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Journal articles on the topic 'Ethics and transcendence'

Author: Grafiati

Published: 7 June 2025

Last updated: 2 August 2025

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1

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

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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 o

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Seif-Farshad, Mehran, Yousef Kheire, and Seyyed Mohammad Amin Madayen. "Inference of Mulla Sadra's Ethical Views in the Four Realms of Meta-Ethics." International Journal of Multicultural and Multireligious Understanding 8, no. 9 (2021): 109. http://dx.doi.org/10.18415/ijmmu.v8i9.2895.

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Meta-ethics is an important and fundamental part of ethical philosophy. Normative ethics discusses the ethical criterion and definition of happiness and obligation; but Meta-ethics deals with its background. In other words, it puts ethical propositions into philosophical questions in terms of meaning, cognition, and truth. In the intellectual system of transcendent wisdom, metaphysical issues and sheer philosophy are studied in order to help human beings to develop and transcend. In fact, human ethics and transcendence along with theology are two main goals of transcendent wisdom. In this rega

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Oktan, Kevser Akyol. "Immanence, Ethics and Dystopia in The Lobster by Yorgos Lanthimos." Acta Universitatis Sapientiae, Film and Media Studies 23, no. 1 (2023): 176–90. http://dx.doi.org/10.2478/ausfm-2023-0010.

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Abstract The article discusses The Lobster (2015) by Yorgos Lanthimos in connection with the concepts of transcendence and immanence, morality and ethics. This film is a dystopia that critically reveals the relationship between modernity and morality and draws attention with its objections to transcendental moral values. Therefore, in this study, the film is the subject of a discussion mainly focusing on the loss of control of modern individuals over their own lives under the pressure of transcendent values and moral systems that produce hierarchy. The film is evaluated on the axis of Spinoza’

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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 (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 onesel

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Morgan, Michael L. "Plato, Levinas, and Transcendence." Levinas Studies 13 (2019): 85–102. http://dx.doi.org/10.5840/levinas2020849.

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Although Levinas frequently references Plato positively, they are engaged in different philosophical enterprises. Whereas Levinas takes his place in the tradition of modern moral philosophy for which the atrocities of the twentieth century are undeniable burdens, Plato is concerned with cultivating dispositions that promote psychological and social harmony. For Levinas, Plato’s Form of the Good signals a dual commitment, on the one hand to the primacy of ethical action to existence, and on the other to the connection between ethics and transcendence, in the sense of absolute otherness or separ

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Alalawi, Nemah Marzooq, Hajar Saleem AlJunaibi, and Mohammed Muneerali Thottoli. "Fostering Ethical Behavior in Omani Undergraduates: The Role of Self-Transcendence and Ethics Education." Philippine Social Science Journal 6, no. 4 (2024): 96–105. http://dx.doi.org/10.52006/main.v6i4.859.

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A student should understand and uphold the greatest moral and ethical standards in their community and society through education. The student will eventually intuitively acquire these moral and ethical principles from schools and universities. This research explores the impact of four personal values (openness to change, self-transcendence, conservation, and self-enhancement) on the ethical behavior of undergraduate students in Oman. The study used a quantitative methodology, analyzing data from a questionnaire using descriptive statistics. Data was submitted by Omani university students in th

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Kim, Dongkyu. "Transcendence in Levinas : Realizing Heavenly Wisdom on Earth." Sookmyung Research Institute of Humanities 20 (June 30, 2025): 147–78. https://doi.org/10.37123/th.2025.20.147.

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This study examines the formation and development of Levinas’s concept of transcendence. It traces the evolution and transformation of this concept from his early philosophy through his later thought. The analysis begins with an elucidation of transcendence in On Escape , where Levinas’s distinctive understanding of transcendence first emerges. It then examines the unique notion of “transacendence” articulated in Totality and Infinity , alongside the radicalization of transcendence in his later work, Otherwise than Being or Beyond Essence . The investigation further provides an in-depth analys

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Rosenberg, Danny. "Theology, Ethics and Transcendence in Sport." Journal of the Philosophy of Sport 39, no. 1 (2012): 172–81. http://dx.doi.org/10.1080/00948705.2012.675075.

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Hopsicker, Peter M. "Theology, Ethics, and Transcendence in Sports." Sport, Ethics and Philosophy 9, no. 2 (2015): 236–40. http://dx.doi.org/10.1080/17511321.2015.1030440.

