Search results for 'Immanence' (try it on Scholar)

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  1. Gilles Deleuze (2001). Pure Immanence: Essays on a Life. Distributed by the MIT Press.
    The essays in this book present a complex theme at the heart of the philosophy of Gilles Deleuze, what in his last writing he called simply "a life." They capture a problem that runs throughout his work--his long search for a new and superior empiricism. Announced in his first book, on David Hume, then taking off with his early studies of Nietzsche and Bergson, the problem of an "empiricist conversion" became central to Deleuze's work, in particular to his aesthetics and (...)
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  2. Jack Reynolds & Jon Roffe (2006). Deleuze and Merleau-Ponty: Immanence, Univocity and Phenomenology. Journal of the British Society of Phenomenology 37 (3):228-51.
    This paper will seek firstly to understand Deleuze’s main challenges to phenomenology, particularly as they are expressed in The Logic of Sense and What is Philosophy?, although reference will also be made to Pure Immanence and Difference and Repetition. We will then turn to a discussion of one of the few passages in which Deleuze directly engages with Merleau-Ponty, which occurs in the chapter on art in What is Philosophy? In this text, he and Guattari offer a critique of (...)
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  3.  29
    Leonard Lawlor (2006). The Implications of Immanence: Toward a New Concept of Life. Fordham University Press.
    The Implications of Immanence develops a philosophy of life in opposition to the notion of “bio-power,” which reduces the human to the question of power over what Giorgio Agamben terms “bare life,” mere biological existence. Breaking with all biologism or vitalism, Lawlor attends to the dispersion of death at the heart of life, in the “minuscule hiatus” that divides the living present, separating lived experience from the living body and, crucially for phenomenology, inserting a blind spot into a visual (...)
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  4.  31
    Levi R. Bryant (2008). Difference and Givenness: Deleuze's Transcendental Empiricism and the Ontology of Immanence. Northwestern University Press.
    From one end of his philosophical work to the other, Gilles Deleuze consistently described his position as a transcendental empiricism. But just what is transcendental about Deleuze’s transcendental empiricism? And how does his position fit with the traditional empiricism articulated by Hume? In Difference and Givenness , Levi Bryant addresses these long-neglected questions so critical to an understanding of Deleuze’s thinking. Through a close examination of Deleuze’s independent work--focusing especially on Difference and Repetition-- as well as his engagement with thinkers (...)
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  5. Daniel Colucciello Barber (2014). Deleuze and the Naming of God: Post-Secularism and the Future of Immanence. Edinburgh University Press.
     
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  6. Johannes L. Brandl (2005). The Immanence Theory of Intentionality. In David Woodruff Smith & Amie L. Thomasson (eds.), Phenomenology and Philosophy of Mind. Oxford: Clarendon Press 167.
  7.  20
    Michael R. Kelly (2014). The Uses and Abuses of Husserl's Doctrine of Immanence: The Specter of Spinozism in Phenomenology's Theological Turn. Heythrop Journal 55 (4):553-564.
  8.  2
    Matteo Mandarini (2010). Critical Thoughts on the Politics of Immanence. Historical Materialism 18 (3):175-185.
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  9. Harm J. M. J. Goris, Herwi Rikhof & Henk J. M. Schoot (eds.) (2009). Divine Transcendence and Immanence in the Work of Thomas Aquinas: A Collection of Studies Presented at the Third Conference of the Thomas Instituut Te Utrecht, December 15-17, 2005. [REVIEW] Peeters.
     
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  10. Joakim Sigvardson (2002). Immanence and Transcendence in Thomas Pynchon's Mason & Dixon: A Phenomenological Study. Almquist & Wiksell International.
     
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  11. Theodore Sider (1995). Sparseness, Immanence, and Naturalness. Noûs 29 (3):360-377.
    In the past fifteen years or so there has been a lot of attention paid to theories of “sparse” universals, particularly because of the work of D. M. Armstrong. These theories are of particular interest to those of us concerned with the distinction between natural and non-natural properties, since, as David Lewis has observed, it seems possible to analyze naturalness in terms of sparse universals. Moreover, Armstrong claims that we should conceive of universals as being “immanent” as opposed to “transcendent”, (...)
