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Journal articles on the topic 'Transcendency'

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

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Nishioka, Keiji. "A note on the transcendency of Painlevé’s first transcendent." Nagoya Mathematical Journal 109 (March 1988): 63–67. http://dx.doi.org/10.1017/s0027763000002762.

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Here we shall prove that Painlevé’s first transcendent, a solution of the equation y″ = 6y2 + x, can not be described as any combination of solutions of first order algebraic differential equations and those of linear differential equations. This result gives an answer to the question whether the function is truely new or not.

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2

Becker, Paul-Georg, and Walter Bergweiler. "Transcendency of local conjugacies in complex dynamics and transcendency of their values." manuscripta mathematica 81, no. 1 (December 1993): 329–37. http://dx.doi.org/10.1007/bf02567862.

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3

Li, Wen Rong. "On the transcendency of function." Analysis 14, no. 2-3 (September 1994): 221–26. http://dx.doi.org/10.1524/anly.1994.14.23.221.

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4

Hančl, Jaroslav. "Two proofs of transcendency of $\pi$ and $e$." Czechoslovak Mathematical Journal 35, no. 4 (1985): 543–49. http://dx.doi.org/10.21136/cmj.1985.102048.

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5

Kanou, Naruo. "Transcendency of zeros of Eisenstein series." Proceedings of the Japan Academy, Series A, Mathematical Sciences 76, no. 5 (May 2000): 51–54. http://dx.doi.org/10.3792/pjaa.76.51.

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6

임효섭. "Attachment and Transcendency of Libai's poetry." Dongyang studies in Korean Classics 32, no. 32 (February 2011): 329–58. http://dx.doi.org/10.35374/dyha.32.32.201102.012.

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7

Boulagouaz, M. "Graded transcendental extensions of graded fields." International Journal of Mathematics and Mathematical Sciences 2003, no. 70 (2003): 4435–46. http://dx.doi.org/10.1155/s0161171203210656.

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8

Kurokawa, Nobushige, and Masato Wakayama. "!ALGEBRAICITY AND TRANSCENDENCY OF BASIC SPECIAL VALUES OF SHINTANI’S DOUBLE SINE FUNCTIONS." Proceedings of the Edinburgh Mathematical Society 49, no. 2 (May 30, 2006): 361–66. http://dx.doi.org/10.1017/s0013091504001579.

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9

Yu, Xiuyuan. "A theorem on the transcendency of a function." Chinese Science Bulletin 43, no. 1 (August 1998): 24–27. http://dx.doi.org/10.1007/bf02885504.

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10

Yu, Xiuyuan. "A theorem on the transcendency and its applications." Science in China Series A: Mathematics 40, no. 8 (August 1997): 825–31. http://dx.doi.org/10.1007/bf02878922.

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11

Malešević, Branko, Dragana Todorić, Ivana Jovović, and Sonja Telebaković. "Differential Transcendency in the Theory of Linear Differential Systems with Constant Coefficients." ISRN Mathematical Analysis 2012 (July 12, 2012): 1–8. http://dx.doi.org/10.5402/2012/403983.

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We consider a reduction of a nonhomogeneous linear system of first-order operator equations to a totally reduced system. Obtained results are applied to Cauchy problem for linear differential systems with constant coefficients and to the question of differential transcendency.

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12

Becker, Paul-Georg, and Thomas Töpper. "Transcendency Results for Sums of Reciprocals of Linear Recurrences." Mathematische Nachrichten 168, no. 1 (1994): 5–17. http://dx.doi.org/10.1002/mana.19941680102.

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13

Arienti, R., and G. Nicoletti. "Entropy: Algorithm and transcendency general insights and practical applications." Experimental Thermal and Fluid Science 7, no. 2 (August 1993): 141. http://dx.doi.org/10.1016/0894-1777(93)90166-g.

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14

CHO BAE GYUN. "Fazang’s Subsume-transcendency Logic in the ten-fold Consciousness-only." BUL GYO HAK YEONGU-Journal of Buddhist Studies 38, no. ll (March 2014): 257–93. http://dx.doi.org/10.21482/jbs.38..201403.257.