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Sapp, D. Greg. "Theology, ethics, and transcendence in sports." Sport in Society 17, no. 2 (2013): 270–74. http://dx.doi.org/10.1080/17430437.2014.863530.

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12

Jacquette, Dale. "Wittgenstein on the transcendence of ethics." Australasian Journal of Philosophy 75, no. 3 (1997): 304–24. http://dx.doi.org/10.1080/00048409712347921.

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Nolt, John. "Hope, Self-Transcendence and Environmental Ethics." Inquiry 53, no. 2 (2010): 162–82. http://dx.doi.org/10.1080/00201741003612187.

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Werpehowski, William. "Narrative and Ethics in Barth." Theology Today 43, no. 3 (1986): 334–53. http://dx.doi.org/10.1177/004057368604300304.

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“At least two implications follow concerning the relation between Barth's use of biblical narrative and his theological ethics. First, biblical narrative is used to show how the God who transcends us in Jesus Christ remains free from us, so that our corresponding self-transcendence in relation may be a genuinely revolutionary discipleship. Secondly, biblical narrative depicts the way in which the God who relates to us in Jesus Christ remains, in and as the basis of transcendence, free for us. Our corresponding response may, therefore, be a discipleship that is genuinely faithful service.”

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Bernasconi, Robert. "No Exit: Levinas' Aporetic Account of Transcendence." Research in Phenomenology 35, no. 1 (2005): 101–17. http://dx.doi.org/10.1163/1569164054905366.

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AbstractIn this paper I present Levinas' account of excendence in On Escape and Existence and Existents and show its continuity with his subsequent discussions of transcendence in Time and the Other, Totality and Infinity, and Otherwise than Being. I argue that Levinas' critique of the traditional idea of identity plays a decisive role in establishing the continuity between these various accounts as it provides the key to unlocking his account of transcendence as a formal structure. However, the meaning of trascendence lies not in the structure but in its concretization. Although Levinas initi

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Stephens, Darryl W. "Bearing Witness as Social Action: Religious Ethics and Trauma-Informed Response." Trauma Care 1, no. 1 (2021): 49–63. http://dx.doi.org/10.3390/traumacare1010005.

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Written from a standpoint of religious ethics, this article interprets the work of trauma response and recovery in transcendent and moral terms not always apparent to the practitioner or institution. This article provides a broad understanding of spirituality, transcendence, and faith as these concepts relate to Judith Herman’s stages of trauma healing and the characteristics of trauma-informed response articulated by the Substance Abuse and Mental Health Services Administration. These features are then mapped onto specific modes of transcendence and moral themes identifiable in a wide range o

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Qomariyah, U'um, Mukh Doyin, Zuliyanti Zuliyanti, and Dyah Prabaningrum. "ETIKA PROFETIS CERITA RAKYAT SURAKARTA." RETORIKA: Jurnal Bahasa, Sastra, dan Pengajarannya 12, no. 1 (2019): 94. http://dx.doi.org/10.26858/retorika.v12i1.7430.

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Prophetical Ethics on Folklores of Surakarta. This study aims to describe the humanism, liberation, and transcendence ethics as pillars of prophetical ethics on the folklores of Surakarta. The method of investigation used was descriptive qualitative approach by implementing critical analysis methods with the objects of the study were the folklores spread in regional of Surakarta. The collecting data methods used were a literature review, observation, and interviews and there were analyzed with several steps (1) data reduction, (2) data presentation, and (3) drawing conclusions. The result of t

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

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Transendensi merupakan salah satu aspek yang ada dalam sastra profetik. Sastra profetik merupakan sastra yang menekankan pada sastra keagamaan yang mendalam sebagai wahana bertemunya dimensi sosial dan transendensi yang ada dalam cerita rakyat. Cerita rakyat mengandung bentuk, nilai dan etika transendensi. Tulisan ini mengupas tentang bentuk etika transendensi. Tujuan penelitian ini untuk mengetahui bentuk dan faktor-faktor yang melatarbelakangi terjadinya etika transendensi. Adapun bentuk etika transendensi adalah raja’, qonaah, syukur, ikhlas, khauf, melakukan upaya mendekatkan diri pada Tuh

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Chowdhury, Rafi M. M. I. "Personal Values and Consumers’ Ethical Beliefs: The Mediating Roles of Moral Identity and Machiavellianism." Journal of Macromarketing 40, no. 3 (2020): 415–31. http://dx.doi.org/10.1177/0276146720917431.