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  12.  46
    Daniel W. Smith (2003). Deleuze and Derrida, Immanence and Transcendence : Two Directions in Recent French Thought. In Paul Patton & John Protevi (eds.), The Proceedings of the Twenty-First World Congress of Philosophy. Continuum 123-130.
    This paper will attempt to assess the primary differences between what I take to be the two primary philosophical "traditions" in c o n t e m p o r a r y French philosophy, using Derrida and Deleuze as exemplary representatives. The body of the paper will examine the use of these terms in three different areas of philosophy on which Derrida and Deleuze have both written: subjectivity, ontology, and epistemology. In the field of subjectivity, the notion of the (...)
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  13. Marc Maesschalck & Benoît Ghislain Kanabus (2009). Pour un point de vue d'immanence en sciences humaines. Studia Phaenomenologica 9:333-350.
    This article shows how, starting from Schelling and Henry, one can build a radical critique of objectification and subjectification within humanities. This critique opens the way for the construction of a point of view of immanence, which is characterized by the experimentation of a constitution of affects in a process from which proceeds the subjectivity. This point of view of immanence questions the accepted attitudes in the production of social relationships and the norms that govern them, so as (...)
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  14. John B. Brough (2008). Consciousness is Not a Bag: Immanence, Transcendence, and Constitution in the Idea of Phenomenology. [REVIEW] Husserl Studies 24 (3):177-191.
    A fruitful way to approach The Idea of Phenomenology is through Husserl’s claim that consciousness is not a bag, box, or any other kind of container. The bag conception, which dominated much of modern philosophy, is rooted in the idea that philosophy is restricted to investigating only what is really immanent to consciousness, such as acts and sensory contents. On this view, what Husserl called the riddle of transcendence can never be solved. The phenomenological reduction, as Husserl develops it (...)
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  15. Shu-Hsien Liu (1972). The Confucian Approach to the Problem of Transcendence and Immanence. Philosophy East and West 22 (1):45-52.
    The problem of transcendence and immanence is a central issue in every great religious tradition. It is indeed the understanding of the relation between the transcendent and man that determines the character of a religious faith. The transcendent, However, May assume different forms; it need not always be a supreme personal God in the judaeo-Christian sense. In the confucian tradition, Heaven is the transcendent; hence the problem of transcendence and immanence becomes the problem of heaven and man. In (...)
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  16.  43
    James Juniper & Jim Jose (2008). Foucault and Spinoza: Philosophies of Immanence and the Decentred Political Subject. History of the Human Sciences 21 (2):1-20.
    Deleuze has suggested that Spinoza and Foucault share common concerns, particularly the notion of immanence and their mutual hostility to theories of subjective intentionality and contract-based theories of state power. This article explores these shared concerns. On the one hand Foucault's view of governmentality and its re-theorization of power, sovereignty and resistance provide insights into how humans are constituted as individualized subjects and how populations are formed as subject to specific regimes or mentalities of government. On the other, Spinoza (...)
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  17.  48
    James Williams (2010). Immanence and Transcendence as Inseparable Processes: On the Relevance of Arguments From Whitehead to Deleuze Interpretation. Deleuze Studies 4 (1):94-106.
    It is argued in this paper that recent work on immanence and transcendence in Whitehead scholarship, notably by Basile and Nobo, provides helpful guidelines and ideas for work on problems regarding immanence in Deleuze's philosophy. By following arguments on theism and naturalism in the reception of Whitehead, it argues that Deleuze's philosophy depends on reciprocal relations between that actual and the virtual such that they cannot be considered as separate without also being incomplete. It is then shown that (...)
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  18.  63
    Felix O'Murchadha (2008). Reduction, Externalism and Immanence in Husserl and Heidegger. Synthese 160 (3):375 - 395.
    This paper argues that the Husserl—Heidegger relationship is systematically misunderstood when framed in terms of a distinction between internalism and externalism. Both philosophers, it is argued, employ the phenomenological reduction to immanence as a fundamental methodological instrument. After first outlining the assumptions regarding inner and outer and the individual and the social from which recent epistemological interpretations of phenomenology begin, I turn to the question of Husserl's internalism. I argue that Husserl can only be understood as an internalist on (...)