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15

Cho, Bae-gyun. "The Subsume-transcendency Composition of the discrimination of Gotra in Huayanyijiaoyifenqizhang." Journal of Eastern-Asia Buddhism and Culture 46 (June 2021): 3–27. http://dx.doi.org/10.21718/eabc.2021.46.01.

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16

Srinivasan, Doris Meth. "From Transcendency to Materiality: Para Siva, Sadasiva, and Mahesa in Indian Art." Artibus Asiae 50, no. 1/2 (1990): 108. http://dx.doi.org/10.2307/3250088.

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17

Triwahyuningsih, Triwahyuningsih. "Emancipatory Of Legal Transendency In Indonesia: Study Of Moral Aspects In The Making Of Laws And Regulations In Indonesia." Journal of Transcendental Law 1, no. 2 (December 14, 2019): 124–46. http://dx.doi.org/10.23917/jtl.v1i2.9132.

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ABSTRACT Objectives: This paper aims to answer the question of how the relationship between law and moralism, as well as how to internalize moral principles in making laws and regulations in Indonesia. Methodology: This study used a philosophical approach that aimed to explore the relationship between law and morals from the perspective of John Austin, Kelsen, and H. L. A Hart. It also used the transcendental perspectives in exploring the importance of internalizing moral principles in making laws and regulations in Indonesia. The research method in the article used descriptive normative research methods, with interpretative data processing techniques regarding the importance of moral aspects in making laws and regulations in Indonesia. Findings: The dominance of the philosophy of positivism has broad implications. The closure of the law to morality raised by adherents of legalism, legal positivism, or reinerechtslehre does not only raise injustice everywhere but also appear with a face of totalitarian or repressive law. Law and moral relations, according to John Austin (1790-1859), are diametrically separated and tend to favor the law (the law negates morals), while Hans Kelsen and Austin place religious and moral inferiority while favoring positive law. According to Kelsen, the law deals with the form (formal), not the content (material); then, Hart tries to offer the principle of morality as a minimum legal requirement in which the pattern of the relationship is cooperative or independent dialogue. Whereas in the transcendent perspective, law and morals are in a dialogue-integrative relationship. The legislators should have spiritual intelligence; that is, they do not want to be bound and limited by existing standards but want to go beyond and transcend the existing situations (transcendental). With spirituality, the legislators, who are in accordance with the principle, can produce laws that show the emancipatory of legal transcendency. The laws do not only humanize humans but are also oriented to moral values that originate from God. Benefit: The benefit of this paper is to be the basis for guarding moral values in making the Law, starting from the preparation and initiative for the submission of the draft law, discussion of the draft law, and approval of the draft law. Originality/novelty: Internalization of moral principles in law can produce laws that can make people happy and answer the problems of human life. At least three elements are fulfilled, namely justice, efficacy, and legal certainty. Keywords: transcendency, morals, the formation of laws

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18

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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19

Malesevic, Branko. "Some considerations in connection with Kurepa's function." Publikacije Elektrotehnickog fakulteta - serija: matematika, no. 14 (2003): 26–36. http://dx.doi.org/10.2298/petf0314026m.

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In this paper we consider the functional equation for factorial sum and its particular solutions (Kurepa's function K(z) [3] and function K1(z)). We determine an extension of domain of functions K(z) and K1(z) in the sense of Cauchy's principal value at point [2]. In this paper we give an addendum to the proof of Slavic's representation of Kurepa's function K(z) [6]. Also, we consider some representations of functions K(z) and K1(z) via incomplete gamma function and we consider differential transcendency of previous functions too.

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20

Cho, Baegyun. "The Subsume-transcendency composition of Huayan thought - Focusing on Non-obstruction between Phenomena -." Journal of Eastern-Asia Buddhism and Culture 37 (March 31, 2019): 191–213. http://dx.doi.org/10.21718/eabc.2019.37.08.