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This study constitutes a theoretically grounded exploration of the factors that mediate the relationship between consumer values and ethical beliefs. An online survey of US consumers was conducted to explore potential mediators of the effects of personal values on consumers’ ethical beliefs. The results show that moral identity and dimensions of Machiavellianism (amoral manipulation, desire for control) mediate the effects of self-transcendence orientation (the importance of self-transcendence values relative to that of self-enhancement values) and conservation orientation (the importance of c

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Kim, Han Sang. "Transcendence of Nirvāṇa and Arahant’s Socio-ethics : With Special Reference to the Parable of the Raft". Korean Institute for Buddhist Studies 62 (28 лютого 2025): 39–64. https://doi.org/10.34275/kibs.2025.62.039.

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Some scholars and thinkers have argued that the attainment of nirvāṇa involves the transcendence of socio-ethics. One of the key factors for the formation of that idea is the image of transcendence relevant to the Buddhist concept of nirvāṇa. This image often appears as a metaphor of crossing a stream on a raft or boat in the Early Buddhist texts. In the usual metaphor of crossing the flood, near shore symbolizes the saṃsāric world and far shore nirvāṇa. This image gives the impression that once nirvāṇa is attained, socio-ethics must also be ultimately transcended. It is for this reason that t

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Huber, Wolfgang. "Why ethics?" STJ | Stellenbosch Theological Journal 1, no. 1 (2015): 151. http://dx.doi.org/10.17570/stj.2015.v1n1.a7.

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In this address, the author explores the necessity of ethical reflection on our moral responsibility regarding the challenges of today’s globalized world and the future of humankind in the midst of God’s creation. In this context, the differentiation of modern ethics is seen as accompanied by the task to reintegrate the ethical discourse by means of an interdisciplinary exchange and to further especially the dialogue between theological and philosophical ethics. By agreeing on Hans-Richard Reuter’s characterization of theological ethics, the author sees no shortcoming in its recourse to the Ch

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Watson, Jacqueline. "From Transcendence to Ethics: Shaping spirituality to schools." Journal of Beliefs & Values 21, no. 1 (2000): 39–50. http://dx.doi.org/10.1080/13617670050002318.

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Wibowo, Satryo Kusuma, and Muhammad Abdullah. "Etika profetik dalam cerita rakyat Kabupaten Berau “Si Kannik Barrau Sanipa”." Diglosia: Jurnal Kajian Bahasa, Sastra, dan Pengajarannya 6, no. 3 (2023): 655–68. http://dx.doi.org/10.30872/diglosia.v6i3.652.

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This research focuses on analyzing the form of prophetic ethics in the folktale “Si Kannik Barrau Sanipa.” This research aims to describe the form of prophetic ethics in the folktale. The forms of prophetic ethics include humanism, liberation, and transcendence. The folktale “Si Kannik Barrau Sanipa” studied is a story transcribed into a book entitled “Cerita Rakyat Paser dan Berau.” The folktale “Si Kannik Barrau Sanipa” is one of the folktales originating from Berau Regency, East Kalimantan. The method used in this research is descriptive qualitative. Data were obtained using reading and not

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Zigon, Jarrett. "How is it between us? Relational ethics and transcendence." Journal of the Royal Anthropological Institute 27, no. 2 (2021): 384–401. http://dx.doi.org/10.1111/1467-9655.13496.

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NAKANO, Tozen. "The Ethics of Self-Transcendence in the Inconsistent Situation." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 47, no. 1 (1998): 253–58. http://dx.doi.org/10.4259/ibk.47.253.

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Altez-Albela, Fleurdeliz. "The Body and Transcendence in Emmanuel Levinas’ Phenomenological Ethics." Kritike: An Online Journal of Philosophy 5, no. 1 (2011): 36–50. http://dx.doi.org/10.25138/5.1.a.3.

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Gruenwald, Oskar. "The Quest for Transcendence." Journal of Interdisciplinary Studies 9, no. 1 (1997): 155–72. http://dx.doi.org/10.5840/jis199791/210.

