Relevant bibliographies by topics / Transcendence

Academic literature on the topic 'Transcendence'

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Published: 4 June 2021
Last updated: 28 July 2024

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Journal articles on the topic "Transcendence"

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Dein, Simon. "Transcendence, religion and social bonding." Archive for the Psychology of Religion 42, no. 1 (February 21, 2020): 77–88. http://dx.doi.org/10.1177/0084672420905018.

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This article examines the relationship between religion, transcendence and social bonding. I speculate that the capacity to undergo transcendent experiences facilitated social bonding. Following a discussion of Gorelik’s typology of transcendence, it examines the relationship between ritual, transcendence and bonding with an emphasis on singing, dancing and synchrony. It then moves on to explore theory of mind and transcendence. Finally, transcendent emotions like compassion, admiration, gratitude, love and awe will be discussed. I conclude by arguing that transcendence originates from group-level selection.
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Kang, Yoona, Nicole Cooper, Prateekshit Pandey, Christin Scholz, Matthew Brook O’Donnell, Matthew D. Lieberman, Shelley E. Taylor, et al. "Effects of self-transcendence on neural responses to persuasive messages and health behavior change." Proceedings of the National Academy of Sciences 115, no. 40 (September 17, 2018): 9974–79. http://dx.doi.org/10.1073/pnas.1805573115.

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Self-transcendence refers to a shift in mindset from focusing on self-interests to the well-being of others. We offer an integrative neural model of self-transcendence in the context of persuasive messaging by examining the mechanisms of self-transcendence in promoting receptivity to health messages and behavior change. Specifically, we posited that focusing on values and activities that transcend the self can allow people to see that their self-worth is not tied to a specific behavior in question, and in turn become more receptive to subsequent, otherwise threatening health information. To test whether inducing self-transcendent mindsets before message delivery would help overcome defensiveness and increase receptivity, we used two priming tasks, affirmation and compassion, to elicit a transcendent mindset among 220 sedentary adults. As preregistered, those who completed a self-transcendence task before health message exposure, compared with controls, showed greater increases in objectively logged levels of physical activity throughout the following month. In the brain, self-transcendence tasks up-regulated activity in a region of the ventromedial prefrontal cortex, chosen for its role in positive valuation and reward processing. During subsequent health message exposure, self-transcendence priming was associated with increased activity in subregions of the ventromedial prefrontal cortex, implicated in self-related processing and positive valuation, which predicted later decreases in sedentary behavior. The present findings suggest that having a positive self-transcendent mindset can increase behavior change, in part by increasing neural receptivity to health messaging.
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TE VELDE, Rudi. "Transcendentie en openbaring -Transcendence and Revelation." Bijdragen 58, no. 3 (August 1, 1997): 279–300. http://dx.doi.org/10.2143/bij.58.3.2002387.

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Ulanov, Ann Belford. "Transference, the transcendent function, and transcendence." Journal of Analytical Psychology 42, no. 1 (June 28, 2008): 119–38. http://dx.doi.org/10.1111/j.1465-5922.1997.00119.x.

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Gabeev, Valery V. "THE RELIGIOUS MEANING OF TRANSCENDENCE." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 4 (December 27, 2023): 6–13. http://dx.doi.org/10.18522/2687-0770-2023-4-6-13.

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The article is devoted to the consideration of the concept “transcendence” in history of philosophy. The research has led to the idea that transcendence has always had a religious meaning - explicit or implicit. In the Ancient philosophy, this concept denoted the ascent to the Highest Good. Although the Good was synonymous with the “God of philosophers”, which did not require prayerful veneration and cult actions, transcendence itself was considered by philosophers by analogy with a religious cult, since it assumed a carefully prepared and diligently executed system of actions, aimed at establishing a connection with the transcendent reality and related to the transformation of personality. In the Middle Ages, transcendence was also understood as a conscious transformation of a person in order to gain the highest level of being. But among scholastics the idea of the leading role of the intellect in transcendence arose, and in the philosophy of the Renaissance and Modernity it was developed and has found its maximum expression in the philosophy of Kant. In existentialism, which was the antithesis of neothomistic metaphysics, the Christian understanding of transcendence, as the movement of a person to God, became one of the subjects of criticism. However, religious existentialism combined the existentialist search for the true being of man with the Christian understanding of the transcendent as the sphere of absolute being or God and, thereby, returned the concept of “transcendence” to its religious meaning.
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Palko, Tetiana. "Transcendental personality in the chronotype of being: psychological aspect." Fundamental and applied researches in practice of leading scientific schools 43, no. 1 (February 11, 2021): 21–25. http://dx.doi.org/10.33531/farplss.2021.1.3.

