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Journal articles on the topic 'Principle of transcendence'
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1
Stepanova, K. V., and V. N. Stepanov. "ABOUT PRINCIPLES OF PRECEDENCE AND TRANSCENDENCE IN ADAPTIVE MANAGEMENT (SOCIO-ECONOMIC-ECONOMIC CONTEXT)." Economic innovations 19, no. 2(64) (July 7, 2017): 293–97. http://dx.doi.org/10.31520/ei.2017.19.2(64).293-297.
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The paper discusses the methodological aspects of the principles of adaptive management for socio-economic, economic-ecological and other systems. Adaptive management includes a set of methods that allow to change the parameters of the regulating system depending on management actions and outcomes and external impacts. Adaptive management is based inter alia on the principles of �precedence� (past experience) and �transcendence� (beyond experience). The principle of precedence includes past experience in decision making (study the problem "from the bottom"). Based on the definition of transcendence (something that is fundamentally unavailable to experiential knowledge or not based on experience), transcendental analysis is considered as analysis of complex nonlinear phenomena and processes with a high degree of uncertainty (study the problem �from the top�). The paper presents a conceptual model of adaptive management based on the principles of precedence and transcendence. This model includes the next steps: definition and general description of the object of adaptive management; study of the object "from the bottom", based on past experience; study the object of adaptive management "from the top", taking into account a kind of "absolute", which goes beyond the existing experience; vision of the system based on the incidence matrix, ranking of interests and threats; decision making taking into account improvement of previous decisions and implementation of idealized transcendental model. The concept of the principles of precedence and transcendence in adaptive management is considered in the paper in the context of incident theory in order to form the system vision and rank the system from the point of view of interests (as a resource of development) or threats (as an anti-resource of development)
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Bergo, Bettina. "Ontology, Transcendence, and Immanence in Emmanuel Levinas' Philosophy." Research in Phenomenology 35, no. 1 (2005): 141–80. http://dx.doi.org/10.1163/1569164054905474.
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AbstractThis essay studies the unfolding of Levinas' concept of transcendence from 1935 to his 1984 talk entitled "Transcendence and Intelligibility." I discuss how Levinas frames transcendence in light of enjoyment, shame, and nausea in his youthful project of a counter-ontology to Heidegger's Being and Time. In Levinas' essay, transcendence is the human urge to get out of being. I show the ways in which Levinas' early ontology is conditioned by historical circumstances, but I argue that its primary aim is formal and phenomenological; it adumbrates formal structures of human existence. Levinas' 1940s ontology accentuates the dualism in being, between what amount to a light and a dark principle. This shift in emphasis ushers in a new focus for transcendence, which is now both sensuous and temporal, thanks to the promise of fecundity. Totality and Infinity (1961) pursues a similar onto-logic, while shifting the locus of transcendence to a non-sexuate other. The final great work, Otherwise than Being or beyond Essence (1974) offers a hermeneutic phenomenology of transcendence-in-immanence. It rethinks Husserl's focus on the transcendence of intentionality and its condition of possibility in the passive synthesis of complex temporality. If the 1974 strategy 'burrows beneath' the classical phenomenological syntheses, it also incorporates unsuspected influences from French psychology and phenomenology. This allows Levinas to develop a philosophical conception of transcendence that is neither Husserl's intentionality nor Heidegger's temporal ecstases, in what amounts to an original contribution to a phenomenology both hermeneutic and descriptive.
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Islamy, Athoillah. "PARADIGMA SOSIAL PROFETIK DALAM KODE ETIK POLITIK DI INDONESIA." ASY SYAR'IYYAH: JURNAL ILMU SYARI'AH DAN PERBANKAN ISLAM 5, no. 2 (December 10, 2020): 155–79. http://dx.doi.org/10.32923/asy.v5i2.1558.
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This study aims to reveal social prophetic values in the principles of political ethics in Indonesia. This research is a qualitative research in the form of literature review. This type of legal research is normative legal research with a philosophical approach. The primary data source of this research is the text of the code of ethics of politicians and political parties. Meanwhile, secondary data sources use various scientific studies that are relevant to the object of discussion. The analytical theory approach used is Kuntowijoyo's social prophetic paradigm theory. This study concludes that the various principles of political ethics in Indonesia are parallel with the values of humanization, liberation and transcendence. First, the principle of public benefit is parallel to the teachings of ukhuwah insaniyah and ta'awun insani. Second, the principle of honesty is parallel to the nature of shiddiq. Third, the principles of integrity and professionalism are parallel to the teachings of the khaira ummah, justice, deliberation, ulul albab, Imamat, and tauhid which are liberating. Fourth, the principle of accountability parallel with amanah. Fifth, this principle of justice is parallel to the universal teaching of Islam in the form of al-adalah.
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Majolino, Claudio. "“Until the End of the World”: Eidetic Variation and Absolute Being of Consciousness—A Reconsideration." Research in Phenomenology 46, no. 2 (May 28, 2016): 157–83. http://dx.doi.org/10.1163/15691640-12341334.
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This paper suggests interpreting Husserl’s thesis of the “fictional destruction of the world” (gedankliche Destruktion der Welt) in the light of the eidetic method of variation. After having reconstructed Husserl’s argument and shown how it relies on the methodologically regimented joint venture of free fantasy and bounded concepts, the author concludes that (1) the a priori of a world, namely its empirical (more or less rational) style, is tantamount to the a priori of a world that can be possibly experienced by some conceivable form of consciousness. (2) If consciousness is a priori bound to transcendence, such transcendence is not necessarily supposed to be the transcendence of a world, for a non-world would be enough to entertain the intentional directedness. This twofold claim allows for a novel interpretation of Husserl’s principle of the asymmetry between world and consciousness.
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Allen, Paul. "The Cosmos and Theological Reflection: The Priority of Self-Transcendence." Thème 9, no. 1 (October 2, 2002): 71–93. http://dx.doi.org/10.7202/005683ar.
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ABSTRACT In this article, I argue that the primary significance of cosmology for theology is through a notion of self-transcendence. It is an inherently theological notion arising within cosmology. It points to the realm of interiority claimed by contemporary theology. Employing the thought of Ernan McMullin in particular, I claim that self-transcendence emerges within cosmological inquiry when it becomes philosophy, and when extrapolation is involved. A theological thrust to cosmology is confirmed when one understands the limits of cosmology as an empirical discipline amidst the existential questions that can be posed about the meaning of the universe, a development well illustrated by the anthropic principle.
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Bracken, Joseph A. "Panentheism from a Trinitarian Perspective." Horizons 22, no. 1 (1995): 7–28. http://dx.doi.org/10.1017/s0360966900028917.
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AbstractClassical models of the God–world relationship tend to emphasize the transcendence of God at the expense of God's immanence to the world of creation. Neo-classical or process-oriented models, on the other hand, tend to emphasize the immanence of God within the world process at the expense of the divine transcendence. Using the distinction originally made by Thomas Aquinas between person and nature within the Godhead, the author offers a modified process-oriented understanding of the God–world relationship in which the transcendence of the triune God to creation is assured but in which creatures derive their existence and activity from the divine nature or ground of being along with the divine persons. Ultimate Reality, therefore, is not God in a unipersonal sense, nor the three divine persons apart from creation, but a Cosmic Society of existents, both finite and infinite, who are sustained by one and the same underlying principle of existence and activity.
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Hedley, Douglas. "Sacrifice, Transcendence and ‘Making Sacred’." Royal Institute of Philosophy Supplement 68 (June 20, 2011): 257–68. http://dx.doi.org/10.1017/s135824611100004x.