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The Quest for the Holy Grail is symbolic of man's quest for transcendence. In a postmodern world, this quest is more important than ever, since postmodernity questions the significance of all quests, values, ethics, morality, purpose, personal responsibility, and community, and thus the very essence of what it means to be human. The resulting desert of the soul reflects postmodernity's radical discounting of all human aspirations. Yet the two most basic human passions---the love of freedom and the yearning for salvation---may be reconciled within a larger conceptual framework which seeks to pr

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Card-Hyatt, Carsten. "Christ Our Light: The Expectation of Seeing God in Calvin’s Theology of the Christian Life." Perichoresis 18, no. 1 (2020): 25–40. http://dx.doi.org/10.2478/perc-2020-0002.

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AbstractThe beatific vision plays a prominent role in the history of Christian ethics. Reformed ethics has an ambiguous relationship to this history, on two counts. First, it offers some qualified critiques of the role of vision in ordering ethical understanding, and second, on some accounts, Reformed ethics shares some responsibility for the loss of transcendence in the modern world, and the narrowing of the ethical field that has resulted from this loss. This essay argues that the vision of God in John Calvin’s understanding of the Christian life offers resources to defend a Reformed ethics

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Genuis, Katrina. "In the Face of Suffering." Religion and the Arts 23, no. 4 (2019): 360–83. http://dx.doi.org/10.1163/15685292-02304002.

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Abstract For Emmanuel Lévinas, concrete circumstances of human suffering problematize abstract conceptions of God. Lévinas considers the face of the suffering Other to be the locus of ethical action and ethics as the realm of transcendence. This article relates Lévinas’s conception of the Other’s suffering face to pragmatic observations about humans’ capacity to respond to suffering, and explores whether artwork depicting faces, photography specifically, may uniquely provoke empathetic, ethical responses in an observer. I argue, using examples from twentieth-century Japanese photographer Shōme

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Arghirescu, Diana. "Thinking Transcendence as Ethical Relationship and Its Cultural Presuppositions: A Hermeneutical Encounter between Zhu Xi's 'Authentic Nature' and Levinas' 'Face'." Philosophy East and West 73, no. 3 (2023): 556–75. http://dx.doi.org/10.1353/pew.2023.a903362.

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Abstract: Through an intercultural dialogue—Chinese and Western—this article explores the possibility of building cultural diversity and pluralism in philosophy. It focuses, first, on building a dialogue between Levinas' and Zhu Xi's apparent (philosophical) affinity for ethics at the level of meaning of the concept of transcendence in the Neo-Confucian and Levinasian ethical contexts and, second, on uncovering and analyzing the inapparent differences at the level of cultural presuppositions on which this apparent affinity is based. I offer that both Levinas and Zhu Xi distinguish the impulse

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ANLI, Ömer Faik. "Monadisation of 'I' and The Violence of Ontology in the Context of Levinas' Concepts: Transcendence and Height." Posseible, no. 1 (March 1, 2012): 12–32. https://doi.org/10.5281/zenodo.7419552.

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For Levinas, there isn’t any place for other and also for ethics and responsibility in the Western Metaphysics which based on the relation with being and takes ontology as the first philosophy. Ethics can find only an accidental place for itself in the system of philosophy which the ‘other’ has no room in it. Also, this is the violence of ontology. In this context, a question, “Why Ethics?”, can be asked from the ontological based philosophy. Levinas’ thougt will be the answer for this kind of question. In this paper, the possibilities of ethics as first phi

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Ayoun, Baker, Louis Rowe, and Fatima Yassine. "Is workplace spirituality associated with business ethics?" International Journal of Contemporary Hospitality Management 27, no. 5 (2015): 938–57. http://dx.doi.org/10.1108/ijchm-01-2014-0018.

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Purpose – The purpose of this paper is to empirically explore the potential association between spirituality and business ethics in a hotel workplace. Design/methodology/approach – A scenario-based quantitative approach was used to collect data from 165 practicing professionals in the hotel industry. Findings – The results show that spirituality, as measured by the Spiritual Transcendence Scale (STS), did not correlate significantly with measures of ethical perception, ethical judgment, ethical intention or perceived moral intensity. There was, however, evidence to suggest that spirituality ma

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Robingun Suyud El Syam, Alfan Nurngain, and Salis Irvan Fuadi. "Sudut Pandang Etika Profetik Terhadap Khazanah Percopetan Dalam Film Preman Pensiun." JURNAL PENDIDIKAN DAN ILMU SOSIAL (JUPENDIS) 2, no. 1 (2023): 154–70. http://dx.doi.org/10.54066/jupendis.v2i1.1192.

