Relevant bibliographies by topics / Transcendence of God

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
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Academic literature on the topic 'Transcendence of God'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 July 2024

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Journal articles on the topic "Transcendence of God"

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Gabeev, Valery V. "THE RELIGIOUS MEANING OF TRANSCENDENCE." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 4 (December 27, 2023): 6–13. http://dx.doi.org/10.18522/2687-0770-2023-4-6-13.

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The article is devoted to the consideration of the concept “transcendence” in history of philosophy. The research has led to the idea that transcendence has always had a religious meaning - explicit or implicit. In the Ancient philosophy, this concept denoted the ascent to the Highest Good. Although the Good was synonymous with the “God of philosophers”, which did not require prayerful veneration and cult actions, transcendence itself was considered by philosophers by analogy with a religious cult, since it assumed a carefully prepared and diligently executed system of actions, aimed at establishing a connection with the transcendent reality and related to the transformation of personality. In the Middle Ages, transcendence was also understood as a conscious transformation of a person in order to gain the highest level of being. But among scholastics the idea of the leading role of the intellect in transcendence arose, and in the philosophy of the Renaissance and Modernity it was developed and has found its maximum expression in the philosophy of Kant. In existentialism, which was the antithesis of neothomistic metaphysics, the Christian understanding of transcendence, as the movement of a person to God, became one of the subjects of criticism. However, religious existentialism combined the existentialist search for the true being of man with the Christian understanding of the transcendent as the sphere of absolute being or God and, thereby, returned the concept of “transcendence” to its religious meaning.
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Banda, Collium. "God as a Servant of Magic? The Challenge of the Impersonalisation of God in Neo-Pentecostal Prophetic Responses to Human Agency and Transcendence in Africa." Religions 13, no. 10 (October 17, 2022): 975. http://dx.doi.org/10.3390/rel13100975.

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This article is a Christian theological evaluation of African neo-Pentecostal prophets’ (ANPPs) projection of God as a servant of prophetic rituals in their solutions to poor human agency (power to act) and transcendence (power to overcome) in Africa. Instead of propagating a personal relational God who transforms the poor and empowers their agency and transcendence by personally engaging with them, ANPPs propagate a God who works by ritual manipulation. The main question answered in the article is: what is the notion of God that informs and guides the ANPPs’ engagement with human agency and transcendence in Africa? The question is answered by first presenting a framework of God’s personality. The ANPPs’ impersonalized view of God is described. The basis of the impersonalisation of God in ATR is presented. The vulnerability of human agency and transcendence as a result of the impersonalisation of God is described. The article closes by proposing how a personal Trinitarian view of God rejects the ANPP impersonalisation of God and describes how the Trinitarian view can assist in addressing the problem of human agency and transcendence among poor Africans. The contribution of the article lies in challenging ANPPs to desist from addressing poor human agency and transcendence in Africa by propagating a version of God who is a servant of magical rituals instead of a relational God who is personally involved with the poor to empower them to overcome the hindrances to their human flourishing.
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Sabatino, Charles J. "No-God: Reflections on Masao Abe's Symbol of God As Self-Emptying." Horizons 29, no. 1 (2002): 64–79. http://dx.doi.org/10.1017/s0360966900009725.

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ABSTRACTBuddhist thinking centers not on a transcendent God, but on the nothingness and emptiness of Sunyata. Nevertheless, Masao Abe's reflections on the symbol of God as self-emptying can enhance our understanding of what God means. Abe interprets the self-humbling and self-sacrificing act of Jesus as a manifestation that God has vacated the transcendence of otherness in becoming world. These reflections allow us to consider a religious perspective that centers not on God, but on world and the continuum of living-dying-relatedness that represents the reciprocal and mutual interrelatedness that is world. In being returned to world, we are invited to participate in the original and originating activity of God as giving of self in compassion to one another. God is to be experienced not as a transcendent center, but as the fundamental meaning of world and its context of interrelatedness.
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De Anna, Gabriele. "Value, Transcendence and Analogy." European Journal for Philosophy of Religion 10, no. 2 (June 12, 2018): 105–29. http://dx.doi.org/10.24204/ejpr.v10i2.1999.

