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Journal articles on the topic 'Transcendence in literature'

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Published: 4 June 2021
Last updated: 10 February 2022

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1

Craig, Terrence. "“Transcendence” in Post-postmodern Literature." International Journal of Literary Humanities 11, no. 1 (2014): 21–25. http://dx.doi.org/10.18848/2327-7912/cgp/v11i01/43885.

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Jae-Seong Lee. "Non-representative Transcendence, Emptiness, Literature." New Korean Journal of English Lnaguage & Literature 56, no. 4 (November 2014): 119–32. http://dx.doi.org/10.25151/nkje.2014.56.4.007.

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3

Britt, Brian. "Religion and Literature: Outsider, Tradition, and Transcendence." Religion Compass 8, no. 1 (January 2014): 11–24. http://dx.doi.org/10.1111/rec3.12091.

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4

Kazanjian, Christopher, and Su-Jin Choi. "Bountiful enlightenment and transcendence." Journal of Global Responsibility 6, no. 1 (May 11, 2015): 113–27. http://dx.doi.org/10.1108/jgr-07-2014-0024.

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Purpose – The purpose of this paper is to offer educators and social workers three innovative tools to engage diverse community environments. Design/methodology/approach – The methodology of this paper comes from extensive research into areas of the 1950s Beat culture, humanistic psychology and Bhuddism. The literature has been synthesized to create the tools. Findings – The result of the literature review is three diverse yet helpful tools that educators and social workers can use for to help them serve diverse communities. Originality/value – This paper is significant because communities around the world are diversifying. Educators and social workers need better tools to help their methods become more effective. The authors offer these three tools as a gateway.
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Wood, David. "Toxicity and Transcendence." Angelaki 16, no. 4 (December 2011): 31–42. http://dx.doi.org/10.1080/0969725x.2011.641343.

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6

Vattimo, G. "ETHICS WITHOUT TRANSCENDENCE?" Common Knowledge 9, no. 3 (October 1, 2003): 399–405. http://dx.doi.org/10.1215/0961754x-9-3-399.

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Carter, Marybeth. "Painting Transcendence." Jung Journal 13, no. 3 (July 3, 2019): 170–78. http://dx.doi.org/10.1080/19342039.2019.1636364.

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Simpson, Ace V., and Marco Berti. "Transcending Organizational Compassion Paradoxes by Enacting Wise Compassion Courageously." Journal of Management Inquiry 29, no. 4 (January 2, 2019): 433–49. http://dx.doi.org/10.1177/1056492618821188.

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While organizational compassion has attracted increased scholarly interest over the past two decades, inherent paradoxical tensions have been largely overlooked. Transcendence of oppositions is widely recognized as the most effective paradox response. To gain insight about the transcendence of the paradoxical tensions in organizational compassion, we turn to the cultural context of Bhutan, where for centuries compassion has been held as a central virtue informing governance and daily life. Our analysis contributes to the literature on organizational compassion and on organizational paradoxes by (a) theorizing the application of Bhutan’s compassion transcendence strategies to the organizational context, (b) thereby engaging in cross-cultural analysis hereto overlooked in the organizational compassion literature, (c) highlighting paradoxes in compassion relations, and (d) providing a generalizable sociomaterial model for studying paradox transcendence.
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Gourgouris, S. "Transformation, Not Transcendence." boundary 2 31, no. 2 (June 1, 2004): 55–79. http://dx.doi.org/10.1215/01903659-31-2-55.

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10

Étienne, Marie-France, and Paul Gifford. "Love, Desire and Transcendence in French Literature: Deciphering Eros." Modern Language Review 102, no. 4 (October 1, 2007): 1163. http://dx.doi.org/10.2307/20467591.

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Watkin, Chris. "Love, Desire and Transcendence in French Literature: Deciphering Eros." French Studies 61, no. 2 (January 1, 2007): 237–38. http://dx.doi.org/10.1093/fs/knm012.

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12

Bednarek, Rebecca, Sotirios Paroutis, and John Sillince. "Transcendence through Rhetorical Practices: Responding to Paradox in the Science Sector." Organization Studies 38, no. 1 (August 20, 2016): 77–101. http://dx.doi.org/10.1177/0170840616655486.

