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Books on the topic 'Principle of transcendence'
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1
Singh, Nikky-Guninder Kaur. The feminine principle in the Sikh vision of the transcendent. Cambridge [England]: Cambridge University Press, 1993.
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2
YAchin, Syergyey. The Human Existence Analytics: an Introduction to the Experience of Self-discovery. a Systematic Study. ru: INFRA-M Academic Publishing LLC., 2014. http://dx.doi.org/10.12737/3476.
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This paper aims to reveal the multidimensionality of human being-in-the-world within the human existence analytics and to show that human existence is reflexively correlated with the Other. The key question is how the subject ontologically lives and at the same time existentially experiences his relations to the world. The distinction between be-living and living through human’s being-in-the-world is substantiated as the principle of onto-phenomenological differentiation. Within the irreducible multiplicity of human relations to the world four modes of human experience are formed: the transcendent, the symbolic, the objective and the sensual ones. Ultimately, it is shown that the key to understanding the human existence is the highest form of its correlation with the Other: the ethical relation. Thus, the universal for the world philosophy understanding of man as ethical and, as such, reasonable being is expounded.
The paper can be of interest to anyone who is concerned with the problem of man and who is familiar with some basic philosophical approaches to it.
3
Sher, Gila, and Bradley Armour-Garb. Truth and Transcendence. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199896042.003.0011.
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This chapter turns the tables on the standard conception of the relation between the liar paradox and theories of truth. We should not look to the liar paradox as constraining the development of a materially adequate theory of truth; rather, we should see the development of a materially adequate theory of truth as sufficient to block the Liar. This evident reversal has important consequences for a number of issues that are widely discussed in the literature. The chapter advocates a substantivist theory of truth and conceives of such a theory as a cluster of interconnected principles of truth. In particular, according to the chapter, there is some material principle of truth, which is arrived at by investigating the nature of truth itself. This material principle, which the chapter calls ‘IMMANENCE’, has three subprinciples, ‘immanence’, ‘transcendence’, and ‘normativity’. Given the combination of the first two subprinciples, the chapter argues that the liar paradox does not arise.
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Partridge, Christopher. Technologies of Transcendence. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190459116.003.0002.
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This chapter introduces the book’s core ideas and some of the principal issues raised. Beginning with a discussion of Michel Foucault’s understanding of “technologies of the self,” it explores how drugs might be understood as “technologies of transcendence”—technologies that have the power to subvert dominant readings of reality. As such, they are always countercultural. By inducing the transcendence of ordinary consciousness, they are often understood to provide access to gnosis, or a special form of knowledge. They also typically induce mystical experiences of oneness that lead to a form of perennialism. In order to understand these mystical experiences, the chapter makes use of William James’s analysis of mysticism. Also, drawing on Mircea Eliade’s understanding of shamanism as “techniques of ecstasy,” it shows that drugs are often understood as technologies that induce ekstasis, meaning “to be located outside,” to “transcend,” or to be “displaced from” the embodied self.
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De Smet, Daniel. Ismāʿīlī Theology. Edited by Sabine Schmidtke. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199696703.013.010.
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Under the influence of Arabic Neoplatonism, the Ismā‘īlī branch of Shī‘ite Islam developed such a radical conception of the absolute transcendence of God that ‘theology’—in the sense of a ‘discourse about God’—becomes for them an impossible science. Overtly hostile to both Ashʿarism and Muʿtazilism, Ismā‘īlī authors of the Fātimid period (tenth–eleventh centuries) nevertheless introduced doctrines borrowed fromKalām, but they applied them to the first created being, the Intellect, and not to the Ultimate Principle. Hence, the Word (kalima), the Will (irāda), and the Command (amr) are identified with the Intellect; the ‘most sublime names of God’ are considered as attributes of the Intellect; their plurality does not affect the absolute unity of its essence; moreover, the Intellect is presented as the source of divine revelation.
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O’Connell, Mary Ellen, and Caleb Day. Sources and the Legality and Validity of International Law. Edited by Samantha Besson and Jean d’Aspremont. Oxford University Press, 2018. http://dx.doi.org/10.1093/law/9780198745365.003.0027.
