Relevant bibliographies by topics / Transformation and transcendence

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Transformation and transcendence'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Transformation and transcendence"

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Gourgouris, S. "Transformation, Not Transcendence." boundary 2 31, no. 2 (June 1, 2004): 55–79. http://dx.doi.org/10.1215/01903659-31-2-55.

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Suchet, Melanie. "Surrender, Transformation, and Transcendence." Psychoanalytic Dialogues 26, no. 6 (November 2016): 747–60. http://dx.doi.org/10.1080/10481885.2016.1235945.

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Humphrey, Virginia, and Beth Barmack. "Transcendence, transmission and transformation: the transcendent function in infant observation." Journal of Analytical Psychology 55, no. 3 (June 2010): 321–38. http://dx.doi.org/10.1111/j.1468-5922.2010.01846.x.

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Wright, Stephen John. "Beyond Words: A Question for Oliver Davies about Transcendence and Transformation." Journal of Pentecostal Theology 24, no. 2 (October 7, 2015): 154–63. http://dx.doi.org/10.1163/17455251-02402003.

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This article engages with the work of Oliver Davies to ask about the role of divine transcendence in Davies’ project of ‘Transformation Theology’. While Davies argues that a theology of transcendence paints a picture of a remote God, this article asks whether this is an accurate reading of the tradition of thinking about divine transcendence. The tradition, this article argues, has commonly depicted transcendence as that feature of divinity that enables, rather than hinders, divine agency in the world. As a result, the article asks of Davies whether a conscious positive engagement with the concept of divine transcendence might actually aid the cause of ‘Transformation Theology’.
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Goulding, Christina, and Michael Saren. "Transformation, transcendence, and temporality in theatrical consumption." Journal of Business Research 69, no. 1 (January 2016): 216–23. http://dx.doi.org/10.1016/j.jbusres.2015.07.034.

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Cuffari, Elena. "Habits of Transformation." Hypatia 26, no. 3 (2011): 535–53. http://dx.doi.org/10.1111/j.1527-2001.2011.01186.x.

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This essay argues that according to feminist existential phenomenology, feminist pragmatism, and feminist genealogy, our embodied condition is an important starting place for ethical living due to the inevitable role that habits play in our conduct. In bodies, the phenomenon of habit uniquely holds together the ambiguities of freedom and determinism, transcendence and immanence, and stability and plasticity. Seeing habit formation as a matter of self-growth and social justice gives fresh opportunity for thinking of “assuming ambiguity” as a lifelong endeavor made up of many small projects and practices of situated resistance to stagnation. Transcendence, understood as ameliorative transformation, is found in cultivating habits of learning from our bodily living. I articulate this argument via a reading of Simone de Beauvoir's The Coming of Age, John Dewey's Human Nature and Conduct, and Ladelle McWhorter's Bodies and Pleasures. I discuss two domains wherein the ethical significance of habit formation appears: cognitive psychological research on neural plasticity, and certain projects of self-cultivation that risk turning into overdetermining “cult of the self” practices that close off possibilities for personal and collective transformation.
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Holm, Neil. "Educating the Net Generation for Transformation and Transcendence." Journal of Christian Education os-54, no. 2 (September 2011): 5–18. http://dx.doi.org/10.1177/002196571105400202.

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Dixit, Atul, and Bibekananda Maji. "Generalized Lambert series and arithmetic nature of odd zeta values." Proceedings of the Royal Society of Edinburgh: Section A Mathematics 150, no. 2 (January 24, 2019): 741–69. http://dx.doi.org/10.1017/prm.2018.146.

