Log in

Relevant bibliographies by topics / Transcendence / Journal articles

Journal articles on the topic 'Transcendence'

To see the other types of publications on this topic, follow the link: Transcendence.

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2024

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Transcendence.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

2

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

3

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

6

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

7

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

8

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

9

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

10

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

11

Blass, Rachel B. "On the Possibility of Self-Transcendence: Philosophical Counseling, Zen, and the Psychological Perspective." Journal of Chinese Philosophy 23, no. 3 (February 10, 1996): 277–97. http://dx.doi.org/10.1163/15406253-02303003.

Full text

Abstract:

This paper distinguishes between two conceptions of philosophical counseling. The one focuses on the clarification of the individual’s psychological and philosophical self and the other on the transcendence of that self. A comparison of the latter conception with the self-transcendence that rakes place through Zen Buddhism contributes to the examination of the question of whether philosophical counseling can indeed overcome potential psychological obstacles to attaining a transcendent aim. Possible influences of the integration of psychological intervention into the philosophical search for transcendence are also discussed.

APA, Harvard, Vancouver, ISO, and other styles

12

Braam, Arjan W., Henrike Galenkamp, Peter Derkx, Marja J. Aartsen, and Dorly J. H. Deeg. "Ten-Year Course of Cosmic Transcendence in Older Adults in the Netherlands." International Journal of Aging and Human Development 84, no. 1 (September 30, 2016): 44–65. http://dx.doi.org/10.1177/0091415016668354.

Full text

Abstract:

Objectives Gerotranscendence is defined as a transition from a materialistic and rationalistic perspective to a more cosmic and transcendent view of life accompanying the aging process. Would gerotranscendence levels still increase in later life? The current prospective study investigates 10-year trajectories of cosmic transcendence (a core dimension of gerotranscendence). Methods Four interview cycles of the Longitudinal Aging Study Amsterdam with 3-year intervals from 1995 to 2006 provide data on cosmic transcendence, demographics (ages 57–85), religiousness, health, sense of mastery, and humor coping. Data are available for 2,257 respondents and 1,533 respondents in multivariate models. Results Latent Class Growth Analysis shows three course trajectories of cosmic transcendence: stable high, intermediate with a decrease, and stable low. Higher levels are predicted by age, importance of prayer, Roman Catholic affiliation, a low sense of mastery, higher cognitive ability, and humor coping. Similar results were obtained for the respondents who died during the study ( N = 378). Discussion Although levels of cosmic transcendence do not show much change during 10 years of follow-up, the oldest respondents nonetheless attain the highest cosmic transcendence levels. An inclination toward relativism and contemplation may facilitate cosmic transcendence. However, lower cognitive ability probably impairs the development toward cosmic transcendence.

APA, Harvard, Vancouver, ISO, and other styles

13

Satheesh Varma, M., and K. Sreenath. "Expansion of Self-Boundaries Foster Humans’ Ecological Behaviors: Relationship Between Self-Transcendence and Connectedness to Nature." Asian Review of Social Sciences 8, no. 1 (April 21, 2021): 82–86. http://dx.doi.org/10.51983/arss-2019.8.1.1525.

Full text

Abstract:

Environmental sustainability is one of the major social issues discussed in the current scenario. Connectedness to nature is the key factor fosters humans’ ecological behaviors. Self-transcendence is the expansion of the self-boundaries through connectedness with the self, individual, environment and transcendent beings. The current study examines the relationship between self-transcendence and connectedness to nature. We hypothesized that self-transcendence significantly predicts connectedness to nature feelings of participants. To verify this hypothesis we conducted a survey among 102 participants in the age group 20 to 58 from the southern states of India. Selected tools were administered to the participants and obtained data was analyzed using Pearson’s correlation coefficient and linear regression. The results showed that self-transcendence significantly predicted the participants’ feelings of connectedness to nature.

APA, Harvard, Vancouver, ISO, and other styles

14

Maintenay, André. "A Notion of “Immanent Transcendence” and Its Feasibility in Environmental Ethics." Worldviews: Global Religions, Culture, and Ecology 15, no. 3 (2011): 268–90. http://dx.doi.org/10.1163/156853511x588653.