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Despisers of religion throughout the centuries have poured scorn upon the idea of sacrifice, which they have targeted as an index of the irrational and wicked in religious practice. Lucretius saw the sacrifice of Iphigenia as an instance of the evils perpetrated by religion. But even religious reformers like Xenophanes or Empedocles rail against ‘bloody sacrifice’. What kind of God can demand sacrifice? Yet the language of sacrifice persists in a secular world. Nor does its secularised form seem much more appealing. One need only think of the appalling and grotesque cult of sacrifice in numerous totalitarian regimes of the twentieth century. The perversion of the Jihad in radical Islam in contemporary Europe would provide another sombre instance. Throughout Europe in the last few years we have seen the revival of a classical Enlightenment atheism, a movement that, far removed from Nietzsche's pathos for the Death of God, pursues a vigorous and relentless policy of Écrasez l'infâme! Indeed, contemporary polemicists like Dawkins and Hitchens wish to emphasise precisely this dimension of Christianity: not just false but nasty! The modern cultured despisers of religion are the self confessed descendants of Hume and Voltaire. Religion is the product of the period of ignorance in the superstitious and terrified fearful infancy of humanity, and is the crude attempt to face the natural human longing for knowledge, consolation and emotional support. How can one strive to defend the concept of sacrifice against such cultured despisers? I think we need to start by reflecting upon why the slaughter of an animal, say, makes holy – sacra facere? The root meaning of ‘sacrifice’ has a basis in ritual practice, as its Latin etymology suggests. Though in common parlance it communicates a giving up or rejection, the word as we are going to understand it signifies thesubstitution, or more perhapssublimation, of an item or interest for a higher value or principle. St Augustine speaks of the outward symbol of the true sacrifice of spiritual offering that God requires in the altar of the heart – a sacrifice of humility and praise. The metaphor works because his audience was familiar with the literal sense of the term.
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Maeda, Miguel Ángel. "La Ley Sálica: la forja de un mito nacional." Medievalia 52, no. 1 (June 8, 2020): 77–91. http://dx.doi.org/10.19130/medievalia.2020.52.1.0004.
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It is a purpose of the article to analyze the origin and evolution of the Males Law, known incorrectly as Salic Law. This law was an important succession principle of the French monarchy that appeared during the Middle Age and continued existing during the Modernity. The goal of the article is to identify the reasons why the term Salic Law is used wrongly. Furthermore, it is studied the transcendence and importance of that successional principle to the birth of the French national state.
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Roux, Sylvain. "Is Levinas a Platonist?" Studia Phaenomenologica 20 (2020): 263–80. http://dx.doi.org/10.5840/studphaen20202012.
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Levinas’ relationship to Platonism is ambiguous. In Totality and Infinity, indeed, references to Plato’s writings are multiple and Levinas depicts Plato as following two diverging paths. On the one hand, Levinas considers Plato’s writings to be works that consecrate the primacy of identity over difference, of the Same over the Other. On the other hand, Platonism is presented as a philosophy of absolute transcendence due to its refusal to make the Good a simple ontological principle and to its attempt to free the Good from all forms of totality. The present study aims to show that, although Levinas criticizes the first path taken by Plato, he conceives of himself as partially in line with Plato’s philosophy of absolute transcendence, albeit in a paradoxical form. In this way, Levinas understands the meaning of the Platonic approach in an original way.
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Yatsenko, Olena. "ANTIQUE PRINCIPLE OF PAIDEIA AT CHALLENGES OF CONTEMPORARY SOCIETY AND CULTURE." Educational Discourse: collection of scientific papers, no. 2(2) (December 20, 2017): 79–89. http://dx.doi.org/10.33930/ed.2017.5007.2(2)-7.
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The basic historical-philosophical conceptions of interpretation of paideia are analyzed. In addition, the understanding of paideia as an ancient method of cultural reflection and the metaphysical method of transcendence is substantiated. The pedagogical content of the ancient principle of the paideia is proved as the dialectical unity of the main contradictions of contemporary socio-cultural life: sacred and profane, social and individual, eternal and changeable. The unity of sacred and profane is revealed by the author through the concept of value, which is ontologically expressed in the space of freedom. The combination of social and individual are focuses on the category of responsibility as a result of the free choice. The conceptes of eternal and changable are actualized in the philosophical category of the possible as the preconditions of creativity, which is also the realization of freedom.
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Pasi, Gregorius. "Relasionalitas “Aku” dan “Engkau” dalam Masyarakat Indonesia yang Majemuk Sebagai Gambaran dari Relasionalitas Trinitas." Studia Philosophica et Theologica 20, no. 2 (September 23, 2020): 103–26. http://dx.doi.org/10.35312/spet.v20i2.189.
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To the Catholic faithful, the “I” and “You” relationality of Indonesia’s pluralistic society “formulated” in the third principle of Pancasila (Persatuan Indonesia = a unified Indonesia) and in the nation’s motto “Bhineka Tunggal Ika” (Unity in Diversity) can point towards trinitary relationality. Using the critical reading approach to Pancasila and moto Bhineka Tunggal Ika, this study has discovered the four following issues: Firstly, the relationality between “I” and “You” in Indonesian society can point towards the intersubjective relationality of the Trinity. Secondly, the principle of Bhineka Tunggal Ika can point towards the principle of unity in the diversity of the Trinity. Thirdly, the transcendence of “Kami” (We-excluding-You) towards “Kita” (We-including-You) in Indonesian society can point towards the openness of the Trinity to establish unity with humans who are fundamentaly different from God. Fourthly, mutual participation relationality in Indonesian society can point towards the principle of perichoresis of the Trinity.
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Gosling, Jonathan Robert. "Take your lead: The pleasures of power in universities and beyond." Journal of Management & Organization 25, no. 03 (April 12, 2019): 389–95. http://dx.doi.org/10.1017/jmo.2019.17.
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AbstractKen Parry once asked me why I wanted to take the lead on a particular initiative. This paper summarises the answer I'd like to have given him. Taking the lead is pleasurable in three principle ways: it affirms or modifies self-concept, confirms a degree of control over the external world and promises self-transcendence through relationship with others. The paper proposes three categories: identity, influence and interaction, as the basis of an analytic framework for further research into the pleasures of power.
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Sheludchenko, O. "Muslim interpretation of messianism." Ukrainian Religious Studies, no. 19 (October 2, 2001): 33–43. http://dx.doi.org/10.32420/2001.19.1161.
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Muslim origin arose in the VI century as a branch of Old Testament monotheism, as well as a reaction to the Jewish-Christian tradition. The founder of Islam, the Prophet Mohammed, was not for the Muslims God, embodied in the image of man. Islam denied the rebellion as in principle a false idea. Allah was recognized as the only and absolute God, which in any way could not be embodied in the image of man through his absolute transcendence. Therefore, according to the Muslims, Christ was only a prophet, but not crucified on the cross by God.
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Mukhlishin, Mukhlishin. "The Concept of Corruption Prevention Using a Transcendental Approach." Journal of Transcendental Law 2, no. 2 (December 15, 2020): 115–28. http://dx.doi.org/10.23917/jtl.v2i2.11856.
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Corruption in Indonesia has injured the nation’s philosophy of being civilized and divine. From the various measures (laws) that have been implemented, the results have not shown the maximum, instead increasing the number of suspects. Prevention of these crimes is urgently needed by exploring the transcendence value of state law based on Pancasila. This study aims to describe the concept of preventing corruption with a transcendental approach. The method used is a literature review and philosophical approach and descriptive analysis. The result is that the concept of preventing the crime of corruption with a transcendental approach must be based on the divinity concept in the first principle of Pancasila by involving religious doctrine as a legal basis that exceeds moral and spiritual boundaries. Belief in the one and only God in Pancasila can create a solid foundation of trust and a self-sacrificing attitude (integrity), conscious servitude to God, and obedience to leaders, and can create values of civility. Pancasila-based legal transcendence is needed in the prevention of corruption. The state is expected to strengthen the divinity doctrine as the basis for the legal trend for citizens.
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Lee, Ji Hwan. "Integration mechanism and transcendental semiosis." Semiotica 2018, no. 225 (November 6, 2018): 57–76. http://dx.doi.org/10.1515/sem-2016-0176.