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AbstractIt is pointed out that the generalized Lambert series $\sum\nolimits_{n = 1}^\infty {[(n^{N-2h})/(e^{n^Nx}-1)]} $ studied by Kanemitsu, Tanigawa and Yoshimoto can be found on page 332 of Ramanujan's Lost Notebook in a slightly more general form. We extend an important transformation of this series obtained by Kanemitsu, Tanigawa and Yoshimoto by removing restrictions on the parameters N and h that they impose. From our extension we deduce a beautiful new generalization of Ramanujan's famous formula for odd zeta values which, for N odd and m > 0, gives a relation between ζ(2m + 1) and ζ(2Nm + 1). A result complementary to the aforementioned generalization is obtained for any even N and m ∈ ℤ. It generalizes a transformation of Wigert and can be regarded as a formula for ζ(2m + 1 − 1/N). Applications of these transformations include a generalization of the transformation for the logarithm of Dedekind eta-function η(z), Zudilin- and Rivoal-type results on transcendence of certain values, and a transcendence criterion for Euler's constant γ.
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Young-Yi, Seo. "The Emergence of Transcendence and Its Transformation - An Analysis of Conceptual Metaphor of Transcendence in Confucianism -." Journal of the New Korean Philosophical Association 93 (July 31, 2018): 161–84. http://dx.doi.org/10.20433/jnkpa.2018.07.93.161.

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Pranowo, Yogie. "Transendensi dalam Pemikiran Simone de Beauvoir dan Emmanuel Levinas." MELINTAS 32, no. 1 (May 19, 2016): 73. http://dx.doi.org/10.26593/mel.v32i1.1926.73-93.

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<p>Simone de Beauvoir and Emmanuel Levinas are two of the leading philosophers who gave rise to the idea of transcendence. While for Beauvoir transcendence is a fully human effort (particularly among women) to come out of the shackles of patriarchal culture, for Levinas transcendence extends to a broader scope, that is, to humanism as well as to the relationships among people. Beauvoir would see transcendence as women’s efforts to break out of the structures of patriarchy through the three strategies it offers, viz., that women must work, engage in intellectual activities, and become perpetrators of action for the sake of social transformation. As for Levinas, transcendence is closely associated with human face. The face is not merely an object of intentional consciousness, but representing the significance of human transcendence. Through the face, one might recognise the presence of others. On the other hand, it shows the face of infinite dimensions in such a way that it cannot be subdued by the attempts of human consciousness willing to master it.</p>
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Dissertations / Theses on the topic "Transformation and transcendence"

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Sears, Linda R. (Linda Roseanne). "Women and Improvisation: Transgression, Transformation and Transcendence." Thesis, University of North Texas, 1998. https://digital.library.unt.edu/ark:/67531/metadc935798/.

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This feminist study examines women's use of improvisation in discovering, creating, and articulating various self-identities. To create a theory of identity formation, two feminist theoretical position, essentialism and poststructuralism, are analyzed and merged. This hybrid theory addresses the interplay between the self and society that women must recognize in order to form satisfying identities. Improvisational practices, involving bodily awareness and movement, are demonstrated to have the potential for helping women to actualize themselves in these various identities. For this study, the writer uses her experience as an improviser and interviews three women who use improvisation in their choreographic processes. She also discusses performers whom she has seen and performers about whom feminist performance critics have written. This study examines improvisation in dance and performance art from a feminist perspective. I clarify what improvisation entails and, by doing so, illustrate how improvisational movement in dance and performance art can enhance the lives of women as viewers and performers. Through exploring improvisation from this feminist perspective, I demonstrate the psychological insights I have gained from practicing improvisation and document performances that have been improvisationally inspired by women who feel dissatisfied with the manner in which this society shapes and limits their identities.
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Symmes, Breanna. "The heroes we mistake for villains the truth behind self-sacrifice and transformation /." [Denver, Colo.] : Regis University, 2009. http://165.236.235.140/lib/BSymmes2009.pdf.

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Mayr, Fabian Patrick. "Consciousising Relatedness. Systemic Conflict Transformation in Political Constellations." Doctoral thesis, Universitat Jaume I, 2010. http://hdl.handle.net/10803/669142.