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One of various philosophical and psychological problems has been studied - the problem of the transcendental component of personality in its individual life and environment of social realization. The peculiarities of the transcendent in the perspective of psychology are analysed, and namely: psychoanalytic, transpersonal, and existential ones. Based on the performed analysis, it has been concluded that transcendence is the reality that goes beyond the person and the world given to the man in his emotional experience and purposefulness. Transcendence be a perspective of human development. Transcendent is the very essence of man, his desire for self-realization in the process of philosophical understanding of the transcendence of human existence and the psychological content of personality development.
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Lin, Rong-Mao, You-Juan Hong, Hui-Wen Xiao, and Rong Lian. "Dispositional awe and prosocial tendency: The mediating roles of selftranscendent meaning in life and spiritual self-transcendence." Social Behavior and Personality: an international journal 48, no. 12 (December 2, 2020): 1–10. http://dx.doi.org/10.2224/sbp.9665.

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Dispositional awe is a self-transcendent experience that has been investigated in few empirical studies. We explored the mediating effects of both self-transcendent meaning in life and spiritual selftranscendence in the relationship between dispositional awe and prosocial tendency. Participants were 1,907 Chinese undergraduates. As predicted, self-transcendent meaning in life and spiritual selftranscendence mediated the relationship between dispositional awe and prosocial behavior. These findings not only demonstrate the mediating effect of self-transcendence on prosocial tendency, but also support dispositional awe as an element of self-transcendence.
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Janas, Adam. "Wychowanie w świetle platońskiej filozofii transcendencji." Filozoficzne Problemy Edukacji, no. 3 (2020): 109–25. http://dx.doi.org/10.4467/25450948fpe.20.007.12945.

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Education in the light of the Platonic philosophy of transcendence appears as ennobling the soul of man by participating in higher over-conceptual orders of existence and experiencing the presence of transcendence in immanence. The condition of education would therefore appear as admitting infinitely diverse – mental and phenomenal – pedagogical experience, the transcendent idea of education, what is in each experience over-immanent, over-conventional and ontologically independent. Education thus conceived opens to the richness of the experience of transcendence in immanence.
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Aydin, Ciano, and Peter-Paul Verbeek. "Transcendence in Technology." Techné: Research in Philosophy and Technology 19, no. 3 (2015): 291–313. http://dx.doi.org/10.5840/techne2015121742.

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According to Max Weber, the “fate of our times” is characterized by a “disenchantment of the world.” The scientific ambition of rationalization and intellectualization, as well as the attempt to master nature through technology, will greatly limit experiences of and openness for the transcendent, i.e. that which is beyond our control. Insofar as transcendence is a central aspect of virtually every religion and all religious experiences, the development of science and technology will, according to the Weberian assertion, also limit the scope of religion. In this paper, we will reflect on the relations between technology and transcendence from the perspective of technological mediation theory. We will show that the fact that we are able to technologically intervene in the world and ourselves does not imply that we can completely control the rules of life. Technological interference in nature is only possible if the structures and laws that enable us to do that are recognized and to a certain extent obeyed, which indicates that technological power cannot exist without accepting a transcendent order in which one operates. Rather than excluding transcendence, technology mediates our relation to it.
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Betz, Brian R. "Transcendence: A Strategy of Rhetoric in a Theology of Hope." Religious Communication Today 8 (1985): 28–35. http://dx.doi.org/10.5840/rct198584.

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The purpose of this article is to analyze the rhetorical dimensions of transcendence as a human motive. In pursuit of this goal, the author has fashioned a rhetorical model employing a secularized religious idiom derived from Kenneth Burke. The thesis of the article is that each person is driven to solve the problem of human existence by seeking "salvation," which is here understood as the reach for transcendence. The transcendence may be upward in search of growth and fulfillment or downward in decline and self-destruction. Transcendence is approached from three perspectives: (1) the human condition of hierarchical psychosis, the insatiable human need for perfection; (2) the qualities of goals (Ultimates) toward which transcendence aims; (3) the rhetorical dimensions operative in moving human beings toward the transcendent vision. The author concludes with the observation that while the appeal of transcendence is an eternal frustration, it is nevertheless in the dreaming and in the struggle that we realize our humanity.
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Dissertations / Theses on the topic "Transcendence"

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Beasley, Keith. "Transcendent experience, process, and praxis within the 'Transcendence Movement'." Thesis, Bangor University, 2013. https://research.bangor.ac.uk/portal/en/theses/transcendent-experience-process-and-praxis-within-the-transcendence-movement(4eb7a226-a0fb-40b0-a483-e89e3ed79a73).html.