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21

De Keukelaere, Simon. "What Is Deviated Transcendency?: Woolf's The Waves as a Textbook Case." Contagion: Journal of Violence, Mimesis, and Culture 12, no. 1 (2005): 195–218. http://dx.doi.org/10.1353/ctn.0.0018.

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22

Ogawara, Hiroshi. "Differential Transcendency of a Formal Laurent Series Satisfying a Rational Linear q-Difference Equation." Funkcialaj Ekvacioj 57, no. 3 (2014): 477–88. http://dx.doi.org/10.1619/fesi.57.477.

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23

Kliszcz, Aneta, and Joanna Komorowska. "Transcendency of conceptual framework: some reflections on the non-translatability of Latin epic poetry." Tekstualia 1, no. 5 (December 31, 2019): 31–44. http://dx.doi.org/10.5604/01.3001.0014.4098.

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The essay explores questions related to the intrinsic elusiveness of intertextual dimensions of Latin imperial poety. Starting with the existing Polish translations of imperial epic poets (Lucan, Silius, Statius) it considers the relationship of thir opening verses to the iconic Arma virumque cano… of Virgil’s Aeneid thus unveiling the massive semantic and poetic losses suffered by the target text, as its newfound independence results in the loss of an essential and purposeful connection with the ‘master poem’.

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24

Aizenbud, Alexander M. "On the GK-transcendency degree of division rings of fractions of polycyclic group rings." Communications in Algebra 22, no. 1 (January 1994): 243–51. http://dx.doi.org/10.1080/00927879408824842.

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25

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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26

Orte, A. "The “Carte Du Ciel” Instrument Of San Fernando: A Century Of Activity." Symposium - International Astronomical Union 133 (1988): 65–74. http://dx.doi.org/10.1017/s0074180900139439.

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The installation of the “Carte du Ciel” instrument was of great transcendency for the history of the Instituto y Observatorio de Marina. After briefly outlining the main difficulties for the development of the Observatory by that time, the personality of Captain Pujazón, responsible of the improvement of his institute and organizer of the work of the astrograph at San Fernando, is commented. We describe the spanish participation in the “Carte du Ciel” campaign and the subsequent use of the instrument in different international programs until the present days. The profitableness of the astrograph in continuing to support some aspects of the modern astrometrical research, is concluded.

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27

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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28

Kure, Nikolaj. "Det meningsfulde arbejdsliv og ”religiøficeringen” af organisationen." Dansk Sociologi 23, no. 3 (September 27, 2012): 9–29. http://dx.doi.org/10.22439/dansoc.v23i3.4176.

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Artiklen er en systemteoretisk analyse af tre managementbøger: Lars Kolinds Kolind Kuren, Alfred Josefsens Min passion for ledelse og Mads Øvlisens Heartcore. Bøgerne repræsenterer det, der kunne kaldes ”meningskommunikation”, nemlig kommunikation, der sætter en større bestemmelse – en ”mening” – som organisationens egentlige formål og eksistensbetingelse. I artiklen undersøger jeg, hvad der sættes på spil, når mening gøres til et centralt element i organisationers kommunikation. Med afsæt i systemteorien vil jeg hævde, at meningskommunikationen udfolder en religiøs kodning, der 1) iagttager organisationens beslutninger med afsæt i sondringen immanens/transcendens, og 2) inviterer medarbejderen til at iagttage sig selv som formidler mellem det immanente og det transcendente gennem inkarnationen af organisationens større bestemmelse. Mit argument er altså, at meningskommunikationen ikke blot handler om ”at gøre en positiv forskel”, men om at gøre medarbejderen til genstand for religiøs selvrefleksion. Hvis det er rigtigt, betyder det, at medarbejderens personlighed gøres organisatorisk relevant på en ny måde. I denne kontekst sættes personligheden ikke længere som noget, der kontinuerligt skal udvikles, men snarere som et afsluttet reservoir af begivenheder og historier, der potentielt kan udtrykke det transcendente. ENGELSK ABSTRACT: Nikolaj Kure: Meaningful Working Life and its Religious Coding The article is a systems theoretical analysis of three contemporary Danish books about management: Lars Kolind’s Kolind Kuren, Alfred Josefsen’s Min passion for ledelse and Mads Øvlisen’s Heartcore. These books discuss what could be called “meanings communication”. This is the idea that communication defines the larger purpose – or meaning – in an organization’s raison d’être. I examine what is at stake when organizations put meaning at the heart of their communication. My main contention is that meaning communication displays a religious code that 1) observes decisions by means of the scheme immanence/transcendence, and 2) invites the employee to observe herself as an intermediary between the observable and the transcendent through the incarnation of the organization’s ”meaning”. I argue that “meanings communication” is not simply about ”making a positive difference” but about making the employee reflect about herself in a religious manner. If I am right, this suggests that organizations’ views on personality are changing. The employee then should see her own personality not as an object of continuous development, but as a reservoir of events and stories that may reflect the organization’s transcendent meaning. Key words: Meaningful work, religion in work, systems theory, self-management.