Full text

Abstract:

AbstractThe focus of this paper is twofold. The main part is dedicated to an exploration of a possible foundation for a notion of “immanent transcendence” in environmental philosophy. As a foil to constructivist and relativist positions on “nature” as human creation/projection, I discuss nature as a self-emerging process larger than—hence transcendent of—us that is not linked to the supernatural (either religious transcendent power or “higher” metaphysical reality), by considering and building on a phenomenological account of the lived experience of nature, including an acknowledgment of the otherness of nature. This basis of an “immanent transcendence,” though distinct from religious transcendence, might nonetheless be categorized as a form of spirituality, and can be linked to the emergent “spiritual, but not religious” selfidentifi cation. In the final part, having established this framework, I consider its feasibility as a basis for environmental action and ethics.

APA, Harvard, Vancouver, ISO, and other styles

15

Hidajad, Arif, Ida Zulaeha, Nur Sahid, and Agus Cahyono. "The Civilization of Sandur Watch’s Transcendence in the Age of Globalization." Harmonia: Journal of Arts Research and Education 22, no. 1 (July 1, 2022): 174–86. http://dx.doi.org/10.15294/harmonia.v22i1.34803.

Full text

Abstract:

This research departs from the background that Sandur has a form of sublimation of transcendent normativity values conveyed through folk theater products. The main focus of the problem’s formulation in this study is to analyze the symbol system in Sandur, which is to connect to the meaning of transcendence normativity to be associated with the area of civilized society in the era of globalization. The aim is to prove the existence of the normative meaning of transcendence from the symbol system of Sandur’s spectacle and to implement the meaning of the normativity of the transcendence of Sandur as an effort to civilize society to face the negativity of globalization. The analysis in this study was carried out using descriptive qualitative methods through observation, interviews, documentation, and literature, then described based on the concept of Clifford Geertz’s interpretive anthropology. The results obtained in this study are (1) the symbol system in Sandur’s rituals, scenes, and songs has a transcendent normativity in the form of Mutmainah’s attitude and Beyond meaning, as a network of interactions and relationships in the vertical and horizontal dimensions, and (2) the transcendence civilization of Sandur’s spectacle in the era of globalization through Beyond meanings and attitudes Mutmainah to face the negative culture of globalization that allows the occurrence of cultural and moral decadence. The problem that becomes the focus of the transcendence civilization of Sandur’s spectacle in this study is not rejecting the achievement of globalization progress but rather an attempt to internalize the values in the sign of globalization to maintain the mentality of cultural ecstasy of the people born of transcendence normativity.

APA, Harvard, Vancouver, ISO, and other styles

16

Gołębiewska, Maria. "Patheticness and the Mundane Phenomenalisation of Transcendence according to Kierkegaard." Open Theology 5, no. 1 (January 1, 2019): 332–46. http://dx.doi.org/10.1515/opth-2019-0026.

Full text

Abstract:

Abstract Referring to the Platonic division between the transcendent and the immanent world as but a manifestation of the former, Søren Kierkegaard grasped the phenomenal character of the earthly world. According to Kierkegaard, in Transcendence, God is, and the transcendent Ideas exist as patterns of beings given to us in temporality, the fontal phenomenal character of which (as manifestations) intertwines with the real mundane ontological character. Kierkegaard argued against the Hegelian theory of dialectics, as well as the pathos theory, presenting dialecticity and patheticness as two ways in which the existing subject refers to the immanent world of temporality and the spiritual realm of Transcendence. The process of phenomenalisation, accomplished along with the existence of all earthly beings, is accompanied by a singular, subjective response of each individual to the immanent world. This response assumes the form of a dialectical balanced reaction, or a pathetic, hyperbolic, in the aesthetic, ethical and religious stages of individual existence (in the religious stage, it is a response to the world of Transcendence). The paper is dedicated to discussing the relations of the process of the phenomenalisation of Transcendence to its individual, religious responses, particularly the relations to the pathetic type of religious response, as indicated by Kierkegaard.

