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Книги з теми "Transcendental art"

Щоб переглянути інші типи публікацій з цієї теми, перейдіть за посиланням: Transcendental art.

Автор: Grafiati

Опубліковано: 10 грудня 2022

Оновлено: 28 січня 2023

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1

Chandra, Lokesh. Transcendental art of Tibet. New Delhi: International Academy of Indian Culture and Aditya Prakashan, 1996.

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2

Walt, Wiggins, ed. The transcendental art of Emil Bisttram. Ruidoso Downs, N.M: Pintores Press, 1988.

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3

Samraj, Adi Da. Transcendental realism: The art of Adi Da Samraj. Edited by Bonito Oliva Achille, Frank Peter 1950-, Palazzo Bollani (Venice Italy), and Biennale di Venezia (52nd : 2007). Middletown, Calif: Da Plastique, 2007.

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4

Yogi, Mahesh. Science of being and art of living: Transcendental meditation. New York: Meridian, 1995.

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5

Transcendental realism: The image-art of egoless coincidence with reality itself. 2nd ed. Middletown, Calif: Dawn Horse Press, 2010.

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6

Transcendental realism: The image-art of egoless coincidence with reality itself. Middletown, Calif: Dawn Horse Press, 2007.

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7

O'Keefe, Karen. Transcendental Arts Council presents United States of energy: A continuing exhibition of creative energy. Leesburg, VA: Main Artery Press, 2004.

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8

Stula, Nancy. At home and abroad: The transcendental landscapes of Christopher Pearse Cranch (1813-1892). New London, Conn: Lyman Allyn Art Museum, 2007.

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9

Samraj, Adi Da. Aesthetic ecstasy: New essays written for Transcendental realism, the image-art of egoless coincidence with reality itself. Middletown, Calif: Dawn Horse Press, 2007.

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10

Strickler, Susan E. The second wave: American abstraction of the 1930s and 1940s, selections from the Penny and Elton Yasuna collection. Worcester, Mass: Worcester Art Museum, 1991.

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11

1939-2008, Adi Da Samraj, and Biennale di Venezia (52nd : 2007), eds. Aesthetic ecstasy: New essays written for Transcendental realism, the image-art of egoless coincidence with reality itself. Middletown, Calif: Dawn Horse Press, 2007.

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12

Samraj, Adi Da. Aesthetic ecstasy: New essays written for Transcendental realism, the image-art of egoless coincidence with reality itself. Middletown, Calif: Dawn Horse Press, 2007.

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13

Samraj, Adi Da. Perfect abstraction: New essays written for Transcendental Realism : the image-art of egoless coincidence with reality itself : on the occasion of Adi Da Samaraj's exhibition at the Cenacolo di Ognissanti, Florence, 2008. Middletown, Calif: Dawn Horse Press, 2008.

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14

Samraj, Adi Da. Perfect abstraction: New essays written for Transcendental Realism : the image-art of egoless coincidence with reality itself : on the occasion of Adi Da Samaraj's exhibition at the Cenacolo di Ognissanti, Florence, 2008. Middletown, Calif: Dawn Horse Press, 2008.

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15

T, Smith Robert. Calculus: Late transcendental functions. 4th ed. New York, NY: McGraw-Hill, 2012.

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16

Act and being: Transcendental philosophy and ontology in systematic theology. Minneapolis, MN: Fortress Press, 1996.

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17

New York. The lotus transcendent: Indian and Southeast Asian art from the Samuel Eilenberg collection. New York: Metropolitan Museum of Art, 1991.

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18

Szodenyi, Damian. Transcendent: The art of Father Damian, a retrospective : Cistercian Abbey, Our Lady of Dallas, February 21-24, 1993. [Irving, Tex.]: Cistercian Abbey, Our Lady of Dallas, 1993.

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19

Lynch, David. Catching the Big Fish. New York: Penguin USA, Inc., 2009.

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20

Looking beyond?: Shifting views of transcendence in philosophy, theology, art, and politics. Amsterdam: Rodopi, 2012.

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21

Seinfeld, Rabbi Alexander. The Art of Amazement, Part 2: Transcendental Love. Daas Books, 2005.

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22

Yogi, Mahesh. Science of Being and Art of Living: Transcendental Meditation. Rider, 1992.

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23

Canda, Shokya. Cuss!: The Ancient and Transcendental Art of Hangin' Out. AuthorHouse, 2006.

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24

Science of Being and Art of Living: Transcendental Meditation. Plume, 2001.

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25

Transcendental Train Yard: A Collaborative Suite of Serigraphs. Wings Press, 2015.

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26

Sánchez, Marta, and Norma E. Cantú. Transcendental Train Yard: A Collaborative Suite of Serigraphs. Wings Press, 2015.

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27

Sánchez, Marta, and Norma E. Cantú. Transcendental Train Yard: A Collaborative Suite of Serigraphs. Wings Press, 2015.