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Current naturalistic accounts of value face the problem of explaining the normative constraints that value impose on agents. Attempts to solve this problem have progressively relaxed the strictness of naturalistic requirements, up to the point of seeking theistic solutions. However, appeals to God are also problematic, since it is questionable that a relevant notion of God is conceivable at all: if God is wholly other He cannot matter for our choices and if He is a being among natural beings He cannot explain our normative constraints. Engaging a discussion with Fiona Ellis’ treatment of the problem, this essay sketches an account of transcendence, which vindicates the conceivability of a notion of God suitable for the explanation of value. The proposal rests on the possibility of transcendental arguments based on analogy.
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Wendte, Martin. "Transcendence and Self-Transcendence: On God and the Soul." Ars Disputandi 6, no. 1 (January 2006): 64–67. http://dx.doi.org/10.1080/15665399.2006.10819907.

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Strand, Svein E. "Transcendence Descended." Mission Studies 31, no. 1 (February 26, 2014): 44–59. http://dx.doi.org/10.1163/15733831-12341308.

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Abstract Our worldview, the basic assumptions of and for reality, strongly influences our perception of the Gospel. Thirty years ago Paul G. Hiebert wrote about the excluded middle, arguing that his “Western” assumptions of reality prevented him from grasping the spiritual world he faced as a missionary to India. This article, written thirty years later, argues that in parts of Europe there is, rather than an exclusion of the middle, an increasing tendency to exclude the top. That is to say, there is a greater opening for spiritual realities than we saw a few decades ago, but there is also an increased reluctance to accept spiritual absolutes. There is no authority on the top of the hierarchy. A parallel to a religiosity with an excluded top is seen in the immanentist religious culture found in Japan, where God is not easily seen as transcendent from the creation. The article makes use of worldview theory and insights from Japanese culture in its argument for “transcendence descended” – that God is increasingly limited to the immanent sphere.
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Diagne, Souleymane Bachir. "Time, Transcendence in Islamic Thought and an Embrace of “Catholic Modernity”." NTT Journal for Theology and the Study of Religion 75, no. 3/4 (September 1, 2021): 429–40. http://dx.doi.org/10.5117/ntt2021.3/4.006.diag.

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Abstract Taylor characterizes Western modernity as being very inhospitable to the transcendent, yet also as opening an opportunity for a renewed engagement with the transcendent from within modernity. This debate is also vivid in Islam and I will reconstruct it by focusing on the concept of time (dahr). Some strains in Islam condemned the posture of maximizing the “flourishing of life” within the limits of (a life)time as dahriya because it would, in their eyes, constitute a rejection altogether of the transcendent. This position was seen as the quintessence of “the philosophers” (al Ghazali) and of Western modernity (al Afghani). Opposing this view, I will then explain how and why I can make a rapprochement between Charles Taylor’s proposal of a “Catholic modernity” and Islamic modernity through the lenses of Muhammad Iqbal’s philosophy of time. Through his analysis of the hadith “Do not vilify time, because time is God,” Iqbal shows that time (dahr) should not be considered as the antithesis of transcendence, but that in time, from within dahr, transcendence is present: in “creative evolution” (Bergson), life is not enclosed in immanence, but on the contrary God is manifesting himself under his name dahr.
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STEPANYAN, Andranik. "Critical Remarks on the Theoretical Significance of Vahanian’s Death of God Theology (Brief Review)." WISDOM 9, no. 2 (December 25, 2017): 56–66. http://dx.doi.org/10.24234/wisdom.v9i2.190.