APA, Harvard, Vancouver, ISO, and other styles

17

Stoker, Wessel. "De Rothko kapel schilderijen en de ‘urgentie van de transcendente ervaring’." NTT Journal for Theology and the Study of Religion 62, no. 2 (May 18, 2008): 89–105. http://dx.doi.org/10.5117/ntt2008.62.089.stok.

Full text

Abstract:

Since the Romantic period, painters have no longer made use of traditional Christian iconography to express religious transcendence. Taking their cue from Schleiermacher’s Über die Religion, painters have sought for new, personal ways to express religious transcendence. One example is Caspar David Friedrich’s ‘Monk by the Sea’. Rosenblum argues, in his Modern Painting and the Northern Romantic Tradition, that there is a parallel between Friedrich and the abstract expressionist Rothko with respect to the expression to religious transcendence. In this article I investigate how the experience of transcendence that Rothko’s paintings want to evoke is to be described. Is it an experience of the sublime in the Romantic tradition? Is it the evocation of the ultimate in accordance with Tillich’s broad concept of religion? Does it display affinity between Rothko and the postmodern sublime of Lyotard? Or is it a transcendent experience that cannot be situated so easily within the options supplied? After determining Rothko’s understanding of transcendence, some issues will be brought up that could be fruitful for Christian theology.

APA, Harvard, Vancouver, ISO, and other styles

18

CHRISTINIA LANDRY, CHRISTINE DAIGLE And. "An Analysis of Sartre's and Beauvoir's Views on Transcendence: Exploring Intersubjective Relations." PhaenEx 8, no. 1 (June 4, 2013): 91. http://dx.doi.org/10.22329/p.v8i1.3905.

Full text

Abstract:

We will argue that Sartre’s failure and Beauvoir’s success in formulating a successful existential ethics lie in their distinct understandings of transcendence. Sartre’s struggle between transcendent consciousness and immanent body undermines being-in-the-world and being-with-others (what is, in Sartre’s language, only a being-for-others) as a way to enrich the self. Contra Sartre, Beauvoir’s notion of transcendence is an upsurge of being which originates in and necessitates bodily immanence. For Beauvoir, transcendence is to be gained only by revelling in immanence, a gesture that puts oneself at risk toward the Other. This putting oneself at risk is, however, the only way to generate an authentic and no longer conflictual encounter with the Other.

APA, Harvard, Vancouver, ISO, and other styles

19

Tousignant, Maura. "Transcendence and Its Shadow: A Depth Psychological Inquiry into Transcendence, the Transcendent Function, and Spiritual Bypassing." Psychological Perspectives 66, no. 4 (October 2, 2023): 479–96. http://dx.doi.org/10.1080/00332925.2023.2311547.

Full text

APA, Harvard, Vancouver, ISO, and other styles

20

Hurst, Andrea. "Self-Transcendence and the Pursuit of Happiness." Philosophies 8, no. 5 (October 18, 2023): 98. http://dx.doi.org/10.3390/philosophies8050098.

Full text

Abstract:

This philosophical investigation is motivated by the common association between happiness and self-transcendence, and a question posed by Freud: “Why is it so hard for men to be happy?” I consider the answers given in three key texts from the psychoanalytic tradition, Daniel Kahneman’s Thinking, Fast and Slow, Sigmund Freud’s Civilization and its Discontents, and Abraham Maslow’s The Farther Reaches of Human Nature. Based on a distinction between opposing forms of self-transcendence, ego-actualisation and ego-dissolution, the authors articulate the relation between self-transcendence and happiness in different, but equally unsatisfactory, ways. In all three texts, a dominant ideological framing is discernible, which prioritises the present/positive and ignores the work of the absent/negative, ironically leaving us with a sense of futility concerning the pursuit of happiness. I propose that an approach influenced by Lacanian ideas, which acknowledges the role played by unhappiness in producing happiness, plausibly challenges the traditional conception of happiness that places it out of human reach as the effect of a perfectly self-transcendent state. Instead, understood as the effect of resistance to the notion of self-transcendence as self-perfection, happiness, while still difficult to achieve because it requires another kind of self-transcendence, becomes attainable here and now by ordinary individuals.

