyzed in the prose of past eras. Defining ways to create the main character, comparing the advantages and disadvantages of stories from that period. To reveal the essence of the aesthetics of helplessness through a thorough analysis of the state of the soul and mind, the hero's exit from the psychological category into a duel of consciousness with paradoxical events. In a social phenomenon, an action that carries consciousness is a demonstration that the brutal treatment of the hero, who was left in the captivity of powerlessness, led the main character to the aesthetics of helplessness.
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24

Necia Chronister. "The Enduring Impermanence of Jenny Erpenbeck." World Literature Today 92, no. 4 (2018): 48. http://dx.doi.org/10.7588/worllitetoda.92.4.0048.

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25

Wardrip-Fruin, Noah, Brion Moss, and a. c. chapman. "The Impermanence Agent: Project and Context." PAJ: A Journal of Performance and Art 24, no. 1 (January 2002): 52–83. http://dx.doi.org/10.1162/152028101753401802.

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26

Osterweis, Laura E. "The Impermanence of Art and Beauty." Athens Journal of Humanities and Arts 3, no. 1 (December 30, 2015): 27–40. http://dx.doi.org/10.30958/ajha.3.1.3.

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27

Parry, Samuel F., and Rhonda Skaggs. "Uncertainty, Impermanence Syndrome, and Public Land Ranching." Rangelands 36, no. 2 (April 2014): 20–24. http://dx.doi.org/10.2111/rangelands-d-13-00034.1.

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28

张, 舜英. "On the “Impermanence View” in Hanshan’s Poems." Chinese Traditional Culture 10, no. 01 (2022): 15–20. http://dx.doi.org/10.12677/cnc.2022.101004.

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29

Howes, Hadley. "Even Now the Sun: Monuments to Impermanence." Public 32, no. 64 (December 1, 2021): 146–57. http://dx.doi.org/10.1386/public_00079_1.

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In the summer of 2021, the sun melted the King Edward VII Equestrian Monument in Queen’s Park into a heap of bronze, releasing the occupants of the city of Toronto from the sculpture’s (both symbolic and material) colonial power. The sun finally did its work in the wake of artistic engagements that, in previous years, had defied the monument’s authority and challenged its permanence. These aesthetic actions both reveal the value of the equestrian monument to the neocolonial state (as a method of maintaining structures of hierarchy, exclusion and dominance), and offer the city’s occupants opportunities to practice how we can live together otherwise.
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30

Sikder, A. "Attracting theorems for cyclic sets and impermanence." Mathematical Biosciences 152, no. 1 (August 1998): 1–11. http://dx.doi.org/10.1016/s0025-5564(98)10019-6.

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31

Tian, Vane Ing, Alan K. M. Au, and Alan C. B. Tse. "Impermanence Mindset and Market-Focused Dynamic Capability." Journal of International Consumer Marketing 33, no. 1 (October 28, 2020): 84–97. http://dx.doi.org/10.1080/08961530.2020.1820418.

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32

Wu, Corinna. "Disappearing ink: Tattoo technology for modern impermanence." Science News 172, no. 15 (September 30, 2009): 232–34. http://dx.doi.org/10.1002/scin.2007.5591721509.

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33

Monaghan, Úna. "The Chinwag: Memory, Digital Technology and Traditional Music." Leonardo Music Journal 27 (December 2017): 60–61. http://dx.doi.org/10.1162/lmj_a_01019.

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34

Heine, Steven, and Joan Stambaugh. "Impermanence is Buddha-Nature: Dogen's Understanding of Temporality." Journal of Japanese Studies 17, no. 2 (1991): 366. http://dx.doi.org/10.2307/132749.

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35

Latiano, Jonathan. "Deep time and the unsettling bite of impermanence." Cardiovascular Diagnosis and Therapy 10, no. 4 (August 2020): 1163–66. http://dx.doi.org/10.21037/cdt.2020.01.05.

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36

Saito Mira de Carvalho, Ayana, and Celia Kinuko Matsunaga Higawa. "Impermanence in the Context of the Amazon Rainforest." International Journal of the Image 13, no. 1 (2022): 37–45. http://dx.doi.org/10.18848/2154-8560/cgp/v13i01/37-45.

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37

LUNGSTRUM, JANET. "Self-Constructs of Impermanence: Kafka, Nietzsche and Creativity." Seminar: A Journal of Germanic Studies 27, no. 2 (May 1991): 102–20. http://dx.doi.org/10.3138/sem.v27.2.102.

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38

Kim, Hee-Jin, and Joan Stambaugh. "Impermanence is Buddha-Nature: Dogen's Understanding of Temporality." Monumenta Nipponica 46, no. 1 (1991): 128. http://dx.doi.org/10.2307/2385157.