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The aim of this article is to briefly present and analyse in the context of radical theology the theoretical significance of Gabriel Vahanian’s death of God theology from the theological, philosophical and cultural viewpoints. Gabriel Vahanian was a French-Armenian distinguished theologian who played a significant role in the western religious, theological-philosophical thought. The main idea of Vahanian is that the death of God is a cultural phenomenon. God himself is not dead, but men’s religious and cultural perceptions about God are dead as modern man has lost the sense of transcendence and the presence of transcendent God. That is, the death of God means his absence in the modern world. The existence of God and his reality are not self-sufficient realities anymore but are irrelevant for modern people, hence dead.
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Hanafi, Hassan. "The Revolution of The Transcendence." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 1, no. 2 (December 22, 2011): 23. http://dx.doi.org/10.20871/kpjipm.v1i2.12.

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Contrary to the general and common idea that Islam etymologically means submission, surrendering, servitude or even slavery, this paper tries to prove just the opposite, that Islam is a protest, an opposition and a revolution. The term Aslama, in fact, is ambiguous. It means to surrender to God, not to yield to any other power. It implies a double act : first, a rejection of all non-Transcendental yokes; and second, an acceptance of the Transcendental Power. Islam, by this function, is a double act of negation and affirmation. This double act is expressed in the utterance “I witness that there is no god except the God.”
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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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Dissertations / Theses on the topic "Transcendence of God"

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Manley, T. Brad. "The transcendence of God in worship." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Brey, Steven Phillip. "Naming the brilliant darkness God's transcendence, God's simplicity, and the Holy Trinity /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Inman, Anne Elizabeth. "Evidence and transcendence : contrasting accounts of the God-World relationship in modern theologies." Thesis, Heythrop College (University of London), 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.397665.

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Kim, Stephen Myongsu. "Transcendence of God a comparative study of the Old Testament and the Qur'an /." Pretoria : [s.n.], 2009. http://upetd.up.ac.za/thesis/available/etd-10172009-125341/.

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Boingeanu, Corneliu. "Between absence and presence : the antinomic grammar of theological discourse about God as Trinity with special reference to JuÃ??rgen Moltmann and Vladimir Lossky." Thesis, Brunel University, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.251941.

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Sonju, David N. "(Re-)visions of transcendence : theological responses to the late-modern eclipse of transcendence in the thought of Robert W. Jenson and Alexander Schmemann." Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/5993.

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This thesis investigates the significance of the Church's experience of transcendence in the theologies of Robert W. Jenson (b. 1930) and Alexander Schmemann (1921-1983). Both theologians emphasize the indispensable role of eschatology for Christian theology, but they offer strikingly different accounts of what that means. Following an introductory chapter, the first half of the thesis (chapters 2-4) clarifies the loss of transcendence by following Jenson's and Schmemann's respective theological diagnoses of the chief problems facing the Church in the late-modern West. Jenson argues that a long hidden error in the ontology of the doctrine of God is the underlying cause of the nihilism pervading Western culture. Schmemann perceives secularism as the pervasive cultural backdrop to Christian faith in the West, identifying the betrayal of the Orthodox Church's liturgical experience of the Kingdom of God as the chief culprit. By placing their critiques in dialog with one another I further trace the mutually diagnosed problem of the Church's debilitated eschatology to underlying problems in received ontologies of transcendence. The second half of the thesis (chapters 5-7) explores Jenson's and Schmemann's theological proposals for rehabilitating eschatology. Jenson revises the ontology of God to more adequately fit the God identified by the gospel. His narratival ontology enables him to conceptualize God's transcendence in terms of triune faithfulness through time rather than in metaphysical immunity to time. Schmemann retrieves a symbolic ontology in order to affirm the sacramentality of the world by which God's transcendence can be mystically experienced in the Church's liturgical worship. I argue that Jenson's theological rejection of timelessness rests upon historicist assumptions which Schmemann's eschatological theory has resources to withstand and that, furthermore, theology should preserve apophatic humility rooted in the aseity of God rather than historicize the doctrine of God as Jenson proposes.
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Fullerton, James Andrew. "Transcendence, immanence and the triunity of god : a study of William Temple's philosophical theology." Thesis, University of Cambridge, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.302835.