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29

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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30

Johnsen, William A. "Geoffrey Hill, René Girard, and the Logic of Sacrifice." Religion and the Arts 16, no. 5 (2012): 573–80. http://dx.doi.org/10.1163/15685292-12341240.

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Abstract According to René Girard, the logic of sacrifice is scapegoating, the logic of self-sacrifice is self-transcendency true or deviated. Ibsen completed his unfinished epic poem “Brand” by rewriting it as a dramatic poem; dramatization clarified the mutually complicit nature of Brand’s useless self-sacrifice to and by his community. Ibsen rewrote Brand with great speed and facility and, ten years later, perhaps with the lesson of Brand’s unnecessary self-sacrifice in mind, achieved that regularity of intense focus that produced a play every two years. Geoffrey Hill’s stage version completes the process of dramatizing Brand. By his own accounting in a 1979 interview Hill wrote his Brand with great speed and facility; ten years later, he began the current period of unrivalled periodic productivity.

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31

Costeki, Evanildo. "INCIDÊNCIAS DA FILOSOFIA DE ERIC WEIL NA TEOLOGIA DE HENRI BOUILLARD." Perspectiva Teológica 44, no. 123 (September 3, 2014): 295. http://dx.doi.org/10.20911/21768757v44n123p295/2012.

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O presente artigo procurará expor, em um primeiro momento, a interpretação de Bouillard da atitude da fé em Eric Weil e, depois, em um segundo momento, explorar a influência do pensamento weiliano sobre a teologia bouillardiana. É verdade que, em princípio, o sistema weiliano ignora tanto as religiões históricas quanto as reflexões filosóficas sobre Deus. Não obstante, o pensamento weiliano é essencialmente aberto a uma transcendência infinita, representada pela categoria Sentido da Logique de la philosophie. A originalidade de Bouillard está em aproximar essa transcendência filosófica com a experiência religiosa. Para fazer isso, ele nega toda possibilidade de acesso a Deus através da teologia filosófica natural e passa a defender uma teologia plural das diversas experiências religiosas, compreendidas na Logique de la philosophie como “poesia fundamental”, isto é, como produção de sentido concreto. É desse modo que,segundo Bouillard, as experiências religiosas, incluindo a fé cristã, podem encontrar espaço no sistema weiliano.ABSTRACT: The essay tries firstly to present Bouillard’s interpretation of the attitude of faith in Eric Weil and secondly to determine the influence of Weil’s thought on Bouillard’s theology. Weil’s system, although (at least in principle) not considering neither historic religions nor philosophical reflections on God, is essentially open to an infinite transcendence represented by the category of Meaning in Logique de la Philosophie. Bouillard’s originality refers to the approximation between this philosophical transcendency with religious experience via the affirmation of a theology of different religious experiences in the detriment of all influences between access to God and natural philosophical theology. By interpreting the pluralism of religious experiences as Logique de la Philosophie ”fundamental poetry” — i.e. as production of concrete meaning — Bouillard can stress the possibility of encounter between religious level (Christianity included) and Weil’s system.