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Los conflictos son. En esta frase, aparentemente incompleta, residen muchos elementos importantes para el estudio de los conflictos y su transformación - la práctica. En una visión más reciente de los conflictos, estos no son percibidos como algo estrictamente negativo, limitados por el tiempo y violentos, sino principalmente como relacionales, que no deben ser juzgados de antemano, considerados desde un enfoque positivo y, sobre todo, transformables. Esta es la noción de los conflictos que será fundamental en este trabajo según la encontramos en el discurso contemporáneo sobre la transformación de los conflictos. De esta manera, los conflictos están omnipresentes en por lo menos cuatro dimensiones de nuestro Ser fenomenológico: intrapersonal, interpersonal, estructural y cultural. Los conflictos siempre tienen elementos psicológicos y sociológicos que coexisten y por lo tanto habrá que contemplar lo psicosocial de ¿Quién y cómo soy yo en los sistemas sociales? Nuestro Ser está siempre vinculado a los sistemas de los cuales formamos parte. No podemos no formar parte de ciertos sistemas. Tan pronto como la vida humana comienza, tan pronto como estamos en el mundo, es la familia; son padres y niños. De esta manera nuestro Ser sistémico está más entre nosotros que en nosotros. Las relaciones que formamos y que naturalmente tenemos nos influyen mucho más de lo que yo soy como individuo. La hipótesis de este trabajo es: "La esencia de la transformación de conflictos son las relaciones dentro de, y en particular entre, las partes en conflicto. Una mayor consciencia acerca de la relacionalidad suscitada con el método fenomenológico de las constelaciones sistémicas, permite acercarse con más transcendencia al Ser, el cual consiste en cuatro dimensiones: translocalidad, -personalidad, -racionalidad, y -temporalidad."
Conflicts are. This seemingly incomplete sentence bears many insights for the study of conflicts and their transformation - the practise. A newer consciousness of conflicts perceives them not per se as something negative, timely limited and violent but as first of all relational, not to be immediately judged on, also positive, and only transformable. This is the notion of conflicts that will be underlying this work and as we find it in the contemporary conflict transformation discourse (e.g. Lederach, 2005, 2007a; Galtung, 2000; Senghaas, 2004; Wills and others, 2006). Thereby conflicts are ubiquitously present on at least four dimensions of our phenomenological Being (Heidegger, 1995): the intrapersonal, the interpersonal, the structural, and the cultural one (e.g. Lederach and Maiese, 2003; Galtung, 2003). Conflicts always have psychological and sociological elements which coexist and therefore have to be contemplated psychosocially of: How and who am I in social systems? Our Being is always bound to systems we are forming part of. We cannot not be in systems. As soon as human life is formed, as soon as we are in the world, is family; are parents and child (Mahr, 1996). Thereby our systemic Being is more between us than in us. The relationships we form and naturally have, shape us much more than what I am individually
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Downing, Lea L. "Roadside." ScholarWorks@UNO, 2014. http://scholarworks.uno.edu/td/1791.

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Roadside deals with themes of self-discovery, transcendence, and the search for camaraderie in modern America. Many of the stories take place on or adjacent to the road: that eternal path of transience and transformation. Whether metaphorically or literally on the "roadside," many of the characters contained within are marginalized in their own lives and communities. It is through their grasping and searching for greater meaning in their lives that they come to gain understanding of their places in the world.
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Iwaki, Kohei. "On WKB theoretic transformations for Painleve transcendents on degenerate Stokes segments." 京都大学 (Kyoto University), 2014. http://hdl.handle.net/2433/188457.

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Cumpsty, Rebekah Lindiwe Levitt. "'Lean[ing] into transcendence' : transformations of the sacred in South African, Zimbabwean and Nigerian literatures." Thesis, University of York, 2016. http://etheses.whiterose.ac.uk/13953/.

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Enchantment is a defining feature our postcolonial, globalised world and the literary is where much of this wonder is registered and celebrated. Thus this thesis attends to the postcolonial dynamic of sacred and secular experience as it is represented in contemporary African literatures. Debates around the secular and postsecular are long standing in the fields of religious studies, anthropology and philosophy, but as yet underappreciated in literary studies. I develop a hermeneutic of the imminent sacred as a way to read the constitutive and recuperative gestures subjects make as they assert a sense of belonging in spaces of globalised modernity. The texts are grouped thematically. In response to Chris Abani and Yvonne Vera’s work I articulate how the ritual dimensions of lyrical prose and ritual attention to the corporeal form sacralises the body. Phaswane Mpe and Teju Cole incorporate African epistemologies into the resignification of their cities and with Ivan Vladislavić, the streets are sacralised. Marlene van Niekerk and J. M. Coetzee convey the anxieties of settler colonialism and a love of land reinscribed as sublime. Collectively, the novels I discuss reflect patterns of existential anxiety that emerge from difficulties of belonging, and I trace the ritualised and sacralising strategies of incorporation that seek to locate the subject. These novels radically disrupt the epistemological and ontological modalities of globalised ‘secular’ literary production and intervene in the recuperation of the sacred as a mode of incorporation and resistance. Recent scholarship in African literatures has overlooked these distinctly postsecular negotiations and the ways in which the sacred is reinvested in contemporary African fiction in order to instantiate intimate, local alternatives to the teleology of secular modernity. Thus I use the imminent sacred as a reading strategy that foregrounds these postsecular negotiations and the interrelations of care and vulnerability that motivate sacralisation.
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Wheeler, Ramona Dee. "Blogging in Defense of Themselves: Social Media Implications for Rhetorical Criticism and the Genre of Apologia." BYU ScholarsArchive, 2013. https://scholarsarchive.byu.edu/etd/3940.