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28

Sánchez, Marta, and Norma E. Cantú. Transcendental Train Yard: A Collaborative Suite of Serigraphs. Wings Press, 2015.

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29

Pouillaude, Frédéric. On Transcendental Absenting. Translated by Anna Pakes. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199314645.003.0001.

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Анотація:

This chapter posits a certain “void” upon which the few scraps of philosophical discussion of dance are scattered. It argues that this central void operates like a caesura, determining a “before” and an “after” This void implicates an absence—and the absence of dance from philosophy coincided precisely with the birth of aesthetics. There was thus a moment when a new kind of discourse about art and the beautiful was established, when a new discipline was formed which reorganized the disparate empirical realities of practices and works according to the architectonics of the concept. It was also the moment when dance was excluded, positioned beyond classification and ultimately marginalized as an art form.

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30

The Science of Being and Art of Living: Transcendental Meditation. Plume, 1994.

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31

The object as mediator: On the transcendental meaning of art in traditional cultures. Antwerp: Etnografisch Museum, 1996.

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32

Science of Being and Art of Living. Nabhi Publication, 2016.

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33

Yogi, Maharishi Mahesh. Science of Being and Art of Living. Diana, 2019.

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34

Yogi, Holiness Maharishi Mahesh. Transcendental Meditation: Science of Being and Art of Living (New Age Series). New Amer Library (Mm), 1988.

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35

(Contributor), Barbara Novak, ed. At Home and Abroad: The Transcendental Landscapes of Christopher Pearce Cranch (1813-1892). Lyman Allyn, 2007.

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36

Tobin, Dennis. Mountain Climbing As American Transcendental Pilgrimage: Ralph Waldo Emerson and the Colorado 14Ers Peakbaggers (Studies in Art and Religious Interpretation, V. 33). Edwin Mellen Press, 2003.

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37

Gardner, Melody. David Lynch Adult Coloring Book: Legendary Surreal Universe Creator and Open Interpretation Storyteller, Transcendental Art and Twin Peaks, Mulholland Drive Inspired Adult Coloring Book. Independently Published, 2019.

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38

Scott, Angelia. Mastering the Secret Art of Creating and Maintaining a Zen Garden: The Quintessential Handbook on Ways to Have a Transcendental Experience in a Zen Garden. Independently Published, 2022.

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39

Lu, Jia. Transcendent: Figurative Art by Jia Lu. Insight Editions, 2009.

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40

Pereboom, Derk. Transcendental Arguments. Edited by Herman Cappelen, Tamar Szabó Gendler, and John Hawthorne. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199668779.013.18.

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Анотація:

This article explores Immanuel Kant’s transcendental argument in philosophy. According to Kant, a transcendental argument begins with a compelling first premise about our thought, experience, knowledge, or practice, and then reasons to a conclusion that is a substantive and unobvious presupposition and necessary condition of the truth of this premise, or as he sometimes puts it, of the possibility of this premise’s being true. Transcendental arguments are typically directed against skepticism of some kind. For example, Kant’s Transcendental Deduction targets Humean skepticism about the applicability of a priori metaphysical concepts, and his Refutation of Idealism takes aim at skepticism about an external world. The article first considers the nature of transcendental arguments before analysing a number of specific transcendental arguments, including Kant’s Transcendental Deduction and Refutation of Idealism. It also discusses contemporary arguments, such as those forwarded by P. F. Strawson and and Christine Korsgaard, together with their problems and prospects.

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41

Zahavi, Dan. The transcendental turn. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199684830.003.0004.

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Husserl’s turn from a descriptive phenomenology to a transcendental phenomenology is linked to his methodological employment of the reduction and the epoché. But how should one interpret these notions? Are they crucial to phenomenology, do they enable phenomenology to become metaphysically committed, or are they tools that reveal Husserl’s commitment to a form of methodological solipsism? Chapter 3 offers an interpretation of the reduction and the epoché that makes it clear why Husserl’s transcendental turn does not involve a turning-away from the world, but a suspension of a specific dogmatic attitude towards the world, that for the first time permits a proper understanding of the (constituted) being of the world. Contrary to various existing interpretations, it is consequently argued that whereas Husserl’s descriptive phenomenology was indeed metaphysically neutral, he started to engage with metaphysical questions concerning the mind-dependent character of the world the moment he effectuated his transcendental turn.

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42

Watson, John. Schelling's Transcendental Idealism. Thoemmes Continuum, 1994. http://dx.doi.org/10.5040/9781350276192.

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John Watson (1847-1939) was a Canadian Professor of Moral Philosophy and notable for his speculative or constructive idealism, influenced by the works of Plato, Kant and Hegel. Examining one of the most influential German philosophers of the late 18th and early 19th centuries, in Schelling's Transcendental Idealism (1882) Watson charts Schelling’s agnostic, pantheistic and theistic speculations, considers Schelling the link connecting Hegel with Kant through Fichte, and sets out the relations of the Transcendental Idealism to Fichte’s Wissenschaftslehre and Hegel’s Phoenomenologie des Geistes. Among other arguments, he considers the existence of supersensible realities, reasoning that they are not objects of “experience” due to the fact they cannot be “schematized.”

