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Books on the topic 'Transcendent an immanent needs'

Author: Grafiati

Published: 4 June 2021

Last updated: 18 February 2022

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1

Conceptualizing religion: Immanent anthropologists, transcendent natives, and unbounded categories. Leiden: E.J. Brill, 1993.

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2

Conceptualizing religion: Immanent anthropologists, transcendent natives, and unbounded categories. New York: Berghahn Books, 2000.

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3

Lawlor, Ann T. Eric Voegelin's diagnosis of the focus on world-immanent reality consequent upon the atrophy of transcendent experience among 18th and 19th century thinkers. Dublin: National University of Ireland, University College Dublin, 1992.

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4

Azzouni, Jody. Transcendence and Immanence. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190622558.003.0001.

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Current metaphysical debates (between, e.g., Hirsch, Sider, Hawthorne, and others) are historically centered in an earlier debate between Carnap and Quine. This was a debate over whether formal languages can function as replacements for natural language or whether instead they offer techniques that can be used to modify natural languages. This debate continues to be relevant to contemporary debates between Hirsch and his opponents. Hirsch presupposes the natural-language-centered Quinean position; many of his opponents take Ontologese to be a cogent alternative for metaphysical discourse. In addition, it’s shown that Hirsch’s attempts to demarcate substantial from purely verbal debates derail because of the technical failure to show that finitely specified sentence-to-sentence mappings between disputant claims are available. It’s shown further that quantifier-variant views make no sense of ontological debate. Participants in ontological debate need to share an existence concept if they are to argue successfully with one another.

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5

Saler, Benson. Conceptualizing Religion: Immanent Anthropologists, Transcendent Natives, and Unbounded Categories. Berghahn Books, 1999.

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6

Prakash, Prem. Three Paths of Devotion: Immanent Goddess, Transcendent God and the Guru. Lotus Press, 2018.

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7

Polakova, Jolana. Searching for the Divine in Contemporary Philosophy: Tensions Between the Immanent and the Transcendent (Problems in Contemporary Philosophy, 42). Edwin Mellen Press, 1999.

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8

Custer, Olivia, Penelope Deutscher, and Samir Haddad, eds. Foucault/Derrida Fifty Years Later. Columbia University Press, 2017. http://dx.doi.org/10.7312/columbia/9780231171953.001.0001.

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Early in their careers, Michel Foucault and Jacques Derrida argued over madness, reason, and history in an exchange that profoundly influenced continental philosophy and critical theory. In this collection, Amy Allen, Geoffrey Bennington, Lynne Huffer, Colin Koopman, Pierre Macherey, Michael Naas, and Judith Revel, among others, trace this exchange in debates over the possibilities of genealogy and deconstruction, immanent and transcendent approaches to philosophy, and the practical and theoretical role of the archive.

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9

Heil, John. Existents and Universals. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198796299.003.0004.

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Following the lead of D. C. Williams, the chapter advances the thought that E. J. Lowe’s universals are not, after all, general entities—immanent or transcendent—but particular entities—either objects, such as tomatoes, or their characteristics—considered without regard to their particularity. Just as you can consider a tomato’s color without considering the tomato, so you can consider the tomato’s color without considering it as the tomato’s. The upshot amounts to what Keith Campbell calls ‘painless realism’. Regarding objects’ properties as universals is to adopt what Williams regards as a ‘rule for counting’, according to which identity is grounded in similarity.

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10

Mónica, García-Salmones Rovira. Part I Histories, Ch.9 Early Twentieth-Century Positivism Revisited. Oxford University Press, 2016. http://dx.doi.org/10.1093/law/9780198701958.003.0010.

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This chapter focuses on Lassa Oppenheim’s (1858–1919) groundbreaking work on the legal theory of international law, which was written at the beginning of the twentieth century. Oppenheim’s recognition of the economic interdependence of nations was one important factor in his success in establishing the international economic system as the supporting framework of his Family of Nations, and as the underlying theory of his international law. Afterwards, the chapter maps the complex legal theoretical transition embedded in the change of philosophical position as regards the understanding of universalism. This involves a move from the transcendent realist philosophy of an earlier era to the immanent philosophy of the Austrian positivists at the beginning of the century.

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11

Rao, Koneru Ramakrishna. Satya and Ahimsa. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199477548.003.0003.

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The third chapter discusses truth (satya) and non-violence (ahimsa) as the basic principles encompassing the entire spectrum of Gandhi’s thought. This chapter deals primarily with the philosophical foundations of Gandhian thought and practices. In Gandhi’s ontology, reality comprises two aspects—the transcendent and the immanent, the ideal and the actual. The dual aspects of reality often appear in the human condition as polarized. The perceived bipolarity sets up a dialectical process and results in a sequence of attempts to find practical synthesis of the ideal and the actual. This chapter is an attempt to address the theoretical conundrums surfacing in Gandhi’s work and sketch a plausible framework for a philosophical structure in order to understand Gandhi’s ideas and practices in the chapters that follow.