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Isaksen, David Erland. "Indexing and Dialectical Transcendence: Kenneth Burke's Critical Method." BYU ScholarsArchive, 2012. https://scholarsarchive.byu.edu/etd/3091.

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Kenneth Burke has been described as arguably the most important rhetorician and critical theorist of the twentieth century, and yet an important part of his scholarship has been generally overlooked by the academic community. The pentad has become the most prominent "Burkean" framework for analyzing texts, yet Kenneth Burke himself preferred "a more direct" way of approaching texts which he named "indexing." This thesis recreates this method from the pieces found in his scholarly writing, personal correspondence, and the papers his students produced for the class he taught at Bennington College. Kenneth Burke believed indexing could uncover the "pattern of experience" or "motivational structures" a text embodies, and thereby help people become aware of the persuasive power different texts have. The method of indexing has two parts: 1. Finding the implicit equations in a text, and 2. Tracking the hierarchies of terms and God-terms in those equations. Identifying equations in a text starts with finding "key terms" in a text, meaning terms which carry special significance as indicated by their intensity and frequency of usage. One then tracks the context of these terms throughout a text to find which other words frequently occur together with these words. The second step, tracking hierarchies of terms, is done by finding how the terms in the equations relate to each other in a hierarchy. We start with specific and move upward to more general terms. On the top of the pyramid we find the God-term, which is the driving motivation and ground of all possibility in the text. Kenneth Burke hoped his method of indexing could help us understand the power language and motivational structures have to drive human action, and that we could question our own motivational structure as well as that of others and of the communities we operate in.
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Taylor, Christopher Vincent. "Up-staging God : from immanence to transcendence : how a hermeneutic of performance illuminates tensions in Christian theology and tragic encounters between God and humanity." Thesis, University of Glasgow, 2017. http://theses.gla.ac.uk/8333/.

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This thesis will argue that by applying a hermeneutic of performance to biblical narratives, religious dramatic texts and Anglican liturgies we are able to encounter the divine as an immanent and transcendent presence in theatrical performance. Performance, and theatricality, create realities beyond our quotidian experience and provide a context for such encounters. To explore these encounters I consider biblical texts, where God is present and active in a narrative, dramatic texts where God is a character on stage and Christian liturgies where God is active as first person of the trinity, passive as object of worship, or supremely in the Eucharist, present as Jesus. All will be examined through the twin lenses of performance as an end and theatricality as the means to such an end. Theatrical performance is conditional upon multiple dynamics of action and reaction, feedback and response between both actors and audience which constantly modulate its process. Although capable of repetition, a performance remains unique and possessed of its own truth – however interpreted, Hamlet remains Hamlet. In performance actors become characters, each working with audiences to create and participate in different realities. This is the single most important application of theatricality. In performance, all characters and audience are of equal value and within the framework of a performance can shape and change what happens. ‘Upstaging’ of any character, by any character is always possible. This means that outcomes may be expected but can never be guaranteed. God viewed as a character must be subject to the same constraints as other characters. This raises theological problems. In the biblical narrative of Moses, God is upstaged by Aaron casting the Golden Calf, and by Moses’ post hoc rejection of divine forgiveness. Once God appears on stage his divinity is at risk by being, or perceived as being a human playing at being God, so finite and idolatrous. In liturgical texts God is the object of worship, but when worship includes elements of performance and theatricality, God, Jesus and congregations are all potential performers raising the theological spectre of authentic ‘liturgical celebration’ becoming theatrical ‘imaginative representation’. However, the different realities afforded by performance and theatricality allow mutual liminalities as God and humanity cross thresholds into each others’ presence sharing and shaping events. In all the texts examined there are events where transgression and conflict render them susceptible to becoming tragedies. As a character in their performance God’s impassibility is threatened and he must bear responsibility for their outcomes with their apparent loss of redemptive hope. As God becomes a character in human stories (Moses, cycle plays) his immanence affects their outcomes, but as humans become characters in divine stories (the Eucharist) they enter moments of transcendence. In their mutuality, realities created by performance and theatricality offer transformative experiences of truth and redemptive hope unique in themselves but unitive in their repetition.
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Greenham, Ellen J. "Vision and desire: Jim Morrison's mythography beyond the death of God." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2009. https://ro.ecu.edu.au/theses/16.