APA, Harvard, Vancouver, ISO, and other styles

21

Hutchings, Shabaka, and Ashish Ghadiali. "Transcendence." Soundings 79, no. 79 (November 1, 2021): 138–52. http://dx.doi.org/10.3898/soun.79.09.2021.

Full text

Abstract:

An interview with musician Shabaka Hutchings, leader of the bands Sons of Kemet, The Comet is Coming and Shabaka and the Ancestors. The conversation starts with a discussion of multiplicity and unity, and the imperial habit of reducing multiplicity down to a single dominant unity, whether through imposing one religion, one view of empire, or one recognised form of art music. It looks at the different ways of viewing culture in the West and in African countries. And it discusses the relationship between jazz and classical music; improvisation; musical dialogue; South African music; transcendence through music; and musical healing.

APA, Harvard, Vancouver, ISO, and other styles

22

Dolan, Taylor. "Transcendence." Ecumenica 7, no. 1-2 (January 1, 2014): 120. http://dx.doi.org/10.5325/ecumenica.7.1-2.0120.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

Katrak, Ketu H. "Transcendence." Ecumenica 7, no. 1-2 (January 1, 2014): 121–24. http://dx.doi.org/10.5325/ecumenica.7.1-2.0121.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

Sterritt, David. "Transcendence." Quarterly Review of Film and Video 36, no. 1 (January 2, 2019): 84–85. http://dx.doi.org/10.1080/10509208.2019.1551005.

Full text

APA, Harvard, Vancouver, ISO, and other styles

25

Morgan, Speer. "Transcendence." Missouri Review 36, no. 3 (2013): 5–8. http://dx.doi.org/10.1353/mis.2013.0070.

Full text

APA, Harvard, Vancouver, ISO, and other styles

26

Killian, William L. "Transcendence." Caregiver Journal 12, no. 2 (July 1996): 23. http://dx.doi.org/10.1080/1077842x.1996.10781734.

Full text

APA, Harvard, Vancouver, ISO, and other styles

27

Mullany, S. "Transcendence." Obstetrics & Gynecology 98, no. 4 (October 2001): 702. http://dx.doi.org/10.1097/00006250-200110000-00031.

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

Mullany, S. "Transcendence." Obstetrics & Gynecology 98, no. 4 (October 2001): 702. http://dx.doi.org/10.1016/s0029-7844(01)01500-9.

Full text

APA, Harvard, Vancouver, ISO, and other styles

29

Merton, Andrew. "Transcendence." AJN, American Journal of Nursing 119, no. 9 (September 2019): 41. http://dx.doi.org/10.1097/01.naj.0000580252.10914.3b.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

Grier, Philip T. "On Divine Transcendence and Non-Transcendence." Owl of Minerva 52, no. 1 (2021): 73–88. http://dx.doi.org/10.5840/owl202152835.

Full text

Abstract:

The governing theme in Hegel’s account of the history of religions is the gradual emergence and separation of spirit from nature, culminating in the “infinite” transcendence of spirit over nature. Within the story of spirit itself, however, a more subtle and complex problem arises: the possible transcendence of infinite over finite spirit, of divine over human nature. Hegel firmly insisted that divine and human nature are one, a unity, thereby apparently ruling out the possibility of a transcendence of one over the other. And yet, it is not easy to dismiss the notion that infinite (divine) spirit must nevertheless in some respects transcend finite (human) spirit. The remainder of the essay attempts to tease apart several aspects of this problem, exploring possible senses of ‘transcendence’ (of infinite over finite spirit) that might be maintained, without violating Hegel’s central and profound theological claim.

APA, Harvard, Vancouver, ISO, and other styles

31

Becker-Landeck, Paul-Georg. "Transcendence measures by Mahler's transcendence method." Bulletin of the Australian Mathematical Society 33, no. 1 (February 1986): 59–65. http://dx.doi.org/10.1017/s0004972700002860.

Full text

Abstract:

Let f(z) be an analytic function in the unit circle satisfying the functional equation f(z) = a(z) f(zρ) + b(z), where ρ is a natural number and a(z), b(z) are polynomials. If α is an algebraic number, we give a transcendence measure for f(α). This improves earlier results of Galochkin and Miller.