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12

Teehan, John. Ethics, Secular and Religious. Edited by Phil Zuckerman and John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.40.

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Morality from an evolutionary perspective is a code of conduct that regulates behavior within a group in order to promote social cohesion and stability. Both religion and secularism are grounded in the same moral psychology. How should the distinction between secular and religious ethics be assessed? Religious morality is a late-comer to the natural history of morality, reinforcing much of morality with a worldview about unnatural powers that humans’ brains are prone to projecting onto reality. However, the natural history of morality reveals that religious moral traditions do not originate moral rules but instead reinforce ancient moral intuitions. Secularism as a worldview works within an immanent frame, compared to the transcendent frame of religious worldviews. This distinction is helpful in understanding the relationship between religious violence and secular-ideological driven violence.

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13

Kukkonen, Taneli. Ibn Ṭufayl’s (d. 1185). Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199917389.013.35.

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Ḥayy Ibn Yaqẓān is one of the most abidingly popular works in all of Arabic literature. At once inviting and expansive, accessible and surprisingly deep, the book offers an excellent introduction to the themes of classical Arabic philosophy. What often goes unnoticed is how deliberately Ibn Ṭufayl spins his story of Ḥayy, the self-taught philosopher who grows up alone on an equatorial island. Ḥayy in fact takes the reader on a tour of the Arabic Aristotelian curriculum, with ethical and political themes following upon a comprehensive exploration of the great chain of being. Ḥayy furthermore contributes to numerous sixth-/twelfth-century debates, ranging from the role that the heart and the brain play in the organism’s life, through the weighting of immanent and transcendent factors in the process of coming-to-be, to the relationship of philosophy to revealed religion.

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14

Klassen, Pamela. Medicine. Edited by Michael Stausberg and Steven Engler. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198729570.013.30.

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‘Nature,’ as cultural historian Raymond Williams asserted, is one of the most complex words in the English language. Just as its meanings have varied considerably over time, relations between religion belief/practice and the natural world have varied historically, geographically, and across multiple cultural contexts. ‘Nature’ and ‘religion’ have been co-articulated in different ways, and different interests and issues have been at stake in these changing constructions. Tropes of nature and the natural occur across a range of contexts: in Western study of non-Western religions, distinctions between ‘transcendent’ and ‘immanent’ cosmologies, and scholarly discourses of ‘religion and ecology,’ ‘nature religion,’ and debates over the ‘Lynn White thesis’; and in a series of popular religio-environmental developments including concepts and practices of Creation Care, eco-kosher livelihoods, sacred groves, the Green Pilgrims Cities network, the Earth Charter, and eco-paganism.

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15

Vaccaro, Valerie L. A Consumer Behavior-Influenced Multidisciplinary Transcendent Model of Motivation for Music Making. Edited by Roger Mantie and Gareth Dylan Smith. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190244705.013.21.

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This chapter reviews multidisciplinary research from the fields of consumer behavior, humanistic and positive psychology, music education, and other areas to develop a new Transcendent Model of Motivation for Music Making. One’s “extended self” identity can be defined partly by possessions and mastery over objects, and objects can “complete” the self. Music making involves a person’s investment of “psychic energy,” including attention, time, learning, and efforts, and is a creative path which can lead to peak experiences and flow. Music making can help satisfy social needs, achieve self-actualization, experience self-transcendence, enhance well-being, strengthen spirituality, and improve the quality of life.

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16

Textor, Mark. Intentionality Primitivism. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199685479.003.0004.

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Brentano endorsed (conceptual) primitivism about intentionality and the view that intentionality is fully revealed to us in its instantiations. The pros and cons of Brentano’s view that intentionality is a conceptually primitive property of every mental act are discussed. On the one hand, it makes clear why we need to distinguish between the immanent object (intentional correlate) and the external object. But, on the other hand, propositional attitudes turn out to be a major problem for intentionality primitivism. Meinong accepted Brentano’s Thesis as well as the existence of ‘propositional attitudes’ but one cannot defend Brentano’s Thesis by saying that propositional attitudes are directed on objectives or the like. A plausible mark of the mental needs to disentangle being a mental act (process) from having an object.

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17

Zamir, Tzachi. Fourth Crossroad. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190695088.003.0010.