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The advent of social media has provided an arena where barriers to entry are low. Individuals may persuade, question others and defend both their philosophies and their actions. This study examines the classic role of rhetorical criticism as it may apply in new media venues. A blog written by a public figure was examined through a synthesis of rhetorical criticism analyses derived from Ware and Linkugel, Vartabedian, and Downey. Four strategies and associated positioning in the practice of apologia were identified in selected blog posts, indicating the genre of apologia applies to social media apologies and extends the genre of apologia. Rhetorical criticism was found to be an effective tool in identifying rhetorical postures and strategies used in social media.
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Dong, Shueh-wu, and 董學武. "Transformation and Transcendence through the Forms of Square and Circle--A Study for Shueh--wu Dong，s Chinese Ink Paintings." Thesis, 2004. http://ndltd.ncl.edu.tw/handle/96394878799933354442.

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碩士
國立嘉義大學
視覺藝術研究所
92
Abstract Transformation and Transcendence through the Forms of Squares and Circles--A Study on Shueh-wu Dong’s Chinese Ink Paintings The purpose of this study was to construct a visual realm of “no inside, no outside” and “unity of objects and humans” by the visual transformation created by the inner drive and dynamic power of the geometric forms of squares and circles. In other words, this study purposed to create a spiritual form of the inter-perception between the external world and the internal world. By explaining and using the purity, primordiality, nature, and pulsation of the elements of forms, and by using the precise construction, images, symbols, and metaphors of geometric forms, this study tries to open up our visual horizon and expand the width and depth of our ability to express our consciousness, as well as to discover the essence of being. Hence, connotations in artistic works can be inspired and developed. This study applied the philosophical method, creation quality thinking method, and art history research method to explore the transformation and transcendence of the forms of squares and circles in the ink paintings of the author of this paper. Based on the problems derived from the forms of squares and circles, this study considered the relevant theories in order to examine and analyze creation concepts and practical examples representing the transformation and transcendence of squares and circles. This author’s experience of life and his own introspection on the experience of creating were integrated into this study. Artistic creations include three aspects. 1) The connotation, symbols, and characteristics of squares and circles. 2) The transformation of the forms of squares and circles in artistic creations. 3) The transcendence created by the artistic conception of squares and circles in artistic creations. In terms of the practice of artistic creation, three intersecting subtopics were drafted based on the transformation of the forms of squares and circles to visualize abstract concepts of creation and to project the internal life and tension of artistic works. These three subtopics are the remains of life, the transformation of mind and sprit, and harmonic transcendence. Through these subtopics, this study laid out the author’s realization and interpretation of the application of the forms of squares and circles in ink paintings. Through ink paintings, symbols, metaphors, surrealistic juxtaposition, and other diverse expressive devices were used to present a harmonic perfection of paintings. To sum up, the purposes of this study were: 1. To probe into theories derived from the symbols, forms and artistic concepts of squares and circles, and to look into their connotations in artistic works. 2. To develop this author’s creative concept of ink paintings by means of exploring the theories of the forms of squares and circles. 3. To implement and verify creative concepts by processing ink paintings. To transform abstract concepts into concrete visual forms and to improve the quality of the creative work. 4. To interpret the three subtopics of the transformation and transcendence of the forms of squares and circles, the remains of life, transformation of mind and sprit, and harmonic transcendence in terms of the creativity concepts, contents, themes, styles, skills, and overall representation. 