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AbstractCognition consists of multiple layers. Each neuron group in layers processes information and transmits it to other layers. The more information is integrated, the more obvious and usable signs become. Horizontally, signs in semiosis are associated and mediated with each other. Vertically, they collaborate beyond the horizon; from sensory neuron to reflective consciousness. Semiosis involves trying to reach final interpretant through following a possible interpretation-course by the force of a guiding principle. Whereas, in trans-semiosis, we attempt to integrate two semioses despite their conceptual gap. In that situation, transcendence occurs. If integration is impossible, semiosis would rev up excessively. Accordingly, intense neural stimulations are generated. Once probable routes of interpretation have rapidly accumulated in quantity, they cross a threshold where restrictions are broken or do not exist. Then, we jump to a stable belief, attaining trans-interpretance that has competence for casually suturing a conceptual gap without any adequate foundation. The overflow of stimulation integrates into transcendence feelings that deviate from cognitive boundaries. That momentary strong feelings and trans-interpretance are connected with each other by a memory mechanism. Trans-interpretance creation leaves some unresolved surplus, reminding us of the once ignored gap and reactivate semiosis. However, if trans-interpretance is reformed and semiosis comes to a lull again, they can be strengthened.
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Pinto, Jose Rui da Costa. "A TRANSCENDÊNCIA NO PERCURSO IDEOLÓGICO-EXISTENCIAL DE ROGER GARAUDY." Síntese: Revista de Filosofia 44, no. 140 (January 2, 2018): 445. http://dx.doi.org/10.20911/21769389v44n140p445/2017.
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Resumo: o percurso existencial e o itinerário ideológico de Roger Garaudy estão de tal modo unidos que se determinam e configuram mutuamente. Depois de destacar as principais experiências que marcaram indelevelmente a vida de Garaudy e as consequentes fases da trajetória do seu pensamento, o presente artigo debruça-se sobre a questão da transcendência que constitui uma temática central na filosofia garaudiana. Numa primeira etapa de seguidismo marxista em que Garaudy se confessa incontestavelmente ateu, a transcendência é lida num horizonte exclusivamente horizontal, em chave de subjetividade – a epifania do outro – e de temporalidade – a abertura ao futuro. Posteriormente, o diálogo com o cristianismo vai abrindo Garaudy ao reconhecimento de Deus-Transcendência, num processo de profundo dramatismo interior, como mais tarde confessará. Por fim, a adesão ao islamismo proporcionar-lhe-á nova clarificação e maior solidez na harmonia homem – Deus, inspirada no princípio islâmico da unidade fundamental de tudo – tawhid.Abstract: Roger’s Garaudy existential path and the ideological itinerary are united in such a way that they determinate and configure themselves mutually. Aoer highlighting the main experiences which indelibly marked Garaudy’s life and the consequent phases of the trajectory of his thinking, the current paper dwells on the maVer of transcendence which constitutes a central issue of the Garaudin philosophy. In a first stage of the Marxist followership in which Garaudy confesses himself as atheist, the transcendence is read in an exclusively horizontal horizon, in key of subjectivity — the epiphany of the other — and of temporality—the opening of the future. Aoerwards, the dialogue of Christianity opens Garaudy to the recognition of God-Transcendence, in a process of deep interior drama, as he later confesses. At last, the accession to Islam will provide him a new clarification and a bigger strength in the harmony man-God, inspired in the Islamic principle of the fundamental unity of everything — twahid.
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Hunter, Thomas. "Yati, a Structural Principle in Old Javanese Versification." Indo-Iranian Journal 52, no. 1 (2009): 15–66. http://dx.doi.org/10.1163/001972409x445807.
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AbstractThe principle of yati, divisions of the metrical arrangement of the quantitative meters of Sanskrit at line-end or at specified points internal to the line (pada), has often been likened to caesura in meters of the European tradition, and in the Indian tradition to a "break in recitation". However, in a principled study of the subject Pollock (1977) has shown that when line-internal yati is specified for one of the quantitative meters it is in fact linked to the arrangement of syntactic units within the line, and not to any suprasegmental aspect of versification, like intonation or the control of phrasing in terms of units of 'breath'. Based on this reasoning Pollock has been able to demonsrate a progression in the Indian tradition from "monotonic" uses of yati in Aśvaghosa, through the effects of "suspension" achieved by Kālidāsa and a movement towards "dissonance" in the works of later stylists like Bhavabhūti Rājaśekhara, Bhattanārāyana, Murāri and Bilhana, where a drive towards transcendence of the constraints of yati is very much in evidence. Given that the majority of meters of the Old Javanese kakawin genre are based on the quantitative meters of the Indian Kāvya, it is natural to suppose that line-internal yati may have been preserved in some of the Old Javanese quantitative meters. This study is devoted to an examination of this question for a selection of the Indian quantitative meters adopted for use in the kakawin, and for a further set of Indo-Javanese meters that follow the isosyllabic requirements of the Indian system, but were developed by Javanese stylists of the kakawin. Special attention is given to the meter Śārdūlavikrīdita, a meter important in Pollock's (1977) study of yati in the Indian tradition and also of great popularity in the Javano-Balinese tradition, and to the Indo-Javanese meter Jagaddhita.
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Simonetti, Elsa Giovanna. "Post-Hellenistic Perspectives on Divination, the Individual, and the Cosmos." Social Analysis 65, no. 2 (June 1, 2021): 82–102. http://dx.doi.org/10.3167/sa.2021.650205.
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This article investigates the relation between ancient divinatory theories and ontological assumptions about individuals, the gods, and the cosmos through the writings of Dio Chrysostom, Epictetus, and Maximus of Tyre—three philosophers who belong to the first Roman imperial age. By exploring their works in light of recent anthropological studies, this article will discuss how different divinatory systems generate, and are embedded in, specific ontologies. All three writers analyze divination as a means to bridge contingency and transcendence and to situate individuals within the cosmos. As such, their analysis of divination relates to specific ontological systems: a mono-ontology reducible to one divinematerial principle for Epictetus, and the poly-ontology of a graduated cosmos for Dio Chrysostom and Maximus of Tyre.
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Dozzi, Marco. "The Problem of the Unconscious in Fichte’s Later Jena Wissenschaftslehre." Fichte-Studien 48 (2020): 434–55. http://dx.doi.org/10.5840/fichte20204826.
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This essay argues for the applicability and importance of the notion of the unconscious (in the limited sense of any form of mental activity of which one is not or cannot be aware) in Fichte’s Jena period, with a focus on the ,second’ Wissenschaftslehre (1796–99). The essay begins by arguing for the existence of a fundamental tension in Fichte’s philosophy: namely, between a ,transcendence’ principle – that the conditions for consciousness cannot themselves be present within experience, since they ground that experience – and an ,immanence’ principle that there is no genuine reality outside of consciousness. It is shown that this tension is particularly evident if one observes some of the conflicting ways in which Fichte employs the notions of ,intellektuelle Anschauung’ and ,unmittelbares Bewusstsein.’ Fichte seems to violate the immanence principle especially insofar as he characterizes the conditions of the possibility of consciousness as a series of ,actions,’ which, qua actions, must be ,real’ in some sense: insofar as they are both real and not present to consciousness, it is argued, they must be unconscious. Although Fichte does not wholly embrace the notion of unconscious mental activity due to his adherence to the immanence principle, his conception of the ,two series’ of the Wissenschaftslehre as well as some of his uses of the notion of ,unmittelbares Bewusstsein’ in particular allow the recognition that Fichte has a rich but inchoate conception of the unconscious.
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Bogomolov, A. V. "PARMENIDES’ THEORY OF NON-BEING AS A HISTORIC-PHILOSOPHICAL CORE OF PLOTINUS’ HENOLOGY." Vestnik of Minin University 6, no. 4 (December 12, 2018): 13. http://dx.doi.org/10.26795/2307-1281-2018-6-4-13.