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This thesis investigates the nature and dynamics of transcendent experience: phenomena I have witnessed in many individuals, groups, and organisations. Transcendent experience is best described as an attitude or way of life that is fundamentally different to what could be construed as the ' normal ', conventional, and rationalistic attitudes that pervade the Western epistemological mind-set today as the most-if not sole-means to valuable knowledge and experience. This thesis does not seek to explain its features dogmatically and definitively-after all, such a phenomenon evades the reductive and totalising effects of rationalisation-but assesses a vast range of supporting literature to emphasise how it is manifesting itself across an equally vast and eclectic range of peoples. By examining evidence from contemporary personal accounts, historical case study, published biographical accounts, scholarly reports and personal anecdotes, a number of key characteristics and principles of transcendence are identified as underpinning their experiences. These principles include a commitment from the individual or group in question to embrace and practice 'ways of knowing' beyond rational cognition. There is a tendency for the subject to recognise themselves as involved in purposeful ways of knowing. This is seen as a recognition that the physical self is merged with a nature that is experienced by the subject as ' transcendent ' to them; that is to say, a nature that is described as 'divine ' or 'spiritual'. A further principle is the subject's openness to, and assimilation of, what is reported to be not one but multiple transcendent experiences. The benefits of these are construed to be a sense of belonging and a feeling of wellbeing-feelings, which it is claimed, could not be obtained through conventional ' rational ' ways of knowing. In short, these people seem to be living according to, or at least intent on working towards, a transcendent way of ' being', one that validates non-rational, possibly ' divine ' experiences as essentially ' human'. Other key characteristics of transcendent experiences are ascertained, including the role of suffering and emptiness.
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Hannan, Holis. "Transcendence." ScholarWorks@UNO, 2011. http://scholarworks.uno.edu/td/1316.

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This thesis is a description and critical analysis of the processes, concepts and imagery of my artwork. I am interested in creating visual narratives, often figurative, in the form of sculpture, collage, and installation. In my work I attempt to call attention to the human condition, specifically addressing sexuality, mortality, psychological issues and power struggles. I incorporate both cultural and personal references and use traditional and non traditional materials and processes that are intended to conceptually inform the viewer further. My intention is to create distinct embodiments that provoke contemplative emotion and in which the object and the aesthetic experience allow us to consider and reconsider who we are and how we progress as a culture.
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Klinke, James. "Transcendence." VCU Scholars Compass, 2012. http://scholarscompass.vcu.edu/etd/2903.

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Artist Statement I have often created art with an organic quality because I have felt bound by the earth’s natural elements and forces. These extend to and influence my human qualities which influence my artwork. My paintings and mixed media works symbolize the issues and defects that affect me in various ways and represent my attempt at overcoming them. At its core, my body of work addresses psychological and emotional recovery work. I have been burdened for a long period of time with anxiety, various character defects, and difficulties but I find catharsis through creative expression. Because I have chosen to address and convey my on-going struggle for emotional well-being in my work, I depict distorted images which I sometimes describe as ghostlike figures. These images symbolize the issues and defects that often have a negative impact on my life. However, in many ways, these images also symbolize to me the gratitude I feel for overcoming such trying times. For without these psychological and emotional trials and tribulations, I would not be the person I am at this point in my life. I now possess the tools I need to develop a healthier quality of life. My experiences are reflected in my works.
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Brauhn, Molly I. "Migration of transcendence." [Gainesville, Fla.] : University of Florida, 2005. http://purl.fcla.edu/fcla/etd/UFE0010848.

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Bell, Amy M. "Transcendence Toward Paradise." Bowling Green State University / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1176233381.

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Doherty, Garry. "Objects of transcendence." Thesis, University of East London, 2013. http://roar.uel.ac.uk/6017/.