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This article aims to convey a prophetic ethical perspective on the treasures of pickpocketing in the film Preman Pensiun, starting from the neglected irony. This paper uses qualitative literature research, analyzed inductively using Kuntowijoyo's theory of prophetic ethics. The research results show that pickpocketing is an action that is contrary to the ethical values of humanization, because it contains elements of dependency, cruelty and causes hatred from other parties. The act of pickpocketing shows a person's lack of resistance to injustice, where the spirit of liberation has disappeared

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Cruz, Manuel. "Beyond Atheism and Atheology: The Divine Humanism of Emmanuel Levinas." Religions 10, no. 2 (2019): 131. http://dx.doi.org/10.3390/rel10020131.

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Is the divine a meaningful and indispensable element of moral responsibility? Emmanuel Levinas’ ethics have brought new expression to the question of God and the Good. Contemporary engagements with Levinas’ provocation, however, have generated a morass of contrary judgments and enigmatic explications, including praise and criticism for its atheology, secular transcendence, and crypto-religious conceit. The essay takes issue with secular and atheistic interpretations of Levinas, arguing that his mature ethics offer a philosophical species of divine humanism, one that justifies the indispensable

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Moyaert, Paul. "Compassionate Love: Bearing Transcendence." Tattva - Journal of Philosophy 6, no. 1 (2014): 55–72. http://dx.doi.org/10.12726/tjp.11.4.

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The view that charity consists in an expansion of existing interpersonal relations is rather misleading. We need to see it as a radical transformation, of existing relations, even if this suspension is only temporary. In charity we see a person as someone who is no longer capable of reacting appropriately. Someone who is no longer capable of behaving as a „person‟ nevertheless continues to be a person. She does not lose her personal sanctity or dignity even if she has lost a practical grasp on controlling and guiding the course of her life. Today we often tend to reduce charity to a compassion

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Tu, Hang. "Pleasure and Sin." Prism 17, no. 1 (2020): 157–71. http://dx.doi.org/10.1215/25783491-8163841.

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Abstract This article offers a reconstruction of the intellectual dialogue between Kantian aesthetician Li Zehou 李澤厚 (1930–) and humanist literary critic Liu Zaifu 劉再復 (1941–). By comparing Li's ruminations on “cultures of pleasure” (legan wenhua 樂感文化) and Liu's treatises on “literatures of sin” (zuigan wenxue 罪感文學), the author shows how religious ethics became a crucial medium for them to reflect on the theologico-political aspects of Chinese revolutionary culture. In particular, Li's cultures of pleasure were grounded in the May Fourth aesthetic discourse that highlighted the inculcation of

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Mualif, M., and Athoillah Islamy. "Nilai-nilai NILAI-NILAI SOSIAL PROFETIK ISLAM DALAM KODE ETIK KOMISI PEMBERANTASAN KORUPSI REPUBLIK INDONESIA." Risâlah, Jurnal Pendidikan dan Studi Islam 7, no. 2 (2021): 267–78. http://dx.doi.org/10.31943/jurnal_risalah.v7i2.180.

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Behind the phenomenon of corruption cases that are still rampant in the Indonesian government, there is an agency that has gained public trust and appreciation, namely the Komisi Pemberantasan Korupsi (KPK). The role and performance of the Corruption Eradication Commission is considered the most successful corruption eradication agency in Indonesia. This study aims to explore and at the same time identify the prophetic social value of Islam in the KPK code of ethics. This qualitative research is in the form of a literature review. This research approach uses a normative-philosophical approach.

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Aronowicz, Annette. "A Poet in the Land of the Sciences. Thinking About Human Nature with Wisława Szymborska." Bibliotekarz Podlaski Ogólnopolskie Naukowe Pismo Bibliotekoznawcze i Bibliologiczne 60, no. 3 (2023): 343–63. http://dx.doi.org/10.36770/bp.836.