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Organizations are often required to meet contradictory but interrelated objectives. An important response to such paradoxes is transcendence: the ability to view both poles of the paradox as necessary and complementary. Despite the centrality of transcendence to existing frameworks within the paradox literature, we still know little about its practice. We address this gap by surfacing and analysing rhetorical practices across three science organizations. We outline four rhetorical practices that constitute transcendence (Ordering, Aspiring, Signifying, and Embodying) as well as the underlying features of these practices that explain how they construct a response to paradox. In particular, we show that transcendence entailed balancing the enabling features of focus (paradoxical content/context), time (stability/change) and distance (maintaining/reducing). Finally, we develop a dynamic view of transcendence as a process of oscillation, showing how these practices are bundled together and interrelate to construct moments of transcendence.
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13

Stoker, W. "God in de (Post)moderne cultuur - George Steiner over transcendentie in kunst en cultuur." Verbum et Ecclesia 29, no. 2 (November 17, 2008): 475–91. http://dx.doi.org/10.4102/ve.v29i2.44.

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God in the (Post modern culture – George Steiner on transcendence in art and cultureIn his 1989 study Real Presences the well-known philosopher and literary scholar George Steiner argues that there is a crisis in philosophy, art and literature. The contract between word and world has been broken, whereby we can no longer make any assertions about human beings and the world. Communication thus becomes problematic. The (post)modern world has become nihilistic. Steiner provides a theological explanation for what in his view is a serious crisis in (post)modern art and in Western culture in general: he blames this crisis for the loss of transcendence through the “death of God”.This paper will show that Steiner, on the basis of his metaphysical view of transcendence ends up with the dilemma of having to choose between transcendence or immanence/nihilism. This dilemma is unnecessary to the extent that it suggests that transcendence is identical with metaphysical transcendence. If we reject this identification, then the alternative for Steiner’s metaphysical transcendence is not only immanence, viewed as nihilism but can also be another form of transcendence. And this casts another light on the crisis Steiner has indicated in culture.
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14

Rose, Heidi. "Performance and/as Transcendence." Text and Performance Quarterly 31, no. 2 (April 2011): 109–10. http://dx.doi.org/10.1080/10462937.2011.554174.

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15

Sarracino, Carmine. "Figures of Transcendence in Whitman's Poetry." Walt Whitman Quarterly Review 5, no. 1 (July 1, 1987): 1–11. http://dx.doi.org/10.13008/2153-3695.1156.

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16

Aspiz, Harold. "Sexuality and the Language of Transcendence." Walt Whitman Quarterly Review 5, no. 2 (October 1, 1987): 1–7. http://dx.doi.org/10.13008/2153-3695.1165.

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17

Mallon, Anne-Marie. "Sojourning Women: Homelessness and Transcendence inHousekeeping." Critique: Studies in Contemporary Fiction 30, no. 2 (January 1989): 95–105. http://dx.doi.org/10.1080/00111619.1989.9937864.

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18

Porush, David. "“Purring into Transcendence”: Pynchon's Puncutron Machine." Critique: Studies in Contemporary Fiction 32, no. 2 (December 1990): 93–105. http://dx.doi.org/10.1080/00111619.1990.9933802.

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19

Wang, Yanning. "Qing Women's Poetry on Roaming as a Female Transcendent." NAN NÜ 12, no. 1 (2010): 65–102. http://dx.doi.org/10.1163/156852610x518200.

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AbstractYouxian shi (poetry on roaming as a transcendent) has long been a conventional poetic genre in Chinese literature. It has been the common conception that youxian poetry was most popular from the Wei dynasty (220-265) through the Tang dynasty (618-907), and up until now, scholarly studies on the genre seemed to focus exclusively on Tang and pre-Tang periods. This gives the impression that after the Tang nothing of interest was written in this particular genre. Consequently, very little scholarly attention has been given to the youxian poems composed in post-Tang periods. This article examines youxian poems by Qing (1644-1911) women, specifically those poems entitled Nü youxian (roaming as a female transcendent). With the increasing consciousness of "self," the rise of groups of women writers, and the popularity of women's culture in late imperial China, youxian poems provided a unique literary space for women's poetic and autobiographical voices, certainly deserving more scholarly attention. I argue that by presenting female transcendents or women pursuing transcendence at the center of a poem and re-inscribing the traditional literary images, the poets created a stronger female subjectivity that reflected women's desires in their intellectual and spiritual lives. I also propose that nü youxian was a new subgenre of youxian poetry, emerging only in the context of the efflorescence of women's poetry.
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20

Zhu Mei. "Trauma and Transcendence in Early Qing Literature (review)." China Review International 16, no. 2 (2009): 210–15. http://dx.doi.org/10.1353/cri.2009.0039.