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Introduction:immediacy of the problem of non-being for philosophy is givenness. Parmenides’ ontology is the origin of the problem of non-being in Western-European tradition. It was Parmenides who enunciated the first conceptual idea of non-being in the history of Western-European tradition. This intention became the basis for onto-epistemological searching of philosophers of the following epochs. This paper goes to the understudied problem of reception of Parmenides’ theory of non-being in Plotinus’ henology.Materials and Methods:the problem approach is defining. Its employment is quite specific when it is referred to searching of the problem of non-being within the history of philosophy. This paper insists on the importance of a distinction of the concepts “category of non-being” and “problem of non-being” and uses the category such as “theory of non-being”. Parmenides’ theory of not-being is taken to mean as the presence of both the problem of non-being and its solution.Research findings:the key point of Eleatic theory of non-being is the dialectic of being and non-being where the following pattern is uncovered. All the characteristics of being are ontologically possible as non-being is rejected. This principle is present in Plotinus’ henology too. The authentic nature of the All is transcendental. Transcendence of the All stipulates Its apophatic in the immanence.Discussions and conclusions:the origin of Plotinus’ henology is the Platonic philosophy. The same goes for the apophatic theology of the All. However, Platonism is not the only source of Plotinus’ theory of the All. The author shows that Parmenides’ theory of non-being is one of the cores of this intention. The apophatic of non-being and the apophatic theology of the All stipulate existence itself in Parmenides’ ontology and transcendence of the All in Plotinus’ henology. This is the principle which makes it possible to state reception of Parmenides’ theory of non-being in Plotinus’ henology.
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Pigler, Agnés. "De la nature de la surabondance du Premier chez Plotin." Dialogue 43, no. 1 (2004): 25–46. http://dx.doi.org/10.1017/s0012217300003243.
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AbstractThe nature of the One poses a formidable problem. At the source of procession there is, on the one hand, a discontinuity between the First and derived hypostases, since the One is anything but what it gives, since it is beyond its gifts as absolute transcendence and absolute otherness, and since it forever remains the same in its venerable immobility. But, on the other hand, there is a continuity from the Principle to its begotten, inasmuch as its derived energy is like its image, like a trace ensuring the erotic-dynamic process which is transmitted to lower beings in return for their conversion toward the Highest. Confronting the problem of that apparently irreconcilable duality is the search to determine why the One overflows, what is the nature of that overflowing, and how that overflowing might be at the foundation of procession.
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Rafiqi, Ilham Dwi. "Criticisms toward the job creation bill and ethical reconstruction of legislators based on prophetic values." Legality : Jurnal Ilmiah Hukum 29, no. 1 (March 22, 2021): 144–60. http://dx.doi.org/10.22219/ljih.v29i1.14991.
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Post the issuance of Law Number 11 of 2020 concerning Job Creation, the public paid more attention by continuing to protest and criticize. This response occurred due to various legislative deviations noticed during the legislative process of the Job Creation Bill by not adhering to the principles and procedures for the formation of laws and regulations. The main cause for this deviation is due to the ethics of the legislators who are not thoroughly compliant and obedient toward the statutory regulations and social ethics. Legislators’ understanding of law and life tends to be influenced by materialistic-positivistic views that bring forth consumptive, hedonistic, and secular demeanors and behaviors. On this basis, this paper tries to criticize and reconstruct the legislators’ ethics in law-making. This study is using a normative juridical method and is supported by a philosophical approach. The outcomes of this research show that the process in the making of the Job Creation Bill tends to override the principle of transparency and public participation with a closed and hasty pattern so that it is a complete ulterior hasty agenda that prioritizes the concept of regulating and monitoring only (top-down). A work ethic based on prophetic values that are supported by the ground principles of a prophetic paradigm that includes humanization, liberation, and transcendence into a new form of construction to be able to create a better and just legislative process.
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Zvonova, Ekaterina Evgen'evna. "Students’ experience of critical situations associated with studying: philosophical-psychological analysis." Философская мысль, no. 4 (April 2020): 89–99. http://dx.doi.org/10.25136/2409-8728.2020.4.32132.
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The object of this research is the critical situation that has emerged and develops due to studying; the subject is its experiencing by the students. The article provides related to romanticization of cognition and suggesting self-transcendence version of establishing semantic correlation between consciousness and being of a student in the indicated critical situation for the purpose of increasing the meaningfulness of life. Its realization would allow achieving the synthesis of intelligence and affect in education, unity of education and upbringing due to acquisition of ethical meaning. Research methodology is based on the achievements of logotherapy, namely the principle of indererminism of human existence and humanistic psychology. The scientific novelty consists in the analysis of critical situations related to studying, which have not been previously viewed from the existential perspective, in the context of the theme of existential crisis. The article also proposes an original method for overcoming critical situations through romanticization of cognitive activity.
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Picewicz, Joanna. "Teologiczna interpretacja pojęcia arché u wczesnych fi lozofów greckich: w kręgu teologii milezyjskich fi lozofów przyrody." Filozofia Chrześcijańska 17 (July 30, 2021): 167–78. http://dx.doi.org/10.14746/fc.2020.17.8.
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The purpose of this article is an attempt to present one fundamental problem: identifi cation of the essential features of the arché in Milesian philosophers of nature by indicating possible relationships with theology. The theological interpretation of the Milesians indicates that arché does not merely have a material dimension, it is inherently external, going beyond, and consequently, the original principle contains a peculiar transcendence. In the concepts of natural philosophers, there is an archaic path to immortality, infi nity, and eternal existence, which are, in essence, divine attributes. There is a clear search to determine the relationship of divine sphere of existence with the world that we know from everyday experience. This means that the Milesians have found a plane on which the divine sphere and the temporal sphere can meet. There are certain frameworks within which there is an interaction between the divine element (constant and invariant) and temporal (transient and fi nite).
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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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Mrugalski, Damian. "Metamorfozy Platońskiej „metafory słońca” (Respublica 509b) w hetero- i ortodoksyjnej teologii (I-III w.): gnostycyzm, Klemens z Aleksandrii i Orygenes." Vox Patrum 68 (December 16, 2018): 21–58. http://dx.doi.org/10.31743/vp.3329.
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The metaphor of the sun, in which Plato (Republic 509b) compares the idea of the Good to the sun that dwells above the earth yet affects the phenomena occurring on it, was an inspiration for both heretical and orthodox theology in the first Christian centuries. The Gnostics, Clement of Alexandria and Origen all believed that God, like the Platonic idea of the Good, is radically transcendent in relation to the world, but at the same time is the cause of everything that exists in it. Unlike Plato, who believed that the idea of the Good is knowable and can be the subject of science, the Christian theologians of the first centuries believed that God was like a blinding light. This means that God, according to them, though intelligible, is unknowable in His essence. Therefore, God cannot be the subject of science. Another modification of the Platonic metaphor was the introduction of the element of sunlight, to which the philosopher from Athens did not refer. For the Gnostics, the rays of the sun were “eons” – spiritual beings that existed in the space between the first principle of all things and the material world. For Clement and Origen, the light that comes from the sun was the Son – the power and wisdom of God. In contrast to the Gnostics, who believed in the progressive degradation of the spiritual world through successive emanations, the Alexandrian Fathers believed that the Son possessed all the knowledge of God and therefore revealed to man the true God. Yet the revelation of God by the Son, and even the grace that assists human beings in the process of learning about God, do not give man complete knowledge of the essence of God. Thus the Gnostics, Clement and Origen, despite some doctrinal differences, all accepted the concept of the radical transcendence of God on the ontological and epistemological levels.
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Canero, Armando Tomas. "Newton &-vs Lorentz." JOURNAL OF ADVANCES IN PHYSICS 14, no. 3 (September 18, 2018): 5869–72. http://dx.doi.org/10.24297/jap.v14i3.7796.
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Is there a point of divergence between Classical Mechanics and Electromagnetism? This discrepancy is raised by many authors and arises between Newton's third law and the equation of Lorentz forces. Due to the transcendence of these expressions, their wide application in different situations is not a minor issue and should be given a consistent interpretation with both theories. The discrepancy mentioned is based in that: according to the calculations of classical field theory, a particle with an electric charge moving immersed in a magnetic field suffers an action that diverts its trajectory, making it describe a circular path, which can not be compensated through a contrary force in the body that generated the magnetic field. The force on this second body is predicted, by this theory, at ninety degrees from the first, thus contradicting the principle of action and reaction. This study shows why the Lorentz law does not contradict Newton's third law and gives a consistent explanation of how the equations of classical field theory should be applied so that the result is correct.