APA, Harvard, Vancouver, ISO, and other styles

32

Tavares, Menino Allan S. M. Peter. "ACOUSTICALLY CHARACTERIZED 'EXPERIENCE OF TRANSCENDENCE' IN PFARKIRCHE ST MICHAEL, STEYR." VOLUME 39, VOLUME 39 (2021): 62–67. http://dx.doi.org/10.36336/akustika20213962.

Full text

Abstract:

Experience of Transcendence’ is acoustically characterized in Pfarrkirche St Michael, Steyr using trained participants’ feedback during live organ rendition of Johann Sebastian Bach’s ‘TOCCATA’. Transcendental experiences of ‘awe’, ‘deeper understanding’ and ‘tranquility’ were acoustically derived and termed as ‘Acoustically Transcendent Awe’ (ATAWE), ‘Acoustically Transcendent Intelligibility’ (ATINT), and ‘Acoustically Transcendent Tranquility’ (ATTRANQ). In this study, ‘Acoustically Transcendent Intelligibility’ (ATINT) and ‘Acoustically Transcendent Tranquility’ (ATTRANQ) showed significant multiregressions with subjective acoustical qualities of the space (R2=0.99; p=0.01) and (R2=0.99; p=0.04) respectively. Instantaneous, statistical and percentile sound levels during ambient noise and during live performances were recorded at different listening zones. Background Noise Levels (LA90) between 76dB-82dB indicated congregational and choir space as optimally loud (without any need for electro-acoustical support) and sanctuary (with LA90 value of 56.8dB) as needing support, for performance and listening. Acoustically ranscendent Intelligibility (ATINT) was found significantly predictable from Subjective Acoustical Quality of Silence from Background Noise (SAQSNOIS) (p=0.05) and from Background Noise Level (LA90) (p=0.05). Perception of optimal Reverberance (SAQREV) in the Choir Loft provides good ambience for choir and musicians. These significant relationships between Acoustical Transcendence Impressions, Subjective Acoustical Qualities and Sound Levels can serve as part of Pfarrkirche St Michael’s unique intangible heritage.

APA, Harvard, Vancouver, ISO, and other styles

33

Tolstaya, Katya, and Frank Bestebreurtje. "Furthering the Dialogue Between Religious Studies and Theology: An Apophatic Approach as a Heuristic Tool for Methodological Agnosticism." Journal of the American Academy of Religion 89, no. 2 (June 1, 2021): 469–505. http://dx.doi.org/10.1093/jaarel/lfab056.

Full text

Abstract:

Abstract Debates on the relation between theology and religious studies ultimately revolve around epistemological questions: What are the respective limits of religious and academic knowledge and reasoning, and along what boundaries can they meet? This contribution argues that the “reality of religion” is the shared subject matter of these disciplines. For methodological purposes, a distinction is made between two poles: the “transcendent frame” of theology, which defines the reality of religion with reference to transcendence, and the “immanent frame” of religious studies, which defines the reality of religion with reference to the empirical or immanent and in which transcendence is “bracketed.” A qualified methodological agnosticism that considers the bounds of knowledge can further the dialogue between theology and religious studies on the status of transcendence. The theological apophatic method, which departs from a sense of not-knowing and the limits of human knowledge, can serve as a heuristic tool.

APA, Harvard, Vancouver, ISO, and other styles

34

Wang, Qingjie James. "‘Transcendence’ in Being and Time and Its Chinese Translation." Journal of Chinese Philosophy 50, no. 3 (November 14, 2023): 283–97. http://dx.doi.org/10.1163/15406253-12340112.

Full text

Abstract:

Abstract The problem of ‘transcendence’/‘transcendental’/ ‘transcendent’ runs throughout Heidegger’s Being and Time, and it is central to many of its core concerns. The confusion about the different meanings of using the same words in the history of philosophy from Kant to Heidegger causes not only problems in understanding but also problems in the translation of the philosophical classics, especially in a non-Indo-European language such as Chinese. Through examination of Kant’s conception of the ‘transcendental’ and a critical textual analysis of Heidegger’s reinterpretation of ‘transcendence’ as a temporal ecstatic Dasein’s existence, this essay attempts to show that the problem of transcendence, along with the debates over the Chinese translation of the relevant terms, is not merely a problem in a traditional theory of knowledge or epistemology. Rather, it belongs primarily and essentially to fundamental ontology and thus to Heidegger’s question of Being.