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21

Harmakaputra. "Between Transcendence and Violence." Contagion: Journal of Violence, Mimesis, and Culture 23, no. 1 (2016): 117. http://dx.doi.org/10.14321/contagion.23.1.0117.

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22

Kakkar, Shiva. "The goblet and two faces." Learning Organization 26, no. 4 (May 13, 2019): 412–24. http://dx.doi.org/10.1108/tlo-04-2018-0052.

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Purpose Paradox theory looks at ambidexterity as a set of paradoxical yet interrelated demands. A form of response to such paradoxes is transcendence. Currently, there is limited understanding of the concept among researchers. Using concepts from the Indian philosophy of Advaita Vedanta, this paper aims to provide a deeper understanding of transcendence, highlight some of the epistemological challenges it presents and suggest ways in which the concept can be used by practitioners and ambidexterity researchers. Design/methodology/approach The paper uses concepts and theories from advaitic episteme to look at concepts of paradox and transcendence. The method of adhyaropa–apavada is introduced as a way to help individuals get a transcendental perspective of paradoxes. The application of the method is demonstrated using secondary data from published research on ambidexterity management. Findings It is postulated that transcendence is an “intuitive experience” born out of reflexive thinking. The dialectic of adhyaropa–apavada (affirmation followed by recension) is suggested as a pedagogical tool that can promote reflexive thinking. Originality/value The paper significantly adds to the theoretical understanding of paradoxes and transcendence in ambidexterity literature. The paper also makes a strong pedagogical contribution to literature by suggesting the dialectic of adhyaropa–apavada that can be used by managers to promote reflexive thinking among subordinates when faced with paradoxical situations.
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23

Zaluchu, Sonny. "Manifestasi Kehadiran Tuhan di dalam Teologi Kristen: Dari Tabernakel Musa ke Bait Allah yang Hidup." Khazanah Theologia 3, no. 1 (January 30, 2021): 25–34. http://dx.doi.org/10.15575/kt.v3i1.11158.

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This paper aims to prove that the manifestation of God's presence in the Old Testament (OT) is not something final. The climax of God's presence among His people is seen in the coming of Jesus into the world through the incarnation. Through this paper, it is explained that even though God is transcendent in Christian theology, He is also immanent at the same time. God's transcendence cannot be separated from his immanent nature and vice versa. The main data used in this research is through a literature review. The results obtained from the literature review were compiled through the Integrative Critical Analysis (ICA) approach to meet the research objectives. The main conclusion is, theologically, the Christian is the abode of the true God.
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24

Lestari, Sri Ayu, U’um Qomariyah, and Sumartini Sumartini. "Bentuk Etika Transendensi dalam Cerita Rakyat di Kabupaten Tegal." Jurnal Sastra Indonesia 7, no. 2 (April 15, 2019): 117–24. http://dx.doi.org/10.15294/jsi.v7i2.29832.

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Transendensi merupakan salah satu aspek yang ada dalam sastra profetik. Sastra profetik merupakan sastra yang menekankan pada sastra keagamaan yang mendalam sebagai wahana bertemunya dimensi sosial dan transendensi yang ada dalam cerita rakyat. Cerita rakyat mengandung bentuk, nilai dan etika transendensi. Tulisan ini mengupas tentang bentuk etika transendensi. Tujuan penelitian ini untuk mengetahui bentuk dan faktor-faktor yang melatarbelakangi terjadinya etika transendensi. Adapun bentuk etika transendensi adalah raja’, qonaah, syukur, ikhlas, khauf, melakukan upaya mendekatkan diri pada Tuhan (tirakat, taat beribadah), mengakui adanya kekuatan supranatural, mengaitkan perilaku, tindakan, dan kejadian dengan ajaran kitab suci. Adapun faktor yang melatarbelakangi adalah faktor internal yang berhubungan dengan kejiwaan atau kepribadian tokoh. Sementara faktor eksternal yang ada meliputi keluarga, lingkungan, pendidikan, dan kondisi sosial kultural. Transcendence is one of the aspects of prophetic literature. Prophetic literature is a literature that emphasizes deep religious literature as a means of the social dimensions and transcendence meeting that exist in folklore. Folklore contains transcendental forms, values, and ethics. This paper explores the form of transcendental ethics and the factors behind the formation of transcendental ethics. The purpose of this research is to determine the form and factors that underlie the occurrence of transcendental ethics. The forms of transcendent ethics are raja', qonaah, gratitude, sincere, khauf, making efforts to draw closer to God (tirakat, obedient worship), acknowledge the existence of supernatural powers, linking behavior, actions, and events with the teachings of scripture. The underlying factors are internal factors related to the psychological or personality of the figure, while the external factors that include family, environment, education, and cultural social conditions.
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Dudley, Jack. "Transcendence and the End of Modernist Aesthetics." Renascence 65, no. 2 (2013): 103–24. http://dx.doi.org/10.5840/renascence20136525.