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SHNER, MOSHE. "THE IDEA AND PRACTICALITIES OF ‘NATURE’ IN JANUSZ KORCZAK’S PHILOSOPHY." Society Register 2, no. 2 (December 30, 2018): 85–106. http://dx.doi.org/10.14746/sr.2018.2.2.05.
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This article tackles that question of the place of Nature as an idea and Life in Nature as a reality in the education philosophy of Janusz Korczak. First, we establish the idea that Korczak was a naturalistic philosopher and that nature in its broad cosmic sense serves as the ordering principle of his entire pedagogical legacy. Influenced by Stoic philosophy, Korczak rejects transcendence and sees the human being in the only context possible, nature.Following this paradigm, we establish Korczak's education as a reality guided pedagogy. The nature of the child mandates education and not free unrealistic aspirations. The nature of the child, his family, his biography in its broadest sense also set the limits of what can be achieved through education.At last, we follow Korczak's appreciation of nature and countryside experience as a healing experience for poverty inner city children. There, in nature, in free play, work and sport, they regain their physical and mental health. There Korczak also had his best opportunity to learn the child and to develop his known educational ideas, which he later on implemented in his children houses.
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Lausevic, Savo. "Being and responsibility." Filozofija i drustvo, no. 21 (2003): 87–96. http://dx.doi.org/10.2298/fid0321087l.
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Drawing on Levinas, the author seeks to explore the question of being and responsibility, as a relation between ontology and ethics, from the perspective of a meta-position that would enable a critique of the classical West European ontological tradition with its strongly cosmocentric, anthropocentric, and egocentric character. The main purpose of the paper is to examine whether there is in West European thought a possibility to found the ethics of responsibility on overcoming the ontology of being. More precisely, the author seeks to show that in contemporary Western philosophy the significance and validity of the classical ontological principle are declining when it gets separated from the ethos of philosophy itself. Moreover, a gradual shift from the impersonal being to the ontology of the personality takes place. This ontology of the personality is grounded in the Other. It withdraws from the game of consciousness which represents being. The personality thus understood, in Levinas' words, carries within itself vested responsibility, because in the personality there lie the infinite and transcendence.
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Roqib, Moh, Siti Sarah, Agus Husein As Sabiq, Mohamad Sobirin, and Abdal Chaqil Harimi. "Criticizing Higher Education Policy in Indonesia: Spiritual Elimination and Dehumanisation." Nadwa 15, no. 1 (September 5, 2021): 61–86. http://dx.doi.org/10.21580/nw.2021.15.2.8579.
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The Ministry of Education and Culture's policy on “Merdeka Belajar” (Freedom of Learning) seeks to enable students to master different valuable disciplines to access the work field (link and match). This article investigates Freedom of Learning policy direction and unpacks freedom of learning from the viewpoint of prophetic education theory. This research employs a literature review process. The information was gathered by studying the Ministry of Education and Culture legislation and laws, literature, and compiled references of the policy. The findings suggested that the Freedom of Learning policy's trajectory accommodates data in the material domains (cognitive, affective, and psychomotor), yet it lacked spirituality. The principle of prophetic education is to move humans to be decent (righteous), to achieve the great humans (insān kāmil), and to improve (muṣliḥ) the world into an ideal environment or society (khaira ummah) capable of bridging the gap the means. Professional education continues to carry out a constant, creative mechanism to get citizens closer to God (transcendence) through digitally increasing human ideals and avoiding harmful stuff (liberation). Competence in the policy of independent learning is maintained by prophetic education.
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Butcher, Howard K., and Nora I. Parker. "Guided Imagery within Rogers' Science of Unitary Human Beings: An Experimental Study." Nursing Science Quarterly 1, no. 3 (August 1988): 103–10. http://dx.doi.org/10.1177/089431848800100305.
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A pre-test/post-test control group design with 60 participants was used to examine the subjective feelings of timelessness, motion, boundary lessness, transcendence, and increased imagination experienced during pleasant guided imagery within Martha Rogers' science of unitary human beings. Two hypotheses were derived from Rogers' principle of reso nancy, which describes "the continuous change from lower to higher wave frequency patterns in the human and environmental fields." Pleas ant guided imagery was postulated to pattern the human energy field from a lower toward a higher wave frequency pattern. The hypotheses tested in this study were (a) participants experiencing an 11-minute pleasant guided imagery tape will have significantly lower time metaphor test scores than participants experiencing an 11-minute educational tape and, (b) participants experiencing pleasant guided imagery will have significantly higher human field motion tool scores than participants experiencing the educational tape. Lower time metaphor test scores and higher human field motion tool scores reflect a higher wave frequency pattern of the human energy field. A significant treatment by trials interaction effect (F = 4.358; df = 1/118; p < 0.05) provided support for the first hypothesis. The second hypothesis was not supported. On the basis of a factor analysis, the validity of the human field motion tool is questioned. The findings suggest that Rogers' principle of resonancy may provide an explanation of the subjective feelings experienced during pleasant guided imagery.
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Simonov, A. I. "General Principles of S. L. Frank’s “Mystical Realism” as a Method of Knowing the Absolute." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 35 (2021): 93–106. http://dx.doi.org/10.26516/2073-3380.2021.35.93.
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This article attempts to analyze S. L. Frank’s philosophy to identify a distinct concept – “mystical realism”. Two key works on the ontology of the thinker have been considered: “Subject of knowledge” belonging to the early period of his creative work, and “Incomprehensible” written in the late period. The tradition of Frank’s intellectual heritage analysis is represented by the works of I.I. Evlampiev, P.P. Gaidenko, P. Elen, A.M. Khamidulina and other professionals aimed at finding elements of intuitive (mystical) cognition of the Absolute in the context of objective being. It resulted in the idea that “mystical realism” is based on the combination of rational and irrational knowledge aimed at acquiring the Absolute. S.L. Frank shows the presence of something mystical (Absolute) in the context of objective being, and further he reveals the presence of something mystical (Absolute) in the spiritual being of a person. The presence of something mystical within reality is represented by two main transcendence ways: “outward expression of a spirit” and “inward expression of a spirit”. It allows the philosopher to speak about the Absolute as a fundamental principle that created the uni-verse and at the same time as a call of eternity coming into an objective world through a spiritual life of a person.
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Estienne, L., L. Dany, E. Dudoit, F. Duffaud, and S. Salas. "Spirituality and Cancer: a Qualitative Study." Psycho-Oncologie 13, no. 3-4 (December 2019): 173–82. http://dx.doi.org/10.3166/pson-2019-0105.
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Aims: Patients suffering from cancer are often confronted with an awareness of their own finiteness and with the fact that their life is now ruled by the cancer. This existential upheaval can be accompanied by spiritual “work” which contributes to the adjustment to the disease and to the conditions of the end of life. Spirituality can be defined as a process through which individuals seek for and give meaning to their life, feel connected to the self, to others, at the present moment and in what is sacred. Few studies in France have studied spirituality in the context of cancer. So, the aim of our research was to identify and to study the role of spiritual components in the experience of cancer. Procedure: We carried out 15 semi-directed interviews with patients at the medical oncology and palliative care department at the CHU in Timone (Marseille). A double analysis was performed: 1) a lexicographical analysis and 2) a thematic content analysis of the most typical interviews from the lexicographical analysis. Results: The lexicographical analysis highlighted three lexical classes. Class 1 represented the illness of cancer as a personal transformation (40.5%), Class 2 concerned the biographical disruption experience (13.4%) and Class 3 corresponded to daily life with the illness (46.1%). Moreover, the thematic content analysis revealed different themes testifying to spirituality in the lived experience of cancer, in particular the experience of and the relationship with the sacred, the relationship with transcendence and the role of spirituality in the lived experience of patients who are suffering from cancer. Conclusion: The two analyses of the interviews allowed us to identify the expression of spirituality. Spirituality was expressed as a resource, an “invisible spring,” allowing people to adjust to the extreme experience of the disease of cancer. Both “secular” and “central” dimensions of spirituality: the transcendence and the relationship with the sacred open perspectives for the integration of spirituality into the care of patients suffering from cancer, without threatening the principle of secularism in French hospitals.