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The research identified the ‘Sublime’ as a tradition I was intrinsically drawn towards and focused on the critique in Edmund Burke’s Philosophical Enquiry into the Origin of the Sublime and Beautiful. The significance of the concept was further supported by a range of readings that include, Kant, Wordsworth and the documentary prose of W.S. Sebald and P.Schrader’s account of the transcendent in film. Burke’s psychological enquiry traces the source of the sublime to experiences that excite and cause one to tremble with pleasure, combining fear with delight. He moves the Sublime encounter away from the object (nature) and towards the conception of the beholder. My own enquiry centres on his theory of aesthetic opposition, in which beauty is derived from pleasure and sublimity from pain. The paradox articulates my own perspective and forms the foundation of my creative discourse, which travels a precarious route until it finds a resolution in the Final Viva Exhibition.
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Tyson, Paul G. "Transcendence and Epistemology." Thesis, -, 2005. https://eprints.qut.edu.au/2003/1/2003.pdf.

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Where epistemology and transcendence are considered compatible, two approaches to truth are pursued. A Platonistic approach sees transcendence as the grounds of all true knowledge, whilst an Aristotelian approach sees natural human knowledge as providing inferential lodging places for speculative knowledge about transcendent truth. This paper argues: firstly, that the Aristotelian approach does not work; secondly, that the Platonistic approach does work; thirdly, that the failure of the Aristotelian approach has resulted in the death of truth at the hands of modern epistemological foundationalism, and; fourthly, that the Platonistic approach is able to displace post/modern scepticism regarding knowing transcendent truth.
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Haynes, Patrice. "Transcendence matters : rethinking transcendence, materialism and the divine in philosophical context." Thesis, University of Liverpool, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.427057.

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Where there has been a shift by certain strands of modern! postmodern thinkers towards rethinking 'transcendence' and the 'the divine' in strictly material and immanent terms, this thesis hopes to show that such a shift leads to problematic formulations of material immanence. Given such concerns a move is made towards developing an ontology that will properly sustain otherness (transcendence) within material immanence. Significantly, it will be suggested that this ontology is best supported given a theistic framework, where a more traditional understanding of divine transcendence is acknowledged. The turn towards thinking transcendence and! or the divine as entirely inherent within the world, rather than discontinuous with it in any way, is prompted by the worry that the affirmation of traditional, theistic understandings of divine transcendence invariably encourages the discrediting of the material world and inaugurates every kind of unwelcome hierarchical dualisms, for example, God! World, Transcendence/ Immanence, Spirit! Matter, etc. This thesis examines the philosophies of Giles Deleuze, Luce Irigaray, Jacques Derrida and Theodor Adorno to see how they might enable us to re-conceptualise 'transcendence' and! or 'the divine' in this-worldly, immanent terms. Specifically, I look at Deleuze's reading of Spinoza, Jrigaray's notion of the 'sensible transcendental', Derrida's 'differance', and Adorno's 'negative dialectics' in order to assess whether these deliver an account of material immanence broadly characterised by the otherness and becoming of embodied life. Through a careful analysis of their arguments I hope to demonstrate that these thinkers are unable to successfully account for otherness within material immanence in the ways that they claim. In light of the difficulties ascertained in these 'immanentist' philosophies, I argue for what I call a 'strong' ontological realism with respect to upholding otherness within material immanence. Such a realist ontology, I maintain, is most successfully accounted for given the reality of divine transcendence conceived in a monotheistic sense. I thus urge for a reconsideration of a more traditional conception of divine transcendence as one that actually secures otherness or difference within the material world rather than negates this.
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Shah-Kazemi, Reza. "Transcendent experience or the transcendence of experience? An analysis of transcendent realization in Shankara, Ibn Arabi and Meister Eckhart." Thesis, University of Kent, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.385601.

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Pearce, Timothy James. "Transcendence and the human situation." Thesis, Lancaster University, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.305916.

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Books on the topic "Transcendence"

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Sheffield, Charles. Transcendence. New York: Ballantine Books, 1992.

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Salvatore, R. A. Transcendence. New York: Random House Publishing Group, 2002.

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Peet, Christopher. Practicing Transcendence. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-14432-6.

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Kaam, Adrian L. Van. Transcendence therapy. New York: Crossroad, 1995.

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Culture and transcendence: A typology of transcendence. Leuven: Peeters, 2012.

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Michael, Breen, Conway Eamonn 1962-, and McMillan Barry, eds. Technology and transcendence. Blackrock, Co. Dublin: Columba Press, 2003.

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Lloyd, Vincent W. Law and Transcendence. London: Palgrave Macmillan UK, 2009. http://dx.doi.org/10.1057/9780230294196.

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Arora, Anshu Saxena, and John R. McIntyre, eds. Global Business Transcendence. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137412591.