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Leslie J. Fernandez. "Transcendence on the Path to Self-Salvation." Science Fiction Studies 45, no. 3 (2018): 601. http://dx.doi.org/10.5621/sciefictstud.45.3.0601.

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27

Segal, E. "The Work of Art: Immanence and Transcendence." Poetics Today 23, no. 2 (June 1, 2002): 357–59. http://dx.doi.org/10.1215/03335372-23-2-357.

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28

Floyd, Courtney A. "“Always the same unrememberable revelation”: Thoreau’s Telegraph Harp, the Development of an Immanent Romantic Secularism, and Golden Age Children’s Literature." Nineteenth-Century Literature 74, no. 1 (June 1, 2019): 30–53. http://dx.doi.org/10.1525/ncl.2019.74.1.30.

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Courtney A. Floyd, “‘Always the same unrememberable revelation’: Thoreau’s Telegraph Harp, the Development of an Immanent Romantic Secularism, and Golden Age Children’s Literature” (pp. 30–53) In this essay, I analyze Henry David Thoreau’s references to and use of the telegraph, Aeolian harp, and telegraph harp in his journals between the years 1851 and 1853, A Week on the Concord and Merrimack Rivers (1849), and Walden (1854). I argue that the figure of the telegraph harp, though only briefly mentioned in Thoreau’s published works, represents a significant reworking of Romantic sensibility into a modern, immanent, and secular narrative of mundane transcendence that undergirds his particular transcendentalism. Thoreau obfuscates the material modernity of the telegraph harp even as he rescripts its very materiality. His diction in passages about the telegraph harp implies a sort of transcendence but grounds that transcendence in the natural landscape and a physical symbol of modern technology, establishing a conceptual legacy that informs not only second-generation transcendentalism, but also and unexpectedly, Golden Age children’s literature of the late nineteenth and early twentieth centuries.
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Wasem, Marcos. "Nancy LaGreca. Erotic Mysticism. Subversion & Transcendence in Latin American Modernista Prose." Revista Iberoamericana 85, no. 267 (July 25, 2019): 646–48. http://dx.doi.org/10.5195/reviberoamer.2019.7794.

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30

McCulloh, Mark Richard. "Destruction and Transcendence in W. G. Sebald." Philosophy and Literature 30, no. 2 (2006): 395–409. http://dx.doi.org/10.1353/phl.2006.0031.

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31

Kim, Sun-Mi, and Sukhee Ahn. "Development and application of a self-transcendence enhancement program for the well-being of elderly women living alone in Korea." Korean Journal of Women Health Nursing 27, no. 2 (June 30, 2021): 128–40. http://dx.doi.org/10.4069/kjwhn.2021.06.07.

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Purpose: The purpose of this study was to develop a self-transcendence enhancement program and examine its effect on self-transcendence, spiritual well-being, and psychological well-being in elderly women who lived alone. Methods: A self-transcendence enhancement program was developed through theory, literature review, and in-depth interviews. The theoretical framework came from the Psychoeducational Approach to Transcendence and Health intervention model based on Reed’s mid-range theory of self-transcendence. The program consisted of multiple modalities in a structured, theory-based program lasting for eight weekly sessions. Using a single-group pretest-posttest design, the program was tested on a group of 40 elderly women aged 75 to 84 years who lived alone in Daejeon, South Korea. Participants completed self-reported study questionnaires before and after the program at the elderly welfare center. Data were analyzed using SPSS version 24.0, with significance level set at .05. Paired t-test was used to compare mean differences before and after the program. Results: The mean age of the study participants was 79.1 years. After completing the program, the participants showed higher levels of self-transcendence (t=8.78, p<.001), overall spiritual well-being (t=8.30, p=.002), religious spiritual well-being (t=1.79, p=.040), existential spiritual well-being (t=6.75, p=.002), and positive affect (t=3.77, p=.001) than they did before the program. They also reported lower levels of depression (t=–7.59, p<.001) and negative affect (t=–6.15, p<.001). Conclusion: The self-transcendence enhancement program developed in this study may be effective for improving the level of self-transcendence in elderly women living alone and helping them to attain spiritual and psychological well-being.
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Hughes, Glenn. "Love, Terror, and Transcendence in Emily Dickinson’s Poetry." Renascence 66, no. 4 (2014): 283–304. http://dx.doi.org/10.5840/renascence201466421.