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32

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.

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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.

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33

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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Jackson, Alecia Y., and Lisa A. Mazzei. "Experience and “I” in Autoethnography." International Review of Qualitative Research 1, no. 3 (November 2008): 299–318. http://dx.doi.org/10.1525/irqr.2008.1.3.299.

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The purpose of this paper is to deconstruct the “researcher as subject” (Ellis & Bochner, 2000) imperative in authoethnography in order to confront the limits of a reliance on experience and a narrative voice in the genre. We use poststructural theories of experience and language (i.e., voice) to analyze the assumptions of each and how these constructs are employed in autoethnography. We argue that in an attempt to engage the crises of representation by transgressively blurring genres and writing against the disembodied voice of objectivism, autoethnographers run the risk of simply replacing one privileged center with another, making similarly narrow claims to truth, authority, and authenticity as objectivism: autoethnography has exchanged transcendency for transparency. To keep autoethnographic practices “vigilant,” as Spivak (1984–85) would have us do, we explore ways in which experience and the narrative “I” may be reconstituted in narrative research.

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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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36

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.

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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.

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37

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.

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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.

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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.

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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.

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Bollack, Jean. "Die Dichtung und die Religion." Zeitschrift für Ästhetik und Allgemeine Kunstwissenschaft Band 51. Heft 1 51, no. 1 (2006): 106–17. http://dx.doi.org/10.28937/1000107614.

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Dem Gedenken an den verstorbenen Dichter Théophile Gautier gibt Mallarmé in seinem Gedicht Toast funébre eine Form, in der die religiöse Praxis programmatisch und in strenger Antithese der Kunst des Wortes gegenübergestellt wird. Der Verzicht auf das eine bedingt das Gelingen des anderen. Die Religion besteht aus leeren Formen; ein Spiel mit Schemen führt das Jenseits in kosmischen Kulissen ad absurdum. Die Sprache eröffnet den Raum einer innerweltlichen Transzendenz, die sich auf dem Boden eines kathartischen Atheismus in der artistischen Moderne erfüllt. In his poem ›Toast funébre‹, Mallarmé gives a form to the commemoration of the dead poet Théophile Gautier by confronting the religious practice with the art of the word in a programmatic and strictly antithetic manner. To renounce the former implies to achieve the latter. Religion consists of empty forms; a play with phantoms shows, in the realm of cosmic wings, the absurdity of the beyond. Language opens a sphere for innerwordly transcendency which is accomplished in artistic modernity on the basis of cathartic atheism.

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ZANARDO, PAOLO. "ALGEBRAIC ENTROPY OF ENDOMORPHISMS OVER LOCAL ONE-DIMENSIONAL DOMAINS." Journal of Algebra and Its Applications 08, no. 06 (December 2009): 759–77. http://dx.doi.org/10.1142/s0219498809003618.

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Let R be a local one-dimensional integral domain, with maximal ideal 𝔐 and field of fractions Q. Here, a local ring is not necessarily Noetherian. We consider the algebraic entropy ent g, defined using the invariant gen, where, for M a finitely generated R-module, gen (M) is its minimal number of generators. We relate some natural properties of R with the algebraic entropies ent g(ϕ) of the elements ϕ ∈ Q, regarded as endomorphisms in End R(Q). Specifically, let R be dominated by an Archimedean valuation domain V, with maximal ideal P. We examine the uniqueness of V, the transcendency of the residue field extension V/P over R/𝔐, and the condition for R to be a pseudo-valuation domain. We get mutual information between these properties and the behavior of ent g, focusing on the conditions ent g(ϕ) = 0 for every ϕ ∈ Q, ent g(ψ) = ∞ for some ψ ∈ Q, and ent g(ϕ) < ∞ for every ϕ ∈ Q.