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This chapter posits that international law, like all law, can be understood as a hybrid of positive and natural law. The history of natural law from Ancient Greece to today’s global community reveals that the method used for centuries to explain extra-positive features of law consists of three integral elements. The method uses reason, reflection on nature, and openness to transcendence. Certain contemporary natural law theorists, however, prefer to focus on reason and nature alone. Yet, the history of natural law thinking shows that transcendence is integral to the method. History also reveals that religion is not the only avenue to transcendence. Transcendence completes a natural law method capable of explaining persuasively why law binds in general and why certain principles are superior to positive law.
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Fena, Fatima. Haji Mullā Hādī Sabzawārī (d. 1878),. Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199917389.013.29.
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Ḥājj Mullā Hādī Sabzawārī (1212/1797 or 1798–1289/1873), was one of the major followers and commentators of Mullā Ṣadrā’s transcendent philosophy. Sabzawārī’s profound understanding of the transcendent philosophy and his skill in teaching and commenting upon it was such that after Mullā Ṣadrā himself, Sabzawārī is generally considered to have played one of the most important roles in the development and propagation of this school. The most important work of Sabzawārī is the Ghurar al-farāʾid and his own commentary upon it is a relatively systematic summary of introduction to Mullā Ṣadrā’s magnum opus, the Asfār. The chapter introduces and analyzes the major principles and foundations of Sabzawārī’s philosophical thought, including the three fundamental principles of the ontology of the transcendent philosophy: the primacy of existence (aṣālat al-wujūd), the unity of the reality of existence (waḥdat ḥaqīqat al-wujūd), and gradation in the levels of being (tashkīk al-wujūd).
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Singh, Nikky-Guninder Kaur. The Feminine Principle in the Sikh Vision of the Transcendent (Cambridge Studies in Religious Traditions). Cambridge University Press, 2009.
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9
Martin, Nancy M., and Joseph Runzo. Love. Edited by John Corrigan. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170214.003.0018.
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Love lies at the heart of the religious life, as a principle mode of relationship between the human and the transcendent, as a guiding motivation for the moral life, and, for many, as a defining attribute of the transcendent. Among all the emotions, love is the most transformative. Yet the transformative power of love can be highly disruptive, contravening the careful conceptual apparatus of religion, undermining institutional religious authority, and upsetting social expectations and hierarchies. And if the power of the emotion of love is not harnessed for self-transformation, then rather than enhancing the other-regarding perspective prescribed by religion, this emotion can increase attachment, partiality, and self-centeredness. In theistic traditions such as Judaism, Christianity, Islam, Baha'i, bhakti Hinduism, and Sikhism, love is considered an essential defining attribute of God and a definitive mode—if not the single definitive mode—of relationship between humans and the divine. This article discusses the nature of love and emotion, love as an attribute of the transcendent, and love as the response to the transcendent.
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Struwig, Dillon. Coleridge’s Two-Level Theory of Metaphysical Knowledge and the Order of the Mental Powers in the Logic. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198799511.003.0012.
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Coleridge is presented as a two-level theorist of the innate powers of mind in Chapter 11, which argues that Coleridge distinguishes (1) a transcendental, Kantian sense of the a priori principles of human discursive cognition (comparable to Plato’s mid-level diánoia), from (2) the noëtic, Platonic a priori principles of intellectual intuition (or nóēsis, a higher-level intuitive cognition of ontological, theological, and ethical truths). Drawing on Logic and Opus Maximum, the author demonstrates that Coleridge characterizes Kantian a priori principles as ‘subjectively real’, finite-mind-dependent rules of sense-experience and cognition, and Platonic a priori principles as ‘objectively real’ principles of knowing and being that are dependent upon ‘the transcendent and unindividual’ reason (i.e. God, ‘the absolute Self, Spirit, or Mind’). This ‘two-level’ theory is framed in terms of Coleridge’s Kantian ‘threefold division’ of the human cognitive capacities into sense, understanding, and reason, and their respective a priori operations and contents.