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43

Stang, Nicholas F. Transcendental Idealism Without Tears. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198746973.003.0006.

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This chapter is an attempt to explain Kantian transcendental idealism to contemporary metaphysicians and make clear its relevance to contemporary debates in what is now called ‘meta-ontology.’ It first introduces some Kantian ideas about what objects are and argues that we understand the concept <object> through understanding what can be the referent of singular mental reference by some intellect (what Kant calls an ‘intuition’), human or otherwise. It then argues that explanatory understanding requires the ability to understand instances of relevant concepts, which in turn requires the ability to intuit objects that instantiate relevant concepts. This places a constraint on our ontology: we can have explanatory understanding only if our quantifiers are restricted to objects we can intuit (so-called ‘phenomena’). We can speculate about some of the recherché objects of contemporary metaphysics (e.g. physical simples, instantaneous temporal parts) but we cannot understand them.

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44

Eretica: The Transcendent and the Profane in Contemporary Art. Skira, 2007.

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45

White, Curtis. Transcendent: Art and Dharma in a Time of Collapse. Melville House Publishing, 2023.

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46

Lim, Sun Sun. Transcendent Parenting. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190088989.001.0001.

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In digitally connected middle-class households with school-going children, from toddlers through varsity students, the practice of transcendent parenting has arisen. Smartphones and other mobile devices virtually accompany families through all aspects of their everyday existence. The growing sophistication of mobile communication has unleashed a proliferation of apps, channels, and platforms that link parents to their children and key institutions in their lives. Throughout every stage of their children’s development, from infancy to adolescence to emerging adulthood, mobile communication plays an increasingly critical role in family life. Transcendent parenting has emerged in light of significant transformations in the mobile media landscape that allow parents to transcend many realms: the physical distance between them and their children, their children’s offline and online social interaction spaces, as well as timeless time that renders parenting duties ceaseless. In mobile communication, parents parent all over and all of the time, whether their children are by their side or out of sight. Drawing on experiences of urban middle-class families in Asia, this book shows how transcendent parenting embodies and conveys parenting priorities in these households. Paramount are the inculcation of values in their children, oversight of children to protect them from harm, adverse influences, and supporting their children in academic endeavors. It explores how mobile communication allows parents to be more involved than ever in their children’s lives but also questions whether parents have become too involved as a result. It further reflects on the consequences of transcendent parenting for parents’ well-being and children’s personal development.

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47

Suarez, Lavender, and Bibbe Hansen. Transcendent Waves: How Listening Shapes Our Creative Lives. Anthology Editions, LLC, 2020.

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48

Kottman, Paul A. Art and Necessity. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198802228.003.0013.

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Анотація:

This chapter aims to rethink Lessing’s Laocoon by reassessing its fundamental aesthetic contribution. The essay proceeds in three parts. First, it argues that Lessing’s critical practice in Laocoon demonstrates how the amateur’s ‘felt’ responses to an artwork’s aesthetic effect bears on the critic’s judgment concerning both what and how artworks mean. Second, Kottman claims that Lessing’s discussion of medium-specificity is not meant to arrive at any fixed ‘theory’ of different media; rather, it follows from his broader sense of what art does through its solicitation of our imagination. Third, the chapter argues that Lessing’s focus on the ‘limits’ of painting and poetry does not present transcendentally derived criteria according to which different ‘media’ are graspable; rather, Lessing shows how the very view that artworks or practice yield a special understanding of human life, unavailable elsewhere, is earned through the careful consideration of the achievements of specific artworks and practices.

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49

Grosholz, Emily. Leibnizian analysis, canonical objects, and generalization. Edited by Karine Chemla, Renaud Chorlay, and David Rabouin. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198777267.013.11.

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This article examines Gottfried Leibniz’s notion of analysis by focusing on his investigation of transcendental curves. It argues that Leibnizian analysis can be understood as an art of both discovery and justification in mathematics that aims for generalization rather than abstraction, and explanation rather than formal proof. The article first considers Leibniz’s work on the catenary before discussing some of his pronouncements on analysis as the search for conditions of intelligibility. It also evaluates some modern accounts of Leibniz’s notion of analysis by contemporary philosophers, including Carlo Cellucci, Herbert Breger, and Nancy Cartwright. It argues that concrete terms can be used to say something true only when they are combined with more abstract locutions that express the conditions of intelligibility of the thing denoted, the formal causes that make the thing what it is and so make its resemblance to other things possible.

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50

Lerner, Martin, and Steven M. Kossak. The Lotus Transcendent Indian and Southeast Asian Sculpture from the Samuel Eilenberg Collection. Metropolitan Museum of Art, 1991.

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