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Gilmore, P. "Mechanical Means: Emersonian Aesthetic Transcendence and Antebellum Technology." Modern Language Quarterly 65, no. 2 (June 1, 2004): 245–68. http://dx.doi.org/10.1215/00267929-65-2-245.

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34

Buxton, R. "Transaction and Transcendence: Geoffrey Hill's Vision of Canaan." Cambridge Quarterly 34, no. 4 (January 1, 2005): 333–63. http://dx.doi.org/10.1093/camqtly/bfi035.

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35

Sheldrake, P. "Placing the Sacred: Transcendence and the City." Literature and Theology 21, no. 3 (September 1, 2007): 243–58. http://dx.doi.org/10.1093/litthe/frm023.

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Abroon, F. "'MONT BLANC': TRANSCENDENCE IN SHELLEY'S RELATIONAL SYSTEM." Literature and Theology 15, no. 2 (June 1, 2001): 159–73. http://dx.doi.org/10.1093/litthe/15.2.159.

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37

Cunha, Miguel Pina e., Pedro Neves, Stewart R. Clegg, Sandra Costa, and Arménio Rego. "Paradoxes of organizational change in a merger context." Qualitative Research in Organizations and Management: An International Journal 14, no. 3 (August 29, 2019): 217–40. http://dx.doi.org/10.1108/qrom-05-2017-1532.

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PurposeThe reorganization of the Portuguese national healthcare system around networks of hospital centers was advanced for reasons promoted as those of effectiveness and efficiency and initially presented as an opportunity for organizational transcendence through synergy. The purpose of this paper is to study transcendence as felt by the authors’ participants to create knowledge about the process.Design/methodology/approachThe paper consists of an inductive approach aimed at exploring the lived experience of transcendence. The authors collected data via interviews, observations, informal conversations and archival data, in order and followed the logic of grounded theory to build theory on transcendence as process.FindingsTranscendence, however, failed to deliver its promise; consequently, the positive vision inscribed in it was subsequently re-inscribed in the system as another lost opportunity, contributing to an already unfolding vicious circle of mistrust and cynicism. The study contributes to the literature on organizational paradoxes and its effects on the reproduction of vicious circles.Practical implicationsThe search for efficiency and effectiveness through strategies of transcendence often entails managing paradoxical tensions.Social implicationsThe case was researched during the global financial crisis, which as austerity gripped the southern Eurozone gave rise to governmental decisions aimed at improving the efficiency of organizational healthcare resources. There was a sequence of advances and retreats in decision making at the governmental level that gave rise to mistrust and cynicism at operational levels (organizations, teams and individuals). One consequence of increasing cynicism at lower levels was that as further direction for change came from higher levels it became interpreted in practice as just another turn in a vicious circle of failed reform.Originality/valueThe authors contribute to the organizational literature on paradoxes by empirically researching a themes that has been well theorized (Smith and Lewis, 2011) but less researched empirically. The authors followed the processin vivo, as it unfolded in the context of complex strategic change at multiple centers.
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Gosetti-Ferencei, Jennifer Anna. "Immanent Transcendence in Rilke and Stevens." German Quarterly 83, no. 3 (August 25, 2010): 275–96. http://dx.doi.org/10.1111/j.1756-1183.2010.00084.x.

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葛, 珑珑. "On the Transcendence and Feedback of Literature in the New Media Era." World Literature Studies 08, no. 01 (2020): 1–7. http://dx.doi.org/10.12677/wls.2020.81001.

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R. Sistani, Shahram. "Transcendence or destructiveness: a Levinasian reading of Peter Carey's Bliss." Journal of Language and Literature 5, no. 3 (August 30, 2014): 93–99. http://dx.doi.org/10.7813/jll.2014/5-3/17.

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Weinstone, Ann. "Welcome to the Pharmacy: Addiction, Transcendence, and Virtual Reality." diacritics 27, no. 3 (1997): 77–89. http://dx.doi.org/10.1353/dia.1997.0027.

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42

Collings, David. "After the Covenant: Romanticism, Secularization, and Disastrous Transcendence." European Romantic Review 21, no. 3 (June 2010): 345–61. http://dx.doi.org/10.1080/10509585.2010.484634.