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The poetry of Jim Morrison, as opposed to his lyric verse, has been the subject of little critical examination. The aim of this paper is to open up an understanding and interpretation of a mythographic landscape developed by Morrison in his response to existence in a demythologised western culture. Through the use of the Greek myth of Oedipus in its entirety, as opposed to the two most universally known events of the adult Oedipus' life, discussion here will attempt to demonstrate that Morrison developed a cohesive, holistic vision of the human condition of existence in the world, and presented a path of possibility for transcending its conflict. Indeed, it is proposed here that Morrison draws a clear path to and framework for living beyond the death of God. For structure, discussion will be framed around not only the Oedipal myth, but also the ?Three Metamorphoses? found in Nietzsche?s Thus Spoke Zarathustra, a transformational trinity which is easily aligned to the story of Oedipus. Critical theory will be drawn from mythology, principally through the work of Joseph Campbell, existentialism, from the work of Soren Kierkegaard and Jean-Paul Sartre, psychoanalysis, drawing mainly from Sigmund Freud, Julia Kristeva and Jacques Lacan and philosophy, based largely though not exclusively, in Friedrich Nietzsche' s The Will to Power.
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Books on the topic "Transcendence of God"

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Culture and transcendence: A typology of transcendence. Leuven: Peeters, 2012.

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1944-, Collier Andrew, and Porpora Douglas V, eds. Transcendence: Critical realism and God. London: Routledge, 2004.

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Shah-Kazemi, Reza. Paths to transcendence: According to Shankara, Ibn Arabi, and Meister Eckhart. Bloomington, Ind: World Wisdom, 2006.

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Sansbury, Timothy N. Beyond time: Defending God's transcendence. Lanham, Md: University Press of America, 2009.

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Sansbury, Timothy N. Beyond time: Defending God's transcendence. Lanham, Md: University Press of America, 2009.

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Musić, Ivica. Može li transcendentni Bog biti osoba: Stjepan Zimmermann nasuport Karlu Jaspersu. Široki Brijeg: Matica hrvatska, 2010.

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Valdés, Luis-Fernando. De la inmanencia a la trascendencia: La apertura del espíritu a lo sobrenatural en Maurice Blondel y Henri de Lubac. México, D.F: Publicaciones Cruz, 2008.

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Prabhupāda, A. C. Bhaktivedanta Swami. Dharma: The way of transcendence. Los Angeles, CA: Bhaktivedanta Book Trust, 1998.

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A. C. Bhaktivedanta Swami Prabhupāda. Dharma: The way of transcendence. Juhu, Mumbai, India: Bhaktivedanta Book Trust, 1996.

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R, Illingworth J. Divine transcendence: And its reflection in religious authority : an essay. London: Macmillan, 1990.

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Book chapters on the topic "Transcendence of God"

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Lewis, H. D. "Religion and Transcendence." In Our Experience of God, 65–83. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003197140-3.

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Wyschogrod, Edith. "Intending Transcendence: Desiring God." In The Blackwell Companion to Postmodern Theology, 349–66. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470997123.ch20.

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de Oliveira, Gabriel Reis, and Gustavo Moura. "In defence of divine transcendence." In Vaiṣṇava Concepts of God, 116–33. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003432081-10.

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Schacht, Richard. "After Transcendence: The Death of God and the Future of Religion." In Religion without Transcendence?, 73–92. London: Palgrave Macmillan UK, 1997. http://dx.doi.org/10.1007/978-1-349-25915-1_6.

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Shakespeare, Steven. "Kierkegaard, Spinoza, and the Intellectual Love of God." In Kierkegaard and the Refusal of Transcendence, 179–96. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137382955_8.