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Monk, Daniel Bertrand. "The Jew and the tank: Habit and habitus towards a theodicy of war." Security Dialogue 51, no. 2-3 (March 12, 2020): 248–67. http://dx.doi.org/10.1177/0967010620901904.
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Histories of the Arab–Israeli War of 1967 have advanced a curious commonplace. As they have sought to account for the decisive factors in what they treat as a decisive war, soldiers and interpreters of their arguments have tacitly resorted to what Adolf Loos once referred to as a ‘principle of cladding’, or bekleidungsprinzip, in order to explain the successes of Israel’s armored corps. The bekleidungsprinzip is not a military principle but a dictum of fashion, according to which the renunciation of individual affect in dress is presumed to coincide with the emergence of the qualitative advantages of the modern. With little or no explanation to substantiate the relation between dress and success in armored warfare, histories of this war have instead explained that the causes of a decisive victory may have to be found in the relation between uniforms and technical uniformity. This presupposition possesses an intellectual history, in the course of which war intellectuals repeatedly sought to reconcile what they themselves posed as a contradiction between agency and structure by identifying a proper relation between habit and habitus. Elaborated in a series of doctrinal debates concerning the proper relation of the Jew to the tank in the Israel Defense Forces – and in subsequent interpretations of those disputes – the bekleidung argument is more than a mere curiosity of military history. It points, instead, to a theodicy of conflict according to which a reification of this history’s false premises presents itself to view in repeated images of their transcendence.
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Pels, Dick. "Everyday Essentialism." Theory, Culture & Society 19, no. 5-6 (December 2002): 69–89. http://dx.doi.org/10.1177/026327602761899156.
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This article takes up the challenge posed by ANT's principle of radical symmetry in a different way, by developing a counterargument to the Latourian (ethnomethodological) presumption that social and symbolic constructions are in themselves too fragile and weak to effectively knit together the social order which needs ballasting by a myriad of technological objects. It is argued that social orders are also maintained by self-fulfilling prophecies which are stabilized by the reality effect of what is called `everyday essentialism'. Social facts are routinely enacted by circular bootstrapping operations which are often misrecognized as such in order to produce an illusion of ontological transcendence. It is this practical everyday reification of social facts which also creates fixities, nodes, and sites for the symbolic `packaging' of material objects. Over against ANT's agnostic appreciation of this reifying practice as `something we all do', Pels, like Vandenberghe, therefore retains an interest in a critical theory of reification. This critique signals the normative significance of `acting-as-if' over against all forms of ontological essentialism: if social situations are more clearly defined `as if' they are real, we are less likely to be caught out by the stark reality of their consequences.
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Masbur, Masbur. "INTEGRASI UNSUR HUMANISASI, LIBERASI DAN TRANSIDENSI DALAM PENDIDIKAN AGAMA ISLAM." JURNAL EDUKASI: Jurnal Bimbingan Konseling 2, no. 1 (August 30, 2016): 44. http://dx.doi.org/10.22373/je.v2i1.690.
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Islam is a religion of tolerance for adherents and giving attitude to provide benefit to the nation in various dimension of life. Humanization is the planting of Islamic values towards the human nature through education. Humanization of education means the whole element in education that reflects the integrity of the human being and to help people become more humane. Liberalism as a doctrine of freedom is the right of every human being. Giving freedom is a recognition of human dignity, the basis concept of humanism. The values of freedom in Islam would not exist if it is not based on a deep feeling in one's personal, community needs, obedience to God and human values. Islamic education as a process of humanization require the principle of freedom to develop the potential of learners optimally. Liberalism as a doctrine of freedom is the right of every human being. Nobody is willing pressed or deprived of his rights. Therefore, every human being has the right to get freedom. Giving freedom is a recognition of human dignity, the basis concept of humanism. The values of freedom in Islam would not exist if it is not based on a deep feeling in one's personal, community needs, obedience to God and human values. Islamic education as a process of humanization require the principle of freedom to develop the potential of learners optimally. Implementation of education it is impossible to reach the goal or target if they do not give freedom. transcendental dimension of transcendence is to grow in culture. Such social sciences, then Muslims will be able to straighten out steps the development of science that's happening now and can dampen social unrest and other criminal acts that currently characterizes the lives of many. Islam contributes good activity, but in accordance with the Shari'a should implementation predetermined.
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Schmidt, Josef. "TEOLOGIA FILOSÓFICA E DIÁLOGO RELIGIOSO." Síntese: Revista de Filosofia 42, no. 134 (May 1, 2016): 423. http://dx.doi.org/10.20911/21769389v42n134p423-441/2015.
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Resumo: O diálogo entre as diversas concepções do mundo, hoje tão urgente, especialmente o diálogo com as religiões e entre as religiões, só poderá ter sucesso se os parceiros estiverem dispostos a e forem capazes de levar a sério uns aos outros no cerne de suas convicções. Já que se trata de convicções últimas que de per si contêm uma pretensão universal, a razão é o espaço comum de tal diálogo. O seu cultivo é tarefa da filosofia, que se torna neste caso um parceiro qualificado, porque a transcendência como tema das religiões é também seu objeto. É o que mostram os diferentes argumentos da transcendência elaborados na filosofia, que como demonstrações de Deus constituem a ponte para a religião. São argumentos nucleares da filosofia, já que neles a razão tematiza sua capacidade para superar em princípio seus limites. Os tipos particulares desses argumentos são maneiras intimamente relacionadas da autoexplicitação da razão universal. A dimensão da normatividade e da bondade que assim emerge leva ao problema da teodicéia com o qual a filosofia e a teologia são conjuntamente confrontadas. A respeito desse problema a fé cristã possui um potencial racional especial que tem intensificado nos últimos tempos o diálogo com o budismo.Abstract: The dialogue between the different conceptions of the world, so urgent nowadays, especially the religious dialogue and that between religions, can only succeed if partners are willing and able to take each other seriously, at the heart of their own convictions. As these ultimate convictions contain per se a universal claim, reason must be the common ground for such a dialogue. The task of philosophy, acting here as a qualified partner, is therefore to cultivate dialogue since transcendence is an object of study for both religions and philosophy. This is what the different arguments of transcendence, developed in philosophy, show. Their demonstrations of God serve as a bridge to religion. They are core philosophical arguments since it is through them that reason expresses its ability to overcome, in principle, its own limits. The particularities of these arguments are closely related to the self-explanation of the universal reason. The dimension of normativity and kindness that emerge, brings the problem of theodicy to which both philosophy and theology are confronted. Regarding this issue, the Christian faith has a rational potential that has recently favoured the dialogue with Buddhism.
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Feng, Yu. "A Study on “Value” Concept of the Austrian School." Asian Social Science 16, no. 4 (March 31, 2020): 42. http://dx.doi.org/10.5539/ass.v16n4p42.
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The marginal utility theory of Austrian School is an important value theory in western economics. Need theory is the basis and premise of value theory. Need, which is equivalent to desire, has two specific connotations: "one of many needs" and "feelings of a certain need". The contribution and innovation of the need theory of Austrian School lies in that it puts forward two classifications of needs through studying the significance of needs, points out that value is only related to the classification of degrees of needs, reveals the general rule that the importance of one need decreases gradually with the increase in satisfaction, and puts forward the core concept of "marginal utility". The Austrian School studies the quality and quantity of value with human needs or desires as the measure of value. In the qualitative aspect of value, whether people's needs can be met is the direct basis for judging the existence of value, and whether it can improve people's life and welfare is the fundamental reason to judge the value of goods. In terms of the quantity of value, economists of the Austrian School propose the principle that marginal utility determines the value of the last unit of goods, completely solve Adam Smith's value paradox and achieve the transcendence of subjective utility theory.