5. Through introspection on this series of artistic works, this study attempted to broaden our mind and probe the direction for future creative works. The following conclusions were drawn after an exploration of theories and a series of practical works. 1. This study transformed visual, psychological, or imaginary images into perceivable new forms through the perception and creation of squares and circles. Research on the transformation from symbols to forms and squares and circles as artistic signs, then back to the free transformation and harmonic integration of the essence of life in the thoughts of Lao-Tzu and Chuang-Tzu (Chinese philosophers in the Spring and Autumn Period) has provided utmost inspiration and space to enable this author to transcend a concrete world and to build the notion of “harmonic wholeness” of artistic creation. 2. The uniqueness of creative works lies in each individual’s different experiences and feelings toward life and nature. Creative works are also a new representation of the transformation of personal emotions and ideas. Through exploring the theories of the forms of squares and circles, this author has broadened his own creativity and thoughts. This author also realizes that transforming spiritual images into works using personal visual language can even help to develop creativity and freedom in creating. The exhibition and interaction among spiritual intuition, the materials in ink painting, and artistic works not only makes manifest an artist’s personal style and uniqueness but also helps construct aesthetic and creation concepts suitable for this author. 3. The construction of geometric squares and circles are considered to be a representation of a spiritual organism. Geometric squares and circles endow images with vitality that cannot be expressed by brush or ink. This study transformed creative concepts into concrete visual forms to represent the internal life and tension of works, as well as this author’s practice and interpretation of squares and circles which are applied to ink paintings. This assists this author to discover himself and to clarify his thoughts. In addition, based on the free, expressive, and relaxing spirit of the ink paintings, this author attempted to deal with the harmonic relations between form and substance when creating, to break down the boundary of space and time, and to achieve an integration of nature and humans, as well as a realm of harmonic perfection. 4. The value of art lies in the fact that both artistic works and thoughts are able to return to the essence of life. From the artistic works on the subtopics, the remains of life, transformation of mind and sprit, and harmonic transcendence, we can explore and penetrate into the core of life’s tempo, and liberate ourselves from the limitation of natural substances to satisfy our spiritual needs and realize the free essence of life. Hence, creators are able to have the space to express their true selves with rich and diverse creativity. Art can thus be extended and developed. 5. Through introspection and generalization of the series of works, the spiritual images of this author are expected to be internalized into artistic works and to enrich vitality in these simple works. We are expected to accept different artistic theories and concepts from the east and the west with an open mind and broad spiritual vision. Moreover, we are also expected to explore the essence of human beings and nature, to establish personal philosophical notions, and to continue with further research. By intuition and using life experiences , we examine the essence of human beings and nature in daily life. By learning contents and forms, we gradually form our personal style in creative works, then refine and make sublime the spirit of ink paintings, and furthermore, raise ink paintings to a new level of infinitude.
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Bezuidenhout, Rose-Marié. "The role and functions of intrapersonal and transpersonal communication in the management, development, transformation and transcendence of the self: an exploration." Thesis, 2012. http://hdl.handle.net/10210/7206.