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The spiritual mistake of attempting self-authorship is exposed. Without the needs of a dependent, created entity, gratitude—the unique love that such an entity can experience and that God cannot—will not be possible. A contrast is drawn between philosophy’s attraction to ideals such as self-authorship or autonomy, and the acceptance of human neediness encouraged by the poem. Not all philosophers champion self-sufficiency, and enable the embracing of human vulnerability to become an objective (care ethics is mentioned in this context). Nevertheless, these attempts to formulate a positive outlook on human neediness still differ from the poem’s. Once again, while a philosopher will argue for some immanent value that accepting needs creates, a religious justification of the same neediness will appeal to the manner whereby such acceptance bonds the believer further to God.

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18

Dallmayr, Fred. Political Theology in a New Key. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190670979.003.0008.

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The chapter returns to the metaphysical and quasi-theological implications of the “paradigm shift” from Eurocentric modernity to global transmodernity. The change from autocracy to democracy has deep implications. Traditional autocratic regimes were patterned on the dominance of a supreme power (a transcendent deity or immutable substance). Initial challenges to this conception surfaced in the metaphysics of Leibniz and especially in Montesquieu’s work. What these initiatives brought into view was a decentered worldview of multiple, but related factors and a qualitative equality in lieu of autocracy . What needs to be added here is the dynamic, unstable character of the new constellation. Democracy is not a finished condition but an open-ended potentiality and creative genesis. The chapter introduces conceptions familiar from “process theology” and other nontraditional forms of theology, especially the view of the world as an ongoing creation—with citizens as engaged participants in a process of creatio continua.

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19

Goodman, Lenn E. Afterword. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198796497.003.0012.

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Romanticism favors feeling over reason, first separating and isolating the two. Taking too narrow a view of reason, both admirers and detractors may regard religion as a blind leap of faith. But a prudent leap needs orientation, moral and epistemic. We need to oriented ourselves ontologically and axiologically if we are to pursue transcendent goals and not mistake emotional intensity for a criterion of truth, confusing violence with power, or freedom with caprice, as if wilfull choices were somehow self-justifying and could create moral or spiritual truths. Echoing Maimonides’ theses thatx reason is humanity’s link to God, and rejecting Kierkegaard’s tendentious misreading of the Binding of Isaac, I defend an ideal of holiness that finds expression in a life uniting the active and practical with the thoughtful and spiritually uplifted and uplifting—seeking holiness not in irrational excesses but in the irenic discoveries of reason.

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20

Sanderson, Stephen K. From Paganism to World Transcendence. Edited by Rosemary L. Hopcroft. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190299323.013.31.

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This chapter draws on one of the new cognitive and evolutionary psychological theories of religion, religious attachment theory, to explain the emergence of the Axial Age religions of the late first millennium bce. These religions—Judaism, Christianity, Hinduism, Buddhism, Confucianism, and Daoism—introduced new kinds of gods into world history—gods that were transcendent and capable of providing release from suffering. Religious attachment theory views religion as providing “substitute attachment figures” under circumstances in which people’s social attachments have been severely disrupted. The basic argument of the chapter is that the new Axial Age gods were responses to heightened levels of anxiety and ontological insecurity that accompanied massive increases in warfare and urbanization in the period between approximately 600 bce and 1 ce. The anthropomorphic pagan gods of the ancient empires had become inadequate in the face of the new religious needs that people began to experience, and thus they came to be replaced.

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21

NDONGO-KELLER, Justine, Évariste NTAKIRUTIMANA, Mame THIERNO CISSE, and Marc VAN CAMPENHOUDT, eds. La traduction et l’interprétation en Afrique subsaharienne : les nouveaux défis d’un espace multilingue. Editions des archives contemporaines, 2021. http://dx.doi.org/10.17184/eac.9782813003898.

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Cet ouvrage collectif rassemble quatorze contributions scientifiques consacrées à La traduction et l’interprétation en Afrique subsaharienne. Le sous-titre Les nouveaux défis d’un espace multilingue se situe au cœur des préoccupations des auteurs, qui allient souvent une expérience professionnelle indéniable à leur statut universitaire. Rédigées en français et en anglais, leurs analyses couvrent au moins sept pays différents, lorsqu’elles ne décrivent pas des réalités et des défis qui transcendent largement les frontières. Les problématiques abordées sont nombreuses et étroitement imbriquées : enseignement multilingue, formation professionnelle des interprètes et des traducteurs, interprétation communautaire, besoins des administrations et des organisations internationales, création de ressources lexicales, ingénierie linguistique… This collective work contains fourteen scientific contributions related to Translation and Interpretation in Sub-Saharan Africa. The subtitle ‘The New Challenges in a Multilingual Space’ is at the heart of the concerns of the authors, who often blend their undeniable professional experience with their university status. Their analyses, written in French and English, cover at least seven different countries, and sometimes describe realities and challenges that largely transcend borders. Numerous issues that are closely intertwined are addressed including multilingual education, professional training of interpreters and translators, community interpreting, the needs of governments and international organizations, the development of lexical resources, language engineering, etc.

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