APA, Harvard, Vancouver, ISO, and other styles

35

King, Pamela Ebsytne, Rebecca Ann Baer, Sean A. Noe, Stephanie Trudeau, Susan A. Mangan, and Shannon Rose Constable. "Shades of Gratitude: Exploring Varieties of Transcendent Beliefs and Experience." Religions 13, no. 11 (November 11, 2022): 1091. http://dx.doi.org/10.3390/rel13111091.

Full text

Abstract:

The study of gratitude has expanded beyond interpersonal gratitude and considers how people respond to gifts that are not caused by human agency. Given the discord between the prominent understanding of gratitude requiring the appropriate recognition of a gift to a giver and the increasing divergence of transcendent belief systems that do not acknowledge a transcendent or cosmic giver, we explored how people with different worldviews viewed and experienced gratitude. Transcendence does not hinge on metaphysical beliefs, but it can be experienced phenomenologically and subjectively. We conducted a case-study narrative analysis (N = 6) that represents participants from three different categories of belief systems: theistic, non-theistic but spiritual, and other. Our findings demonstrate how people link their transcendent narrative identity to their thoughts, feelings, and behaviors pertaining to gratitude. Although the theistic participants thanked God for gifts, others who experienced transcendence without a clear referent or source described responding to gratitude by sharing goodness forward. These narratives suggest that the recognition and appreciation of a gift stemming from beyond human cause may be enough to generate transcendent emotions and values that prompt beyond-the-self behaviors.

APA, Harvard, Vancouver, ISO, and other styles

36

Diagne, Souleymane Bachir. "Time, Transcendence in Islamic Thought and an Embrace of “Catholic Modernity”." NTT Journal for Theology and the Study of Religion 75, no. 3/4 (September 1, 2021): 429–40. http://dx.doi.org/10.5117/ntt2021.3/4.006.diag.

Full text

Abstract:

Abstract Taylor characterizes Western modernity as being very inhospitable to the transcendent, yet also as opening an opportunity for a renewed engagement with the transcendent from within modernity. This debate is also vivid in Islam and I will reconstruct it by focusing on the concept of time (dahr). Some strains in Islam condemned the posture of maximizing the “flourishing of life” within the limits of (a life)time as dahriya because it would, in their eyes, constitute a rejection altogether of the transcendent. This position was seen as the quintessence of “the philosophers” (al Ghazali) and of Western modernity (al Afghani). Opposing this view, I will then explain how and why I can make a rapprochement between Charles Taylor’s proposal of a “Catholic modernity” and Islamic modernity through the lenses of Muhammad Iqbal’s philosophy of time. Through his analysis of the hadith “Do not vilify time, because time is God,” Iqbal shows that time (dahr) should not be considered as the antithesis of transcendence, but that in time, from within dahr, transcendence is present: in “creative evolution” (Bergson), life is not enclosed in immanence, but on the contrary God is manifesting himself under his name dahr.

APA, Harvard, Vancouver, ISO, and other styles

37

Humphrey, Virginia, and Beth Barmack. "Transcendence, transmission and transformation: the transcendent function in infant observation." Journal of Analytical Psychology 55, no. 3 (June 2010): 321–38. http://dx.doi.org/10.1111/j.1468-5922.2010.01846.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

38

Davidson. "Metaphorical Transcendence:." Journal of Speculative Philosophy 29, no. 3 (2015): 366. http://dx.doi.org/10.5325/jspecphil.29.3.0366.

Full text

APA, Harvard, Vancouver, ISO, and other styles

39

Marshall, Alison. "Negotiating Transcendence." Ethnologies 25, no. 1 (2003): 5. http://dx.doi.org/10.7202/007123ar.