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Is it necessary to have a notion of transcendence, a traditional metaphysics, to defend the human? This article addresses this question through an interpretation of the texture and rhythm of Szymborska’s language. Her poems are multi-faceted, and often playful, but it is difficult to ignore the poet’s insistence on ethics, despite the utter indifference of the natural world to good and evil. Humans are themselves a part of the natural world, and thus, if, like Szymborska, one does not accept a reality beyond nature, the strangeness of the ethical demand, which appears groundless, becomes shorn

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Suarez, Robinsson. "Moral, paz y justicia en la ética colombiana." Sin Fundamento, no. 23 (November 29, 2024): 87–96. https://doi.org/10.18041/1692-5726/sin_fundamento.23.2017.12396.

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This paper will address three fundamental moments. These are: morality, peace and justice with the state. These three moments seek to understand Colombian ethics, how its morality experiences frictions with its social ethics and how the transcendence of this problem is represented by a peace articulated with justice, we will explore the deep social fracture that exists between individual morality and collective ethics in Colombia. We will ask what is the reality that has generated this estrangement and how violence has played a fundamental role in this dissociation.

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Lee, Jae-Seong. "비이원성의 미학: 진정한 초월, 감지할 수 없는 타자, 그리고 영화 <조커>". Criticism and Theory Society of Korea 27, № 3 (2022): 291–313. http://dx.doi.org/10.19116/theory.2022.27.3.291.

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This paper develops the aesthetics of nonduality mainly with Deleuze’s “transcendental ontology” and Levinas’s poststructural “ethics.” Although Deleuze (and Felix Guattari) and Levinas’s thoughts were nourished in different philosophical lines, their ideas seem to be actually the closest ones in contemporary Western world. Deleuze’s notions of pure “desire,” “becoming,” and “affect” are very similar to Levinas’s ethical explication of “metaphysical desire” and “enjoyment.” Then Mahayana Buddhism is also brought not only to support but to complete the traits of “nonduality.” This paper begins

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MARIMUTHU, PRAHASAN. "Exploring Unconventional Approaches to Morality: An Existentialist Framework." Social Science and Humanities Journal 8, no. 07 (2024): 4498–507. http://dx.doi.org/10.18535/sshj.v8i07.1028.

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This research investigates unconventional approaches to morality within an existentialist framework, focusing on pivotal thinkers such as Arthur Schopenhauer and Friedrich Nietzsche. Existentialism emerged as a response to the erosion of traditional religious and metaphysical frameworks in modernity, prompting existentialists to confront fundamental questions about the foundations of morality in a world devoid of transcendent norms. The study explores how existentialist thinkers conceptualize morality in the absence of traditional religious or metaphysical frameworks, critically examining thei

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Mayra Alejandra Castañeda Cataña, María Isabel Pagani, María Laura Vazquez, Mercedes Diemanz Hartz, and María Josefina Carlucci. "Allin kausay virtue towards transcendence." World Journal of Advanced Research and Reviews 25, no. 3 (2025): 051–63. https://doi.org/10.30574/wjarr.2025.25.3.0591.

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In the Andean-Amazonian Way of Life, Allin Kausay (Quechua language Allin stands for Magnificent, splendid and Kausay stands for life or existence).“Splendid existence”or “living well”, it is an important principle of discipline that begins with Allin Ruay, doing things right, achieve them really, for this to happen it is necessary that each and every thing that arises must have a balance and should come in proportional pairs, which i show the natural order is understood in an indigenous society. Human beings by understanding the natural environment behavior propitiates the so called “h´ampi b

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Ahmadian, Shamsi, Abolfazl Rahimi, and Ebrahim Khaleghi. "Outcomes of organ donation in brain-dead patient's families: Ethical perspective." Nursing Ethics 26, no. 1 (2017): 256–69. http://dx.doi.org/10.1177/0969733017703696.

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Background: The families of brain-dead patients have a significant role in the process of decision making for organ donation. Organ donation is a traumatic experience. The ethical responsibility of healthcare systems respecting organ donation is far beyond the phase of decision making for donation. The principles of donation-related ethics require healthcare providers and organ procurement organizations to respect donor families and protect them against any probable harm. Given the difficult and traumatic nature of donation-related experience, understanding the outcomes of donation appears cru

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Zimmerman, Jens. "The Ethics of Philosophical Hermeneutics and the Challenge of Religious Transcendence." Philosophy Today 51, no. 9999 (2007): 50–59. http://dx.doi.org/10.5840/philtoday200751supplement7.

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Wolosky, Shira. "Challenging Analogy: Levinas, Maimonides, and Language Addressing Transcendence." Harvard Theological Review 118, no. 2 (2025): 359–80. https://doi.org/10.1017/s0017816025100734.