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Carroll, Anthony, and Staf Hellemans, eds. Modernity and Transcendence. NL Amsterdam: Amsterdam University Press, 2021. http://dx.doi.org/10.5117/9789463721189.

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This collection of essays critically engages with Charles Taylor’s idea of a Catholic modernity through focusing on the crucial issue of the shape and role of religion in modernity. Taylor launched the idea in his seminal 1996 essay A Catholic Modernity?, and the idea is here explored in relation to other Christian denominations and non-Christian traditions. Taylor’s proposal has the potential to become a central and encompassing perspective in thinking about relations between modernity and religion/transcendence in each religious tradition. Six leading authors from diverse backgrounds—David Martin, Bernice Martin, Francis Schüssler Fiorenza, Robert Cummings Neville, Souleymane Bachir Diagne and Jonathan Boyarin—assess Taylor’s Catholic modernity idea and probe whether and how the extension to other religious modernities (Anglican, Pentecostal, Confucian, Islamic, Jewish) makes sense—or not. Charles Taylor reacts to their considerations and reflects on his own idea 25 years on.
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Phillips, D. Z., and Timothy Tessin, eds. Religion without Transcendence? London: Palgrave Macmillan UK, 1997. http://dx.doi.org/10.1007/978-1-349-25915-1.

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Book chapters on the topic "Transcendence"

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DuBose, Todd. "Transcendence." In Encyclopedia of Psychology and Religion, 2376–79. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_704.

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Reader, John. "Transcendence." In Theology and New Materialism, 17–39. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-54511-0_2.

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DuBose, Todd. "Transcendence." In Encyclopedia of Psychology and Religion, 1808–11. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_704.

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Stebbins, Morgan, Mark Popovsky, Kathryn Madden, Fredrica R. Halligan, Ann Moir-Bussy, Fredrica R. Halligan, Ronald Madden, et al. "Transcendence." In Encyclopedia of Psychology and Religion, 914–16. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_704.

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Sartre, Jean-Paul, and Sarah Richmond. "Transcendence." In Being and Nothingness, 244–303. London: Routledge, 2022. http://dx.doi.org/10.4324/9780429434013-8.

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de Graaf, Anne, and Klaas Kunst. "Transcendence." In Managing Without Power, 68–73. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003452386-8.

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Hayse, Mark. "Transcendence." In The Routledge Companion to Video Game Studies, 607–15. 2nd ed. New York: Routledge, 2023. http://dx.doi.org/10.4324/9781003214977-82.

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Llanera, Tracy. "Pragmatist Transcendence." In Richard Rorty: Outgrowing Modern Nihilism, 123–44. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-45058-8_5.

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Garcia, Danilo, Patricia Rosenberg, Nigel Lester, Kevin M. Cloninger, and C. Robert Cloninger. "Self-Transcendence." In Encyclopedia of Personality and Individual Differences, 4811–13. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-24612-3_2269.

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Lavazza, Víctor Hugo, and Pablo Wright. "Transcendence/Immanence." In Encyclopedia of Latin American Religions, 1–5. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-08956-0_34-1.

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Conference papers on the topic "Transcendence"

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Bigham, Jeffrey P., Anna C. Cavender, Ryan S. Kaminsky, Craig M. Prince, and Tyler S. Robison. "Transcendence." In the 13th international conference. New York, New York, USA: ACM Press, 2008. http://dx.doi.org/10.1145/1378773.1378796.

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Wanick, Vanissa, Guilherme Xavier, and Erhan Ekmekcioglu. "Virtual Transcendence Experiences." In MMSys '18: 9th ACM Multimedia Systems Conference. New York, NY, USA: ACM, 2018. http://dx.doi.org/10.1145/3210438.3210444.

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Hendriks, Niels, Katrien Dreessen, and Jessica Schoffelen. "Anchoring and transcendence." In PDC '16: The 14th Participatory Design Conference. New York, NY, USA: ACM, 2016. http://dx.doi.org/10.1145/2948076.2948077.

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Yi, Ming. "Emotional Transcendence in Confucianism." In Proceedings of the 4th International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccessh-19.2019.5.

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TSIMERMAN, JACOB. "FUNCTIONAL TRANSCENDENCE AND ARITHMETIC APPLICATIONS." In International Congress of Mathematicians 2018. WORLD SCIENTIFIC, 2019. http://dx.doi.org/10.1142/9789813272880_0062.

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Varela, Pamela. "transcendence – trance ‘n dance (performance)." In Proceedings of Polititcs of the machines - Rogue Research 2021. BCS Learning & Development, 2021. http://dx.doi.org/10.14236/ewic/pom2021.14.