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Schellenberg, J. L. "Triple Transcendence, the Value of God’s Existence, and a New Route to Atheism." In Does God Matter?, 181–91. 1 [edition]. | New York : Routledge, 2017. | Series: Routledge studies in the philosophy of religion ; 18: Routledge, 2017. http://dx.doi.org/10.4324/9781315210995-9.

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Restivo, Sal. "God and Society: Emile Durkheim and the Rejection of Transcendence." In Sociology, Science, and the End of Philosophy, 197–252. London: Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-349-95160-4_6.

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Tālivaldis Ozoliņš, Jānis. "God and Conceptions of Immanence and Transcendence in Aquinas and Mèngzǐ." In Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures, 95–110. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-25724-2_7.

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Salamun, Kurt. "Transcendence and the Metaphysics of Ciphers Instead of the Belief in Revelation of a Personal God." In Karl Jaspers, 59–68. Stuttgart: J.B. Metzler, 2022. http://dx.doi.org/10.1007/978-3-476-05896-6_5.

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"What do we mean by God?" In Transcendence, 34–50. Routledge, 2013. http://dx.doi.org/10.4324/9780203420683-6.

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Conference papers on the topic "Transcendence of God"

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Isbasoiu, Iulian. "Representations of God in Icons. Immanence and Transcendence in Christian Art." In The concepts of "transcendence" and "immanence" in the Philosophy and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2015.2.2.14.

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Coman, Iacob. "Transcendence as Objective Argument of the Existence of the Personal God." In The concepts of "transcendence" and "immanence" in the Philosophy and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2015.2.2.7.

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ROTARU, Ioan-Gheorghe. "The name "Immanuel" = "God with us", a proof of God�s immanence, according to the religious vision of the American author Ellen G.White." In The concepts of "transcendence" and "immanence" in the Philosophy and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2015.2.2.3.

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Ciocan, Tudor Cosmin. "God�s immanency in Abraham�s response to revelation: from providence to omnipresence." In The concepts of "transcendence" and "immanence" in the Philosophy and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2015.2.2.15.

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Ciocan, Tudor Cosmin. "The philosophic background as starting-point for early Christian doctrine of God�s immanence." In The concepts of "transcendence" and "immanence" in the Philosophy and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2015.2.2.12.

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Sima, Adriana. "CAN WE KNOW THAT GOD EXISTS SIMPLY BY THINKING ABOUT IT?" In 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/s10.01.

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The question of whether we can know that God exists simply by thinking about it has been explored by various philosophers throughout history. Let�s examine the ideas of Plato, Saint Augustine of Hippo, Saint Anselm, Thomas Aquinas, Rene Descartes, and Lucian Blaga on this topic. Plato�s philosophy centered around the idea of forms or ideal concepts. While he did not explicitly argue for the existence of a monotheistic God, he believed in a transcendent realm of perfect forms that served as the ultimate source of reality. According to Plato, through philosophical contemplation and reason, one could gain knowledge of these forms, including the form of the good, which could be equated with a divine or godlike entity. Saint Augustine of Hippo sought to reconcile faith and reason and believed that rational inquiry could lead to knowledge of God�s existence. He argued that God�s existence could be known through introspection and reflection on one�s own existence. Augustine believed that God�s existence is self-evident and that every thought we have depends on the existence of a supreme, unchanging and eternal being. Saint Anselm proposed the ontological argument for the existence of God. He argued that we can conceive of a being greater than which nothing can be conceived. According to Anselm, if such a being exists in the understanding alone, it could also exist in reality, which is even greater. Therefore, God must exist in reality. Anselm�s argument relies on the idea that the concept of God contains the concept of necessary existence. Thomas Aquinas developed the cosmological argument, which asserts that everything in the universe has a cause, and ultimately there must be an uncaused cause (God) that initiates the chain of causes. Aquinas believed that reason could lead us to knowledge of God�s existence through observation of the natural world and logical deduction. He believed that God�s existence is self-evident and can be understood through natural theology. Rene Descartes known for his phrase �I think, therefore I am,� sought to establish a foundation of knowledge through rational inquiry. While his philosophical project primarily focused on skepticism and the existence of the self, Descartes also argued for the existence of God. He posited that the idea of God, as a perfect and infinite being, could not have originated from himself, a finite and imperfect being. Therefore, he concluded that the idea of God must have been implanted by a higher power, namely God himself. Lucian Blaga, a Romanian philosopher, addressed the problem of God�s existence from a phenomenological perspective. He argued that God�s existence is not a factual truth that can be proven or disproven by rational thought alone. Instead, Blaga emphasized the importance of subjective experience and existential intuition in recognizing the presence of God. For Blaga, the experience of the sacred and the encounter with the numinous in human existence provides a profound sense of meaning and transcendence, which suggests the existence of God. In summary, the philosophers mentioned above offer different perspectives on whether we can know that God exists simply by thinking about it. While some argue for rational proofs like the ontological or cosmological arguments, others emphasize the importance of personal experience, intuition, introspection or the recognition of higher realities, but the question of God�s existence remains a deeply complex and multifaceted topic, with different philosophical approaches yielding different conclusions, a complex and deeply personal matter, with differing viewpoints among philosophers and individuals.
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Sima, Adriana. "CAN WE KNOW THAT GOD EXISTS SIMPLY BY THINKING ABOUT IT?" In 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/s03.01.