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AbstractEmmanuel Levinas’s philosophy of absolute transcendence has been criticized for defeating any possibility of relationship to the divine as Other. Such critiques restage central theological trends that rely on analogy as opening just such an avenue to the divine. Aquinas proposes analogy in his own criticism of Maimonides’ negative theology of God as beyond any likeness, in ways similar to arguments leveled against Levinas. Levinas, however, proposes a language model, which also illuminates Maimonides’ own language discourses, as a way to allow relationship while sustaining distinction

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Brooks, Robin McCoy. "The ethical dimensions of life and analytic work through a Levinasian lens." International Journal of Jungian Studies 5, no. 1 (2013): 81–99. http://dx.doi.org/10.1080/19409052.2012.728146.

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This paper contextualizes Jung's method of amplification within the larger history of philosophical hermeneutics and most particularly within the relational ethics of the post-modern, post-phenomenological and post-Heideggarian philosopher Emmanuel Levinas. While finding the epistemological assumptions (foundationalism) of subject formation guiding Jung's interpretative method incompatible with the extra-ontology perspective of Levinas, this paper underscores the necessity for revitalizing our theory and practice by bringing back the unthought in Jung's corpus so that the truly ethical dimensi

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Ge, Zhongchuan. "Aristotle's Criticism and Transcendence of Plato's Friendship Theory." Journal of Social Science and Humanities 6, no. 7 (2024): 54–58. http://dx.doi.org/10.53469/jssh.2024.06(07).13.

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Friendship (φιλία) is an important part of the spirit of ancient Greek society and an important concept in ancient Greek ethics. In Plato, friendship was born from eros (έρως). Eros itself has a threefold meaning, as physical sexuality, as friendship with others, and as the love of man and God in the pursuit of wisdom. Friendship is thus linked to the highest purpose of the soul. Aristotle inherited and developed Plato's theory. According to Aristotle, friendship was not born from eros, but on the contrary, eros is a special form of friendship. Friendship is not an impulse of desire, but part

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Tacik, Przemysław. "Przyczynek do pozagładowego lurianizmu. Droga żelazna Aharona Appelfelda." Studia Judaica, no. 2 (44) (2019): 285–304. http://dx.doi.org/10.4467/24500100stj.19.013.12396.

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A CONTRIBUTION TO THE POST-SHOAH LURIANISM: THE IRON TRACKS BY AHARON APPELFELD The article reinterprets The Iron Tracks by Aharon Appelfeld as a work of Lurianic Kabbalah adapted to the world after the Shoah. It is a reality of collapsed transcendence in which no divinity or ethics hold universal validity. As in Lurianism, this world contains entrapped sparks of former transcendence: dispersed Jewish survivors, artefacts of Jewish life and a Jewish Communist organization. Appelfeld portrays a post-survival world based on permanent repetition and unrepented guilt. The gist of his novel, howeve

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Iqbal, Qaisar, and Noor Hazlina Ahmad. "Workplace spirituality and nepotism-favouritism in selected ASEAN countries: the role of gender as moderator." Journal of Asia Business Studies 14, no. 1 (2020): 31–49. http://dx.doi.org/10.1108/jabs-01-2018-0019.

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Purpose Many scholars of business ethics have emphasised for new research theories and methods that make a substantial contribution to improving business ethical practices and standards globally. This study aims to explore the impact of workplace spirituality and its four dimensions-meaningful at work, transcendence, mindfulness and compassion over the nepotism-favouritism in ASEAN Region. This study also contributes to literature by investigating role of gender over the association of workplace spirituality, and its dimensions with nepotism-favouritism. Design/methodology/approach Data was co

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Overall, Jeffrey. "Conscious economics: Reconstructing economic agency through rational egoism and ontological accountability." Sustainable Economies 3, no. 2 (2025): 2009. https://doi.org/10.62617/se2009.

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This article introduces conscious economics as a novel paradigm that integrates rational egoism with consciousness expansion to redefine economic agency as an ethically self-aware and developmentally oriented process. Drawing on Kohlberg’s cognitive moral development and Maslow’s self-transcendence, the framework positions ethical self-interest as a function of ontological integration, self-transcendence, and intergenerational accountability. In contrast to conventional models that treat ethical behavior as externally enforced or structurally constrained, conscious economics centers the cultiv

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