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Ransford, Chris H. "Immanence or Transcendence? A Mathematical View." In The concepts of "transcendence" and "immanence" in the Philosophy and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2015.2.2.1.

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Kauers, Manuel, Christoph Koutschan, and Thibaut Verron. "Transcendence Certificates for D-finite Functions." In ISSAC 2023: International Symposium on Symbolic and Algebraic Computation 2023. New York, NY, USA: ACM, 2023. http://dx.doi.org/10.1145/3597066.3597091.

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Novikova, Marina Mikhailovna. "Art as a Cipher of Transcendence." In All-Russian Scientific Conference with International Participation. Publishing house Sreda, 2021. http://dx.doi.org/10.31483/r-99786.

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The article is devoted to the problems of artistic creativity at the end of XX - beginning of XXI centuries, defining its role in modern culture; culturological, art history and aesthetic concepts of modern art are analyzed in the article.
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Tarbell, Mark. "AI and the transcendence of true autonomy." In Micro- and Nanotechnology Sensors, Systems, and Applications XI, edited by M. Saif Islam and Thomas George. SPIE, 2019. http://dx.doi.org/10.1117/12.2517403.

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Reports on the topic "Transcendence"

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Mora, Dora Alicia, Jaime A. Collazos Rodríguez, Adolfo Ramírez Moreno, Edgar J. Pedroza Fernández, Karen A. Rubio Ramírez, Luis E. Acero Jiménez, and Melina Imbachi Gómez. Boletín Económico Regional : Nororiente, I trimestre de 2023. Banco de la República, June 2023. http://dx.doi.org/10.32468/ber-noror.tr1-2023.

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Abstract:
La economía de Nororiente continuó en el primer trimestre de 2023 con un incremento anual; no obstante, se observó un menor ritmo frente a trimestres previos dada la moderación en la demanda interna. La industria lideró el crecimiento asociado a mayor producción de refinados de petróleo y a otros productos de transcendencia regional. La actividad agrícola estuvo favorecida por un mejor inicio de cosechas, al tiempo que la pecuaria evidenció resultados heterogéneos por mayores costos de insumos y desaceleración en el consumo. En la construcción, crecieron el área causada y en proceso, mientras que indicadores adelantados, como por ejemplo metraje aprobado y vivienda nueva, mostraron un acentuado descenso. La tasa de desempleo disminuyó en Tunja, contrario a Bucaramanga y Cúcuta que registraron incrementos anuales. Finalmente, la inflación continuó en dos dígitos en las tres ciudades capitales de Nororiente.
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2

Tyson, Paul. Sovereignty and Biosecurity: Can we prevent ius from disappearing into dominium? Mέta | Centre for Postcapitalist Civilisation, 2021. http://dx.doi.org/10.55405/mwp3en.

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Abstract:
Drawing on Milbank and Agamben, a politico-juridical anthropology matrix can be drawn describing the relations between ius and bios (justice and political life) on the one hand and dominium and zoe (private power and ‘bare life’) on the other hand. Mapping movements in the basic configurations of this matrix over the long sweep of Western cultural history enable us to see where we are currently situated in relation to the nexus between politico-juridical authority (sovereignty) and the emergency use of executive State powers in the context of biosecurity. The argument presented is that pre-19th century understandings of ius and bios presupposed transcendent categories of Justice and the Common Good that were not naturalistically defined. The very recent idea of a purely naturalistic naturalism has made distinctions between bios and zoe un-locatable and civic ius is now disappearing into a strangely ‘private’ total power (dominium) over the bodies of citizens, as exercised by the State. The very meaning of politico-juridical authority and the sovereignty of the State is undergoing radical change when viewed from a long perspective. This paper suggests that the ancient distinction between power and authority is becoming meaningless, and that this loss erodes the ideas of justice and political life in the Western tradition. Early modern capitalism still retained at least the theory of a Providential moral order, but since the late 19th century, morality has become fully naturalized and secularized, such that what moral categories Classical economics had have been radically instrumentalized since. In the postcapitalist neoliberal world order, no high horizon of just power –no spiritual conception of sovereignty– remains. The paper argues that the reduction of authority to power, which flows from the absence of any traditional conception of sovereignty, is happening with particular ease in Australia, and that in Australia it is only the Indigenous attempt to have their prior sovereignty –as a spiritual reality– recognized that is pushing back against the collapse of political authority into mere executive power.
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