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Abstract:
The question of whether we can know that God exists simply by thinking about it has been explored by various philosophers throughout history. Let�s examine the ideas of Plato, Saint Augustine of Hippo, Saint Anselm, Thomas Aquinas, Rene Descartes, and Lucian Blaga on this topic. Plato�s philosophy centered around the idea of forms or ideal concepts. While he did not explicitly argue for the existence of a monotheistic God, he believed in a transcendent realm of perfect forms that served as the ultimate source of reality. According to Plato, through philosophical contemplation and reason, one could gain knowledge of these forms, including the form of the good, which could be equated with a divine or godlike entity. Saint Augustine of Hippo sought to reconcile faith and reason and believed that rational inquiry could lead to knowledge of God�s existence. He argued that God�s existence could be known through introspection and reflection on one�s own existence. Augustine believed that God�s existence is self-evident and that every thought we have depends on the existence of a supreme, unchanging and eternal being. Saint Anselm proposed the ontological argument for the existence of God. He argued that we can conceive of a being greater than which nothing can be conceived. According to Anselm, if such a being exists in the understanding alone, it could also exist in reality, which is even greater. Therefore, God must exist in reality. Anselm�s argument relies on the idea that the concept of God contains the concept of necessary existence. Thomas Aquinas developed the cosmological argument, which asserts that everything in the universe has a cause, and ultimately there must be an uncaused cause (God) that initiates the chain of causes. Aquinas believed that reason could lead us to knowledge of God�s existence through observation of the natural world and logical deduction. He believed that God�s existence is self-evident and can be understood through natural theology. Rene Descartes known for his phrase �I think, therefore I am,� sought to establish a foundation of knowledge through rational inquiry. While his philosophical project primarily focused on skepticism and the existence of the self, Descartes also argued for the existence of God. He posited that the idea of God, as a perfect and infinite being, could not have originated from himself, a finite and imperfect being. Therefore, he concluded that the idea of God must have been implanted by a higher power, namely God himself. Lucian Blaga, a Romanian philosopher, addressed the problem of God�s existence from a phenomenological perspective. He argued that God�s existence is not a factual truth that can be proven or disproven by rational thought alone. Instead, Blaga emphasized the importance of subjective experience and existential intuition in recognizing the presence of God. For Blaga, the experience of the sacred and the encounter with the numinous in human existence provides a profound sense of meaning and transcendence, which suggests the existence of God. In summary, the philosophers mentioned above offer different perspectives on whether we can know that God exists simply by thinking about it. While some argue for rational proofs like the ontological or cosmological arguments, others emphasize the importance of personal experience, intuition, introspection or the recognition of higher realities, but the question of God�s existence remains a deeply complex and multifaceted topic, with different philosophical approaches yielding different conclusions, a complex and deeply personal matter, with differing viewpoints among philosophers and individuals.
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RAZZAQ, Mohaj Ghanem Abdel, and Qahtan Mahboub FADIL. "MONOTHEISM AND ITS IMPACT ON LAYING THE FOUNDATIONS OF SOCIETY(SURAT AL-IKHLAS AS A MODEL)." In 2. IJHER-International Congress of Humanities and Educational Research. Rimar Academy, 2021. http://dx.doi.org/10.47832/ijhercongress2-6.