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Koral’kov, A. D., E. M. Ovsiyuk, V. V. Kisel, A. V. Chichurin, Ya A. Voynova, and V. M. Red’kov. "Spinless Particle with Darwin–Cox Structure in an External Coulomb Field." Nonlinear Phenomena in Complex Systems 23, no. 4 (December 4, 2020): 357–73. http://dx.doi.org/10.33581/1561-4085-2020-23-4-357-373.

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Generalized Klein–Fock–Gordon equation for a spinless particle with the Darwin–Cox structure, which takes into account distribution of the electric charge of a particle inside a finite spherical region is studied in presence of an external Coulomb field. There have been constructed exact Frobenius type solutions of the derived equations, convergence of the relevant power series with 8-term recurrent relations has been studied. As an analytical quantization rule is taken the so-called transcendency conditions. It provides us with a 4-th order algebraic equation with respect to energy values, which has four sets of roots. One set of roots, 0 < En;k < 1, depending on the angular momentum n = 0; 1; 2; : : : and the main quantum number n = 0; 1; 2; : : : may be interpreted as corresponding to some bound states of the particle in a Coulomb field. In the same manner, a generalized nonrelativistic Schr¨odinger equation for such a particle is studied, the final results are similar.

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Kotthaus, Jochem. "The Religious Experience of Setting Off Emergency Flares?" Schutzian Research 12 (2020): 125–54. http://dx.doi.org/10.5840/schutz2020127.

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The vague idea of likening soccer to religion, specifically in watching soccer as a fan, is widespread spread in both everyday life media and academia. The slightly muddled discourse can be clarified by focusing on two variations, differentiating between sport in religion and sport as religion. Concentrating on sport as a form of religious activity and experience, it seems obvious that one’s theoretical framework here connects Durkheim’s elevation of formerly profane objects to a Sacred with concepts of individualization and secularization. Yet, taking a critical look from the perspective of Luckmann’s theory of invisible or private religion, religion ought to be more narrowly conceived as a specific experience of transcendency. Employing Berger, it is plausible to employ a different rationale, leading to the conclusion that fandom constitutes a mimicry-religion. Mimicry-religion adheres to the inclination of the Self to understand his or her experience as religious for the need of a nomos, a legitimization of social institutionalizations.

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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.

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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.

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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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Anwar, M. Shoim. "Novel Siddhartha Karya Hermann Hesse: Pencarian Chiffer-chiffer Transendensi (Siddhartha Novel by Hermann Hesse: The search of chiffers transcendency)." METASASTRA: Jurnal Penelitian Sastra 9, no. 1 (August 18, 2016): 37. http://dx.doi.org/10.26610/metasastra.2016.v9i1.37-52.

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Setelah Perang Dunia I, manusia modern mengalami kegelisahan spiritual. Novel Siddhartha karya Hermann Hesse merepresentasikan kegelisahan tersebut dalam menemukan kebahagiaan. Fokus permasalahan dan tujuan penelitian ini adalah untuk mendeskripsikan usaha manusia untuk menemukan kebahagiaan abadi dalam kerangka filosofis. Penelitian ini menggunakan pendekatan kualitatif, sumber datanya adalah teks novel yang dianalisis secara interaktif-dialogis, serta menggunakan eksistensialisme sebagai basis teorinya. Tampak pada hasil penelitian bahwa dogma agama yang secara formal telah dipelajari, bahkan dilakukan, dirasakan oleh tokoh utama Siddhartha belum mampu memberi kepuasan dan kedamaian batin. Tokoh utama, sebagai subjek yang bebas atas dirinya sendiri, dari perspektif eksistensialisme, berusaha keras untuk menawar kenyataan dan ingin mengubahnya sesuai dengan peran kehendak. Pencarian spiritualitas secara personal dilakukan sang tokoh untuk menemukan dimensi baru dari hakikat kehidupan. Alam dengan segenap isinya menjadi bagian penting dalam menemukan chiffer-chiffer atau tanda-tanda kebesaran transendensi.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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