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Gannagé, Emma. The Rise of. Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199917389.013.2.
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On First Philosophy is the most emblematic work of Abū Yūsuf Ya‛qūb b. Isḥāq al-Kindī’s (ca. 801–ca. 870) surviving treatises. Aiming primarily to prove the oneness of God, the surviving part of the treatise consists of four chapters that form a consistent unit. The chapter provides a close reading of and commentary on the four chapters and shows how the texts unfold by following a very tight argument leading to the thesis toward which the whole treatise seems to aim: the true One, who is the principle of unity and hence the principle of existence of all beings, on the one hand, and the absolutely transcendent God, which can be approached only through a negative theology, on the other, are one and the same principle. In the meantime, al-Kindī would have demonstrated the noneternity of the world and shown the impossibility of finding sheer unity in the sensible world.
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Davies, Carole Boyce. “Haiti, I Can See Your Halo!”. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038020.003.0010.
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This chapter uses the logic of the halo not in the way it appears in Christian iconography, but in the way the halo of what Haiti means radiates as a series of spatial principles across the African diaspora. The contradictory history of Haiti that produced today's American hemisphere's poorest country runs up against a history of glory and transcendence. Thus, in many ways, Haiti becomes an important and extreme representation of the black condition: on the one hand, a past of dignity and legendary greatness; on the other, the starkness created by the initial history of dispossession, subsequent economic difficulty, brought on sometimes by horrendous leadership, often in collusion with external actors, environment, climate, location, but through it all, an amazing resistance of its people matched by an outstanding creativity.
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Bowles, Adam. Law during Emergencies. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198702603.003.0020.
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This chapter traces concepts underpinning āpaddharma (“law during emergencies”) from their earliest articulations in the Dharmaśāstras. It argues that “law during emergencies” first appears as a way to ameliorate problems arising when circumstances render normative occupations unviable. Therefore, the core principle of āpaddharma permits a conditional occupational mobility, typically in a socially downward direction. Later texts—particularly the Mānavadharmaśāstra and the Mahābhārata, in which the compound āpaddharma is first coined—develop and extend this concept into other areas, especially with regard to leviratic union and political violence. It is argued that the concept of āpaddharma serves to protect an individual from the social and transcendent consequences of being unable to follow normative standards of behavior.
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Rao, Koneru Ramakrishna. Satya and Ahimsa. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199477548.003.0003.
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The third chapter discusses truth (satya) and non-violence (ahimsa) as the basic principles encompassing the entire spectrum of Gandhi’s thought. This chapter deals primarily with the philosophical foundations of Gandhian thought and practices. In Gandhi’s ontology, reality comprises two aspects—the transcendent and the immanent, the ideal and the actual. The dual aspects of reality often appear in the human condition as polarized. The perceived bipolarity sets up a dialectical process and results in a sequence of attempts to find practical synthesis of the ideal and the actual. This chapter is an attempt to address the theoretical conundrums surfacing in Gandhi’s work and sketch a plausible framework for a philosophical structure in order to understand Gandhi’s ideas and practices in the chapters that follow.
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Henderson, Andrea. Algebra. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198809982.003.0003.
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The difference between the transcendent Coleridgean symbol and the unreliable conventional symbol was of explicit concern in Victorian mathematics, where the former was aligned with Euclidean geometry and the latter with algebra. Rather than trying to bridge this divide, practitioners of modern algebra and the pioneers of symbolic logic made it the founding principle of their work. Regarding the content of claims as a matter of “indifference,” they concerned themselves solely with the formal interrelations of the symbolic systems devised to represent those claims. In its celebration of artificial algorithmic structures, symbolic logician Lewis Carroll’s Sylvie and Bruno dramatizes the power of this new formalist ideal not only to revitalize the moribund field of Aristotelian logic but also to redeem symbolism itself, conceived by Carroll and his mathematical, philosophical, and symbolist contemporaries as a set of harmonious associative networks rather than singular organic correspondences.