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Surat Al-Ikhlas is called Surat Al-Tawhid and in it is the declaration of God’s oneness and his transcendence of what is not worthy of Him, acknowledgment with the tongue, and belief in the heart. This is the logic of faith and its essence Whoever does not believe in the oneness of God, and that he is the God and the Lord who has no partner, nor is there any equal or equal, he is not from the people of religion at all. and monotheism has many effects on the individual and society, including these effects: Achieving true slavery. Reducing the phenomenon of extremism and extremism. Developing a culture of peaceful coexistence in society. - Building people and urbanization. and other important effects that aim to build and develop a sound society; By transforming a person into positive energy that builds and does not destroy, and gives more than it takes. Key words: Monotheism, Compliance, Slavery, Distance From Extremism, Peaceful Coexistence.
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Casangiu, Larisa Ileana, and Loredana-Gabi Ciobănescu. "The Relationship with Yourself when Praying to a Transcendent God and to an Immanent God." In DIALOGO-CONF 2017 SSC. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2017. http://dx.doi.org/10.18638/dialogo.2017.3.2.1.

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Kitson, Alexandra, and Bernhard E. Riecke. "Can Lucid Dreaming Research Guide Self-Transcendent Experience Design in Virtual Reality?" In 2018 IEEE Workshop on Augmented and Virtual Realities for Good (VAR4Good). IEEE, 2018. http://dx.doi.org/10.1109/var4good.2018.8576889.

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Reports on the topic "Transcendence of God"

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Tyson, Paul. Sovereignty and Biosecurity: Can we prevent ius from disappearing into dominium? Mέta | Centre for Postcapitalist Civilisation, 2021. http://dx.doi.org/10.55405/mwp3en.

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Drawing on Milbank and Agamben, a politico-juridical anthropology matrix can be drawn describing the relations between ius and bios (justice and political life) on the one hand and dominium and zoe (private power and ‘bare life’) on the other hand. Mapping movements in the basic configurations of this matrix over the long sweep of Western cultural history enable us to see where we are currently situated in relation to the nexus between politico-juridical authority (sovereignty) and the emergency use of executive State powers in the context of biosecurity. The argument presented is that pre-19th century understandings of ius and bios presupposed transcendent categories of Justice and the Common Good that were not naturalistically defined. The very recent idea of a purely naturalistic naturalism has made distinctions between bios and zoe un-locatable and civic ius is now disappearing into a strangely ‘private’ total power (dominium) over the bodies of citizens, as exercised by the State. The very meaning of politico-juridical authority and the sovereignty of the State is undergoing radical change when viewed from a long perspective. This paper suggests that the ancient distinction between power and authority is becoming meaningless, and that this loss erodes the ideas of justice and political life in the Western tradition. Early modern capitalism still retained at least the theory of a Providential moral order, but since the late 19th century, morality has become fully naturalized and secularized, such that what moral categories Classical economics had have been radically instrumentalized since. In the postcapitalist neoliberal world order, no high horizon of just power –no spiritual conception of sovereignty– remains. The paper argues that the reduction of authority to power, which flows from the absence of any traditional conception of sovereignty, is happening with particular ease in Australia, and that in Australia it is only the Indigenous attempt to have their prior sovereignty –as a spiritual reality– recognized that is pushing back against the collapse of political authority into mere executive power.
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