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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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Anthony, William A. "The principle of personhood: The field's transcendent principle." Psychiatric Rehabilitation Journal 27, no. 3 (2004): 205. http://dx.doi.org/10.2975/27.2004.205.205.
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Salo, Hanna. "ANTHROPOLOGICAL VIEWS OF THE UKRAINIAN DIASPORA THINKERS: RELIGIOUS AND PHILOSOPHICAL INFLUENCES." Sophia. Human and Religious Studies Bulletin 13, no. 1 (2019): 46–50. http://dx.doi.org/10.17721/sophia.2019.13.11.
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The study examines theoretical sources of the Ukrainian diaspora thinkers that influenced ideas about the person. Through the prism of the diversity of their creative heritage, one can identify the peculiar directions of their religious and philosophical vision, which was based on spirit, mind, heart, transcendence, which correlate with the Divine principle of human existence. It is emphasized that the ideas about a person of the Ukrainian diaspora thinkers were influenced, firstly, by religious ideas (ethnic religion, Christian anthropology); secondly, anthropological problems in the works of ancient Rus' thinkers (the development of the idea of cordocentrism); concepts about a person Gregory Skovoroda, Pamfil Yurkevich (the doctrine of the "internal" person, the heart as the focus of spirituality and morality) thirdly, the Western European philosophical anthropological tradition (psychoanalysis, existentialism, personalism, dialogism, etc.). Due to the existing positions, it can be established that the anthropological trend in the religious views of the Ukrainian diaspora was expressed in such positions: the anthropological perspective was comprehended against the background of a religious worldview, which was reflected in the model of the "man-God-peace" relationship. Diaspora scholars have identified man as the highest value, reflected in its everyday orientations and priorities. Their anthropological teaching is based on the existential-anthropological dominant, which largely determines the content and basic structural and semantic aspects of their religious and philosophical heritage. In fact, the assertion and actualization of diaspora discourse took place on the basis of a synthesis of the domestic religious and philosophical tradition and pan-European anthropological ideas. Intertwining into a kind of mosaic, various influences formed the syncretic religious-philosophical doctrine of person, which is key to the writings of diaspora thinkers.
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Tretyak, A. R. "Class Project of Multitude." Journal of Political Theory, Political Philosophy and Sociology of Politics Politeia 4, no. 99 (December 12, 2020): 35–52. http://dx.doi.org/10.30570/2078-5089-2020-99-4-35-52.
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The concept “multitude”, popular in political philosophy, largely owes its entrance into the modern political vocabulary to the efforts of Antonio Negri, the Italian philosopher. His research from the 1980s and 1990s gave rise to a synthetic philosophical theory that views multitude as a key element in the political struggle of the left, thereby giving a theoretical impetus to a rebirth of the seemingly forgotten concepts of political philosophy. The article attempts to analyze the formation of the political logic of multitude and demonstrates how this phenomenon became part of the Marxist criticism of the modern society. The first part of the article traces how the idea of multitude as a positive element of politics grows out of the materialist interpretation of Baruch Spinoza. According to the author, Negri by interpreting Spinoza as a “savage ano maly” laid a theoretical foundation for the entire modern discourse of multitude. The conceptualization of the differences between the notions of potentia and potestas made it possible to distinguish between multitude and the people. The people can be seen as an element of potestas — political power that mediates relations between people by introducing the principle of transcendence in the form of representation and the figure of a sovereign. In contrast to the people, multitude with its collective power-potentia embodies a collective plan of immanence that resists representation i.e., a subject of constituent power that does not need representation. The second part of the article is devoted to the analysis of the class approach to multitude, which appears in the works of Negri co-authored with Michael Hardt, where the ontology of multitude is transformed into a political project based on the understanding of class as a political subject that opposes the global capitalist world order.
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Клименюк, А. В., and А. А. Калита. "METHODOLOGY OF MODELING COGNITIVE PROCESSES OF THE INDIVIDUAL’S SPEAKING-AND-THINKING AND THINKING-AND-ACTING MECHANISMS." Studia Philologica, no. 12 (2019): 13–29. http://dx.doi.org/10.28925/2311-2425.2019.12.2.
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The paper advances methodology of modeling cognitive processes of speaking-and-thinking and thinking-andacting mechanisms. The methodology is substantiated with the application of theoretical apparatus of a series of psychological, linguistic and social sciences using a systematic approach as well as a modern synergetic doctrine of the chaos theory. The basis of the authors’ methodological reflection is shaped by the results of the following scientific assumptions of the new speech energetics theory: a theoretical principle of preserving the utterance emotional-and-pragmatic potential, the dimensionless quantitative K-criterion of defining the level of emotionaland-pragmatic potential of any speech segment, the global pyramid model of the spheres of the individual’s spiritual being that allows performing both qualitative and quantitative research of any cognitive phenomena, processes or events related to human thinking and speaking activities. The paper also outlines the main stipulations, rules, and requirements for modeling cognitive processes on the plane of the individual’s spiritual being differentiated into the spheres of existence, mentality, transcendence and consciousness. It is emphasized that the flow of cognitive processes in the existential sphere of the individual’s spiritual being is based on his/her emotional (unconscious) thinking; the mental sphere, which forms together with the transcendental sphere a psychic level of the pre-conscious, is characterized by emotional thinking; in the transcendental sphere the acts of cognition are realized by means of rational thinking, while the consciousness monitors the results of cognitive processes’ self-development on a logical basis solely. The paper demonstrates a high efficiency of using the model as a methodological tool for the interdisciplinary retrospective obtaining of new knowledge in such sciences as cognitive studies, ecolinguistics, psychology, philosophy, sociology, psychiatry, history, economics, political science, literary studies, ethnology, etc.
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Aleksandravičius, Povilas. "TOMO AKVINIEČIO SIEKIS ĮVARDYTI AMŽINYBĘ." Problemos 79 (January 1, 2011): 153–67. http://dx.doi.org/10.15388/problemos.2011.0.1319.
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Straipsnyje analizuojama Tomo Akviniečio amžinybės samprata ir ją išreiškiančios sąvokos. Teigiama, kad tradicinė, t. y. vėlyvojoje scholastikoje įsivyravusi, jos interpretacija neatspindi paties Tomo turėto užmojo. Akvinietiškoji amžinybės sąvoka nei laiko, nei judėjimo sąvokų atžvilgiu nesudaro priešingo sisteminio poliaus: amžinybės transcendentiškumas judėjimui yra tokio pobūdžio, kad, remiantis proporcionalinės analogijos principu, ją galima traktuoti kaip „judančią tam tikra prasme“, nors jos nejudėjimas žmogiškai patirčiai prieinamų judėjimų atžvilgiu yra absoliutus. Šią amžinybės judėjimo / nejudėjimo dialektiką Tomas Akvinietis reiškė per ypatingą dieviškosios gyvybės sampratą, kurią straipsnis nagrinėja įvairiausiuose jos pavidaluose, tiek „joje pačioje“ (quidam circuitus, Trejybė), tiek santykyje su pasauliu (creatio). Išnagrinėjus dieviškajai amžinybei būdingą judesį, straipsnio pabaigoje iškeliama tolesnio mąstymo galimybė – klausimas apie amžinybės laikiškumą.Pagrindiniai žodžiai: amžinybė, Dievas, nejudėjimas, judėjimas, gyvybė, laikiškumas.Thomas Aquinas in Pursuit of Addressing EternityPovilas Aleksandravičius SummaryThe article analyses the notion of eternity and concepts expressing it as used by Thomas Aquinas. It maintains that the traditional interpretation of the concept – developedmainly in the late scholastic period – does not tally with the intention of Aquinas. Aquinas’ concept of eternity should not be treated as the opposite systemicpole to either the concept of time or movement: the transcendence of eternity vis-à-vis movement can be regarded as ‘moving in a certain sense’, on the basis of proportional analogy principle, though its non-movement in relation to movements known by the human experience is absolute. Thomas Aquinas used a special concept of divine life to express this dialectic between movement and non-movement. The author analyses the concept of divine life in all its manifestations, both ‘in itself’ (quidam circuitus, Trinity) and in its relation to the world (creatio). Following the analyses of movement characteristic of divine eternity, a further thought is invited regarding the question of temporality of eternity.Keywords: eternity, God, non-movement, movement, life, temporality.