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M.A.
This dissertation comprises an exploratory study of the role and functions of communication during growth and transcendence cycles of the unique individual. It moreover explores how the quintessence of the individual, the self, manages and transforms itself, through the use of communication. The exploration focuses on the subjective, inner reality of humanity. The inner, subjective reality of humanity relates to different states and levels of consciousness and corresponding levels of self-awareness. Since an exploration of the nature of the self and its possible confluence with states and levels of consciousness necessitates a multidisciplinary approach, theories and constructs in Psychology, the New Physics (Quantum Physics), Mysticism, and Philosophy are explored and integrated with contemporary, communication notions of the self and consciousness. Integration and inclusiveness consequently form the bedrock of this study. The intrapersonal and transpersonal levels of communication are considered as the derivatives of a subjective, inner reality. The exploration and comprehension of an inner reality are considered to be of prime significance to the management, development, transformation and transcendence of the self: the individual as a unique multifarious being. A pilot study of selfawareness through self-reports indicates that a transcendental spirituality, and consequently an inner, subjective transcendental reality is imminent in every individual. An intrinsic need for equanimity and unity is hence considered as the birthright of every individual and not the exclusive legacy of sages and mystics. The assertion that humanity shares an innate spiritual nature allows the integration of the constructs of the self and levels and states of consciousness, ensuing from the exploration in this study, in a more representative and inclusive model and theory of the self in communication. The relationship between the self, consciousness, and intrapersonal and transpersonal communication is depicted and described in terms of an experiential multidimensional model of intrapsychic communication. This helps to address the exclusion of humanity's archetypal spiritual need to actualise its ultimate and essential being that is not represented hi contemporary communication theory. It is proposed that the term intrapsychic communication be used to represent the total spectrum of communication within the Self. The upper case 'S' in 'Self represents humanity's essential being. This facilitates the incorporation of the spiritual component of the Self into the current dualistic and mechanistic representation of the self in communication theory. The worth of intrapsychic communication, which comprises prepersonal, intrapersonal, transcendental and transpersonal communication, lies in its facilitation of awareness, comprehension, integration and transcendence of an imprisoned and deprived ego-self. Intrapsychic communication consequently represents all the levels of communication within the Self with its corresponding levels of consciousness. Intrapersonal communication facilitates both awareness and integration of the inner subjective reality, and the external sociocultural reality of the ego which is at the core of the Self. Transcendental communication provides the 'crosswalk' or 'crosstalk' between levels of the Self. This is represented as the 'fusion' between the different symbol structures of the different levels of consciousness. Transpersonal communication is the integration, expansion and unification of the Self through archetypal symbol structures. Prepersonal communication refers to the primitive roots of awareness. This model indicates that consciousness cannot be experienced as a distinct experience. Rather, intrapsychic communication facilitates a sense and experience of Self by an individual in different levels of consciousness because of the change of symbol structures, and content and focus of information. Differences of levels in the Self are hence experienced through different forms and levels of communication which facilitate a change in content and focus in consciousness. The inclusion of the archetypal spiritual dimension of the Self, and the indication of an intrinsic need for wholeness, unity and transcendence in intrapsychic communication, dignifies humanity. The possible realisation through intraspychic communication that 'All is One' indicates that such a shared heritage, which is illustrated in the model and which cuts across all cultural and racial boundaries, is needed to address global disharmony and antagonism. The study likewise concomitantly asserts the improvement of interpersonal communication through the fulfilment of humanity's quest for the management, development, transformation and transcendence of its Self. Since the study is of an exploratory nature, and the model of intrapsychic communication is an experiential one, suggestions for further study and research are also made.
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Augustine, Daniela Christova. "At the crossroads of social transformation : an Eastern-European theological perspective." Thesis, 2001. http://hdl.handle.net/10500/655.

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The present work examines the crossroads of social transformation from the contextual standpoint of the "Second World" - a political and socioeconomic term descriptively pointing to the unique location of the Former Eastern-European Block countries - in between worlds. The work involves in a dialogue some of the major trends within the contemporary Eastern-European philosophical environment: dichotomized between Neo-Marxism and Neo-Freudianism on the one hand, and Postmodernism on the other. While examining the most significant elements between the dialectical paradigms for social change of the above theories (and their ethical foundations), the text strives towards a theological paradigmatic formulation for an authentic social transformation that draws its dialectical content and passion from the hopeful eschatological vision of Christ and the Kingdom as an embodiment of the Christian alternative for human emancipation and liberation. In light of this, the work attempts to establish the following thesis: the radical Christian praxis of the eschatological reality of the Kingdom in light of the Cross is the Church’s alternative to contemporary philosophies and initiatives for social transformation. This praxis affirms the revolutionary, history-shaping force which makes Christianity relevant to the problems of Modernity and Postmodernity through its self-identification with the Crucified God. It marks the moment of conception of an authentic, liberating, life giving, transforming hope as a source of humanization and redemption of social order. Christianity is concerned with the birth and formation of a new socio-political reality - the Kingdom of God, and its embodiment on earth (through the Holy Spirit) in a new ethnos: the Church, the Body of Christ, the communion of the saints. Therefore, it is the Church's calling and obligation to exemplify the reality of the Kingdom, being a living extension of the living Christ and thus, the incarnation of the eschatological future of the world and its hopeful horizon in the midst of the present. Recognizing the vital need for a relevant Christian response to the spiritual demands of the Post-modern human being and his/her desacralized, pluralistic socio­ political context, the work concludes with a conceptual outline offering a strategy for the Church in the Postmodern setting.
Philosophy, Practical & Systematic Theology
D.Th. (Theological Ethics)
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Books on the topic "Transformation and transcendence"

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Transcendence: Healing and transformation through transcendental meditation. New York: Jeremy P. Tarcher/Penguin, 2011.