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39

Venzo, Paul. "Wabi Sabi: Intermediated Textures of Impermanence and Imperfection." Belas Infiéis 8, no. 3 (July 26, 2019): 217–25. http://dx.doi.org/10.26512/belasinfieis.v8.n3.2019.26340.

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Mark Reibstein and Ed Young’s 2008 picture book Wabi Sabi tells the story of a Kyoto cat in search of the meaning of its name. This award-wining children’s book explores identity through the composition of various layers of meaning and complexity in form and structure, suggesting that an understanding of identity cannot be expressed easily through words alone. This paper begins by examining how the use of a range of storytelling modes including collage, photography, drawing, poetry and prose are combined, inviting the implied child reader to become involved in the intermedial qualities of the text, at the same time as they follow the cat in its journey of self-discovery. Focus then turns to the use of natural, textured materials in the artwork of the picture book, analyzed as a reflection of the concept of wabi sabi; a Zen-Taoist philosophy that draws attention to the value and beauty of impermanence and imperfection. This alternative way of thinking about identity proposes that self-knowledge is attained through an encounter with simple, rustic and natural phenomena, as opposed to the industrialized newness and perfection so often idealized in Western civilization. The third section of the paper explores how the text, with its capacity to incorporate both Western and Japanese modes of storytelling, is a form of cultural translation. Not confined to the traditional mode of translation from one language to another, or from source to target text, this picture book, in its use of haiku and Japanese calligraphy, its glossary and its explanation of wabi sabi, invites the reader to consider how translation shares ideas across and between time and cultural context.
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40

Benaïm, Michel, Josef Hofbauer, and William H. Sandholm. "Robust permanence and impermanence for stochastic replicator dynamics." Journal of Biological Dynamics 2, no. 2 (April 2008): 180–95. http://dx.doi.org/10.1080/17513750801915269.

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41

Basilio, Miriam, Sydney Briggs, and Roger Griffith. "Impermanence and Entropy: Collaborative Efforts Installing Contemporary Art." Journal of the American Institute for Conservation 47, no. 1 (January 2008): 3–13. http://dx.doi.org/10.1179/019713608806112223.

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42

Polk, Danne W. "Temporal Impermanence and the Disparity of Time and Eternity." Augustinian Studies 22 (1991): 63–82. http://dx.doi.org/10.5840/augstudies1991229.

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43

MORIYAMA, Yuki. "The Da banniepan jing and the "Verses on Impermanence"." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 64, no. 1 (2015): 174–77. http://dx.doi.org/10.4259/ibk.64.1_174.

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44

Gordon, Kerry. "The Impermanence Of Being: Toward A Psychology Of Uncertainty." Journal of Humanistic Psychology 43, no. 2 (April 2003): 96–117. http://dx.doi.org/10.1177/0022167802250731.

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45

Allen, Graham, and James O'Sullivan. "Collapsing Generation and Reception: Holes as Electronic Literary Impermanence." Hyperrhiz: New Media Cultures, no. 15 (November 23, 2016): 1. http://dx.doi.org/10.20415/hyp/015.e01.

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46

Attardo, Alessio, James E. Fitzgerald, and Mark J. Schnitzer. "Impermanence of dendritic spines in live adult CA1 hippocampus." Nature 523, no. 7562 (June 22, 2015): 592–96. http://dx.doi.org/10.1038/nature14467.

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47

Wise, Patricia, and Sally Breen. "The Concrete Corridor: Strategising Impermanence in a Frontier City." Media International Australia 112, no. 1 (August 2004): 162–73. http://dx.doi.org/10.1177/1329878x0411200113.

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The Gold Coast can be understood as a ‘new frontier city’, a site which does not meet usual expectations of urban formations and cultural practices. This article explores novel potentials for creative industries and cultural development in the city by focusing on emergent intersections between large-scale real estate development and the creative sector. Drawing on ways of thinking developed by Deleuze and Guattari, we utilise notions of rhizomes and assemblages as a methodological strategy. The article aims to demonstrate that, for the Gold Coast's urban and cultural trajectories, which are marked more by impermanence than continuities, such thinking is likely to prove very useful alongside, supplementary to, or instead of a range of established approaches to urban analysis and policy development.
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48

Dufallo, Cornelius. "The Aesthetic of Impermanence: A Performer's Perspective ofFour SystemsandTracer." Contemporary Music Review 26, no. 3-4 (June 2007): 429–36. http://dx.doi.org/10.1080/07494460701414439.

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49

Marcell, Alison. "The Glass Is Already Broken: A Meditation on Impermanence." Journal of Social Work in End-of-Life & Palliative Care 15, no. 4 (September 5, 2019): 129–32. http://dx.doi.org/10.1080/15524256.2019.1660296.

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50

Baumrind, Diana. "The Permanence of Change and the Impermanence of Stability." Human Development 32, no. 3-4 (1989): 187–95. http://dx.doi.org/10.1159/000276467.

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