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Kurnick, David. "Embarrassment and the Forms of Redemption." PMLA/Publications of the Modern Language Association of America 125, no. 2 (March 2010): 398–403. http://dx.doi.org/10.1632/pmla.2010.125.2.398.
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Homosexuality is the truth of love.—Gilles Deleuze, Proust and SignsNo one wants to be called a homosexual.—Leo Bersani, HomosThe Tension Between My Epigraphs' Formulations Might be Taken as The Animating Energy of Queer Theory. If the first provides queers with a vision of our sexuality as flatteringly significant, the second insists with punishing concision that this significance resists translation into social equality. More precisely, the two statements could be seen as mutually constitutive: it is the social abjection of the sexually deviant that makes our sexuality interesting, as it is the excessive symbolic interest of our difference that has made us socially volatile. Or at least this has been one guiding assumption of queer theory, which has leveraged some of its most imaginative work by arrogating to queerness a symbolic centrality out of all proportion to queers' acknowledged numbers or to our social power. It is no accident that Leo Bersani articulates the unpleasant reality principle in this little epigraphic debate. His writing is justly famous for its suspicion of the rhetoric of identitarian dignity and for its refusal of conceptual consolations of all kinds; Bersani's habit of accentuating the negative made his work the inevitable reference point for PMLA's May 2006 Forum on the “antisocial thesis” in queer theory (Caserio et al.). And yet for all Bersani's insistence on exposing the fantasies of transcendence undergirding our culture and our criticism, his writing is perhaps even more remarkable for the way it has managed to combine that scouring sensibility with a sense of ethical and political promise. Refusing the culture of redemption won't, of course, quite save you. But Bersani's work has always suggested that it could be beneficent (a favorite word of his).
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Dong, Mengchen, Song Wu, Yijie Zhu, Shenghua Jin, and Yanjun Zhang. "Secular Examination of Spirituality-Prosociality Association." Archive for the Psychology of Religion 39, no. 1 (May 2017): 61–81. http://dx.doi.org/10.1163/15736121-12341332.
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Religious beliefs in Chinese cultural background, especially in Chinese secular society, have rarely been systematically investigated. The nonreligious-based population in China endorses certain supernatural beliefs or has related transcendent experience, even though they usually claim themselves as non-believers. Therefore, the current research examined the spirituality-prosociality association in Chinese secular background, demonstrating how spiritual connection with the transcendence related to individual secular social life. A total of 440 Chinese participants completed our questionnaires in three survey studies. The results showed that: 1) for the nonreligious-based population in China, spirituality was positively connected with personal prosocial trait, prosocial attitude, and prosocial behavior; 2) the prosocial trait of compassionate love partially mediated the association between spirituality and daily prosocial expenses on time and money; and 3) personal emphasis on moral principles such as ultimate justice beliefs partially mediated the association between spirituality and interpersonal altruism in organizational settings. Limitations and future directions were discussed.
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Vitale, Susan Ann, Cheryl M. Shaffer, and Holly R. Acosta Fenton. "Self-Transcendence in Alzheimer’s Disease." Journal of Holistic Nursing 32, no. 4 (April 25, 2014): 347–55. http://dx.doi.org/10.1177/0898010114531857.
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The middle-range nursing theory of self-transcendence may be applicable to individuals in the early stages of Alzheimer’s disease. Full cognitive ability may not be necessary for the essential principles of this theory to be implemented. The theory can offer guidance to families and health care providers in attempting to facilitate a meaningful aging process. A case scenario of an elderly woman with Alzheimer’s disease demonstrates how family and caregivers can initiate interventions based on the theoretical concepts.
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Levenson, Michael R., Patricia A. Jennings, Carolyn M. Aldwin, and Ray W. Shiraishi. "Self-Transcendence: Conceptualization and Measurement." International Journal of Aging and Human Development 60, no. 2 (March 2005): 127–43. http://dx.doi.org/10.2190/xrxm-fyra-7u0x-grc0.
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Self-transcendence has been hypothesized to be a critical component of wisdom (Curnow, 1999) and adaptation in later life (Tornstam, 1994). It reflects a decreasing reliance on externals for definition of the self, increasing interiority and spirituality, and a greater sense of connectedness with past and future generations. The Adult Self-Transcendence Inventory was administered to 351 individuals along with the NEO-FFI Personality Scale (McCrae & Costa, 1989). A principal axis factor analysis identified two factors: self-transcendence and alienation. The relationships between self-transcendence and neuroticism, openness to experience, extraversion, and agreeableness were significant, although modest, suggesting that self-transcendence cannot be accounted for in terms of positive personality traits alone. As expected, a multiple regression analysis indicated that self-transcendence was negatively related to neuroticism and positively related to meditation practice. The present study appears to lend support to the construct of self-transcendence.
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Halfwassen, Jens. "Philosophie als Transzendieren. Der Aufstieg zum höchsten Prinzip bei Platon und Plotin." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 3 (December 31, 1998): 29–42. http://dx.doi.org/10.1075/bpjam.3.04hal.
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Abstract Transcendent thinking as a basic feature of metaphysical philosophy has always claimed to be more than a mere cognition of reality in terms of its phenomena. Transcendent philosophy intends to consider reality from the perspective of a fundamental ground transcending the reality ordered by that ground. Plato, who created the very notion of philosophy, described the love of wisdom as an ascent to the absolutely transcendent One and Good, which he believed to be the principle and source of all being. Plotinus both took over and renewed the Platonic view of philosophy as transcendent thinking. In his view, the philosopher can only relate to that principle which transcends even thinking itself by practicing a mystical philosophy and thereby leaving behind his own dialectical thinking.
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Dufourcq, Annabelle. "The Fundamental Imaginary Dimension of the Real in Merleau-Ponty’s Philosophy." Research in Phenomenology 45, no. 1 (April 8, 2015): 33–52. http://dx.doi.org/10.1163/15691640-12341301.
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The common opposition between the imaginary and the real prevents us from genuinely understanding either one. Indeed, the imaginary embodies a certain intuitive presence of the thing and not an empty signitive intention. Moreover it is able to compete with perception and even to offer an increased presence, a sur-real display, of the things, as shown by Merleau-Ponty’s analyses of art in Eye and Mind. As a result, we have to overcome the conception according to which the imaginary field is a mere figment of my imagination, a mental entity that I could still possess in the very absence of its object. On the other hand, the presence of reality is never complete or solid: “The transcendence of the far-off encroaches upon my present and brings a hint of unreality even into the experiences with which I believe myself to coincide.” Therefore, first, the imaginary (initially regarded as a peculiar field constituted by specific phenomena such as artworks, fantasies, pictures, dreams, and so forth) has to be redefined as a special hovering modality of the presence of the beings themselves. Second and furthermore: is not the imaginary always intertwined with perception? Merleau-Ponty advocates the puzzling thesis that there is an “imaginary texture of the real.” What is the meaning of this assertion? To what extent will it be able to blur the classical categories without arousing confusion? Can we avoid reducing reality to illusion? Lastly, consistently followed, this reflection leads as far as to discover, in the imaginary mode of being, an ontological model (the ontological model?), the canon enabling Merleau-Ponty to think Being, an “Oneiric Being.” Thus we will venture the apparently paradoxical contention that the imaginary is the fundamental dimension of the real. The notion of “fundament” becomes indeed problematic and receives an ironical connotation, however this is precisely what is at stake in a non-positivist ontology. Existence “lies” in a ghost-like, sketchy and unsubstantial (absence of) ground, in a restlessly creative being that is open to creative interpretations. And there it finds the principle of the ever-recurring crisis that both tears it apart and makes it rich in future promise.