Full text

APA, Harvard, Vancouver, ISO, and other styles

40

Johnson, Julian, Arnold Whittall, and Jonathan Harvey. "Tracing Transcendence." Musical Times 141, no. 1873 (2000): 65. http://dx.doi.org/10.2307/1004739.

Full text

APA, Harvard, Vancouver, ISO, and other styles

41

Schalow, Frank. "Religious Transcendence." Philosophy and Theology 4, no. 4 (1990): 351–63. http://dx.doi.org/10.5840/philtheol1990448.

Full text

APA, Harvard, Vancouver, ISO, and other styles

42

Peter Cooley. "After Transcendence." Hopkins Review 1, no. 4 (2008): 538. http://dx.doi.org/10.1353/thr.0.0020.

Full text

APA, Harvard, Vancouver, ISO, and other styles

43

Bowron, Holly. "Imaging Transcendence." Journal of the American Psychiatric Nurses Association 7, no. 5 (October 2001): 177–78. http://dx.doi.org/10.1067/mpn.2001.118763.

Full text

APA, Harvard, Vancouver, ISO, and other styles

44

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

45

Strand, Svein E. "Transcendence Descended." Mission Studies 31, no. 1 (February 26, 2014): 44–59. http://dx.doi.org/10.1163/15733831-12341308.

Full text

Abstract:

Abstract Our worldview, the basic assumptions of and for reality, strongly influences our perception of the Gospel. Thirty years ago Paul G. Hiebert wrote about the excluded middle, arguing that his “Western” assumptions of reality prevented him from grasping the spiritual world he faced as a missionary to India. This article, written thirty years later, argues that in parts of Europe there is, rather than an exclusion of the middle, an increasing tendency to exclude the top. That is to say, there is a greater opening for spiritual realities than we saw a few decades ago, but there is also an increased reluctance to accept spiritual absolutes. There is no authority on the top of the hierarchy. A parallel to a religiosity with an excluded top is seen in the immanentist religious culture found in Japan, where God is not easily seen as transcendent from the creation. The article makes use of worldview theory and insights from Japanese culture in its argument for “transcendence descended” – that God is increasingly limited to the immanent sphere.

APA, Harvard, Vancouver, ISO, and other styles

46

Peers, Glenn. "Descending Transcendence." Religion and the Arts 22, no. 5 (November 26, 2018): 639–60. http://dx.doi.org/10.1163/15685292-02205004.

Full text

Abstract:

Abstract This essay argues for the importance of stuff for understanding human significance and humility. It examines a number of contemporary artists’ work in the motile miniature, the scale of transcendence that suits both our relation to the world surrounding us and to that below our habitual perception. The transcendence proposed is not vertical and anagogical, but downward toward the level of the minute, even molecular, where we can find the vitalist forces of the world, and our own responsibilities and roles within them. This essay takes as it subject several projects by modern and contemporary artists, in order to argue for why matter matters. Each follows the route to transcendence through descent that was first recorded in the method of Thales of Miletus in archaic Greece, when he went below ground for a wormworld view into the heavens so that he could see the stars more clearly. Each of these artists allows us to enter into the perspective of stuff that might push against our insistence on human priority and open to a different level of sublime.

APA, Harvard, Vancouver, ISO, and other styles

47

Moriconi, Enrico, and Ernesto Napoli. "Dummett's transcendence." Philosophia 18, no. 4 (December 1988): 371–83. http://dx.doi.org/10.1007/bf02380649.

Full text

APA, Harvard, Vancouver, ISO, and other styles

48

Gala, Jagruti. "Everyday Transcendence." AI Practitioner 18, no. 4 (November 1, 2016): 48–53. http://dx.doi.org/10.12781/978-1-907549-29-8-9.

Full text

APA, Harvard, Vancouver, ISO, and other styles

49

de Torre, Joseph M. "Human Transcendence." Catholic Social Science Review 2 (1997): 163–70. http://dx.doi.org/10.5840/cssr1997218.

Full text

APA, Harvard, Vancouver, ISO, and other styles

50

Sauer, James B. "Engaging Transcendence." Philosophy in the Contemporary World 4, no. 4 (1997): 1–5. http://dx.doi.org/10.5840/pcw19974417.

Full text

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!