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The lighted path: A journey of transformation and transcendence. New York: Berkley Books, 1996.

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Scharper, Stephen. Transcendence and transformation: Gustavo Gutierrez's notion of liberation and the reductionist critique. Ottawa: National Library of Canada, 1988.

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Art and spiritual transformation: The seven stages of death and rebirth. Rochester, Vt: Inner Traditions, 2009.

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Rajan, R. Sundara. Transformations of transcendental philosophy. Delhi: Pragati Prakashan, 1994.

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editor, Staudigl Michael 1971, and Sternad Christian editor, eds. Figuren der Transzendenz: Transformationen eines phänomenologischen Grundbegriffs. Würzburg: Königshausen & Neumann, 2014.

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Madras Institute of Development Studies, ed. The calling of practical spirituality: Transformations in science and religion and new dialogues on self, transcendence, and society. Chennai: Madras Institute of Development Studies, 2009.

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Giri, Ananta Kumar. The calling of practical spirituality: Transformations in science and religion and new dialogues on self, transcendence, and society. Chennai: Madras Institute of Development Studies, 2009.

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Giri, Ananta Kumar. The calling of practical spirituality: Transformations in science and religion and new dialogues on self, transcendence, and society. Chennai: Madras Institute of Development Studies, 2009.

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Giri, Ananta Kumar. The calling of practical spirituality: Transformations in science and religion and new dialogues on self, transcendence, and society. Chennai: Madras Institute of Development Studies, 2009.

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Book chapters on the topic "Transformation and transcendence"

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Rambo, Shelly. "Trauma, Transformation, and Transcendence." In Conflict Transformation and Religion, 155–71. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-56840-3_11.

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Fokas, Athanassios, Alexander Its, Andrei Kapaev, and Victor Novokshenov. "Bäcklund transformations." In Painlevé Transcendents, 219–29. Providence, Rhode Island: American Mathematical Society, 2006. http://dx.doi.org/10.1090/surv/128/06.

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Ercolani, N. M., H. Flaschka, and L. Haine. "Painlevé Balances and Dressing Transformations." In Painlevé Transcendents, 249–60. Boston, MA: Springer US, 1992. http://dx.doi.org/10.1007/978-1-4899-1158-2_16.

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Egginton, William. "The Eradication of Transcendence." In Transformations of Religion and the Public Sphere, 97–114. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137401144_6.

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Musette, M. "Insertion of the Darboux Transformation in the Invariant Painlevé Analysis of Nonlinear Partial Differential Equations." In Painlevé Transcendents, 197–209. Boston, MA: Springer US, 1992. http://dx.doi.org/10.1007/978-1-4899-1158-2_13.

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Levi, D. "Symmetry Reduction for the Stimulated Raman Scattering Equations and the Asymptotics of Painleve’ V via Boutroux Transformation." In Painlevé Transcendents, 353–60. Boston, MA: Springer US, 1992. http://dx.doi.org/10.1007/978-1-4899-1158-2_23.

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Chirico, Alice, and David B. Yaden. "Awe: A Self-Transcendent and Sometimes Transformative Emotion." In The Function of Emotions, 221–33. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-77619-4_11.

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Robinson-Easley, Christopher Anne. "Transformational Leadership and the Transcendence of Humanity: Leaders Are the Drivers of Change." In Beyond Diversity and Intercultural Management, 129–37. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137400864_10.

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"Transcendence and transformation." In Religion, Education and Post-Modernity, 208–19. Routledge, 2003. http://dx.doi.org/10.4324/9780203463499-16.

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LYMAN, J. REBECCA. "Athanasius Transcendence and Transformation." In Christology and Cosmology, 124–59. Oxford University Press, 1993. http://dx.doi.org/10.1093/acprof:oso/9780198267454.003.0005.

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