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43

Brown, Katherine A. "Confession and Social Space in the Decameron." Quaderni d'italianistica 38, no. 2 (February 4, 2019): 41–63. http://dx.doi.org/10.33137/q.i..v38i2.32231.

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This essay argues that confession in the Decameron is a liminal activity, which affords characters and readers a milieu removed from the space of society in which transformation and ultimately a temporary moment of transcendence of the secular world (almost a return to paradise) are achieved. In the tales of the Decameron in which confession is central to the narrative (novelle I.1, III.3, and VII.5), the liminal is a locus of trickery. Boccaccio subverts the notion of spiritual transcendence traditionally associated with the sacrament of confession and playfully substitutes the profane and the divine for each other. The parallels these stories establish between confession as a liminal activity and reading the Decameron suggests that Boccaccio’s masterpiece has the potential to transform its public in social but not necessarily metaphysical ways.
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Kamla, T. A. "Transitoriness and Christian Transcendence in Storm's Aquis Submersus." Forum for Modern Language Studies 39, no. 1 (January 1, 2003): 27–52. http://dx.doi.org/10.1093/fmls/39.1.27.

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45

Allen, William S. "Dead Transcendence: Blanchot, Heidegger, and the Reverse of Language." Research in Phenomenology 39, no. 1 (2009): 69–98. http://dx.doi.org/10.1163/156916408x389640.

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AbstractIn this essay I will examine the development of the notion of transcendence in Blanchot's early critical writings. Doing so indicates the radical way that Blanchot reconfigures this central ontological and theological term by way of his readings of the literary use of language. In turn this exposes the essential relation between finitude and literature, something which the second part of the essay will examine by way of Heidegger's study of the myth of Er.
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Johnson, Kendall. "Haunting Transcendence: The Strategy of Ghosts in Bataille and Breton." Twentieth Century Literature 45, no. 3 (1999): 347. http://dx.doi.org/10.2307/441924.

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Jha, Sourish. "Exploring the Horizon: Constructing Marx's Contribution on Praxis as Transcendence." Critique 38, no. 2 (May 2010): 207–18. http://dx.doi.org/10.1080/03017601003668738.

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48

Wang, Zhu. "Die Zwei Welten des Zauberbergs: Castorps Transzendenz als „inward transcendence“." arcadia 56, no. 1 (June 1, 2021): 65–81. http://dx.doi.org/10.1515/arcadia-2021-9016.

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Abstract Thomas Mann’s Novel, The Magic Mountain, is characterized by the opposition of two distinct worlds. A comparative study of various novels that share the ‘two worlds’ motif demonstrates to us that the existence of the two worlds plays an essential role in the Bildungsroman. The experience with the new possibilities of life at the sanatorium has given Hans Castorp, the hero of The Magic Mountain, the access to the ideal world. Towards the end of the novel, Castorp has denied the material understanding of death, love and disease that constitutes the world of reality and has thus attained an inward transcendence, which, as Ying-shih Yü argues, characterizes the Chinese intellectual world. Mann’s conception of Bildung as pointing to socialization, which is exemplified by Castorp’s transformation, is apparently opposed to the notion of Bildung as individualization. What is implied in Castorp’s integration into the historical context, the war, is far from a failure of the Bildung, but the noblest form of its triumph.
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49

Franke, William. "Dante’s theology and contemporary thought: Recovering transcendence?" Forum Italicum: A Journal of Italian Studies 55, no. 2 (June 15, 2021): 627–41. http://dx.doi.org/10.1177/00145858211021557.

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This article outlines how Dante’s philosophy and theology turn on issues that are being debated in broader philosophical, theological, and theoretical milieus today. It emphasizes, in particular, how the new horizon opened by certain postmodern—and more specifically post-secular—turns in philosophy shifts the light falling on the interface between the concepts of transcendence and immanence. As a result, Dante’s attempt, in the twilight of the Middle Ages, to renegotiate the relations between the two shows up as acutely relevant and potentially groundbreaking for current philosophical and theological inquiry. The areas of inquiry traversed include realized eschatology as theorized by Agamben; Foucault’s archeological model of knowledge; Patristic and medieval hexameral exegesis; the tension between hermeneutics and deconstruction; political theology; the theological turn in phenomenology; secularism and humanities as crypto-theological forms of thought. All are examined as prefigured in embryo by Dante’s comprehensive, poetic approach to knowing.
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50

Wilson, Rob. "The Will to Transcendence in Contemporary American Poet, Ai." Canadian Review of American Studies 17, no. 4 (December 1986): 437–48. http://dx.doi.org/10.3138/cras-017-04-03.

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