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  19.  89
    Miguel de Beistegui (2005). The Vertigo of Immanence: Deleuze's Spinozism. Research in Phenomenology 35 (1):77-100.
    This paper is an attempt to identify the source of Deleuzian thought, that is, the "plane" or "image" from which it unfolds despite its many twists and turns. This, I believe, is immanence. The thread of immanence appears most clearly in What Is Philosophy? but can be shown to have been at work from the very start. But immanence is not just the plane of Deleuzian thought. It is also, and above all, that of philosophy itself, especially (...)
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  20.  88
    Ian J. Thompson (1993). The Consistency of Physical Law with Divine Immanence. Science and Christian Belief 5:19-36.
    A model is presented to show how the existence of physical law could be a reasonable consequence of Divine Immanence in the world of natural phenomena. Divine Immanence is seen as the continual production of the principal causes or dispositions which enable created things to act and change. It..
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  21.  84
    Bettina Bergo (2005). Ontology, Transcendence, and Immanence in Emmanuel Levinas' Philosophy. Research in Phenomenology 35 (1):141-180.
    This essay studies the unfolding of Levinas' concept of transcendence from 1935 to his 1984 talk entitled "Transcendence and Intelligibility." I discuss how Levinas frames transcendence in light of enjoyment, shame, and nausea in his youthful project of a counter-ontology to Heidegger's Being and Time. In Levinas' essay, transcendence is the human urge to get out of being. I show the ways in which Levinas' early ontology is conditioned by historical circumstances, but I argue that its primary aim is formal (...)
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  22.  84
    Steven G. Crowell (2008). Phenomenological Immanence, Normativity, and Semantic Externalism. Synthese 160 (3):335 - 354.
    This paper argues that transcendental phenomenology (here represented by Edmund Husserl) can accommodate the main thesis of semantic externalism, namely, that intentional content is not simply a matter of what is ‘in the head,’ but depends on how the world is. I first introduce the semantic problem as an issue of how linguistic tokens or mental states can have ‘content’—that is, how they can set up conditions of satisfaction or be responsive to norms such that they can succeed or fail (...)
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  23.  50
    Daniel W. Smith (2007). Deleuze and Derrida, Immanence and Transcendence. The Proceedings of the Twenty-First World Congress of Philosophy 11:123-130.
    This paper will attempt to assess the primary differences between what I take to be the two primary philosophical "traditions" in c o n t e m p o r a r y French philosophy, using Derrida (transcendence) and Deleuze (immanence) as exemplary representatives. The body of the paper will examine the use of these terms in three different areas of philosophy on which Derrida and Deleuze have both written: subjectivity, ontology, and epistemology. (1) In the field of subjectivity, (...)
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  24.  1
    Mogens Lærke (2009). Immanence et extériorité absolue. Revue Philosophique de la France Et de l'Etranger 2 (2):169-190.
    Cet article explore la conception spinozienne du rapport entre substance et mode en analysant les notions de cause de soi, de cause immanente et de puissance. Nous soutenons que la théorie spinozienne de la causalité constitue une tentative pour développer une ontologie relationnelle de la puissance dans laquelle toute dénomination intrinsèque est fondée sur une dénomination extrinsèque. Par opposition à une interprétation courante selon laquelle la substance de Spinoza est une sorte de grande monade dans laquelle toutes choses inhèrent comme (...)
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  25.  47
    Zeynep Direk (2011). Immanence and Abjection in Simone de Beauvoir. Southern Journal of Philosophy 49 (1):49-72.
    In this paper, I focus on the term ‘immanence’ in Simone de Beauvoir's The Second Sex and show how it relates to her historical account of sexual oppression. I argue that Beauvoir's use of Hegel's master−slave dialectic and of Claude Lévi-Strauss's reflection on the prohibition of incest lead her to claim that in all societies “woman” is constructed as “absolutely other.” I show that there is an ambiguous logic of abjection at work in Beauvoir's account that explains why men (...)
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  26.  45
    Henry E. Allison (1992). Spinoza and the Philosophy of Immanence: Reflections on Yovel's the Adventures of Immanence. Inquiry 35 (1):55 – 67.
    This essay examines the main line of argument of Yirmiyahu Yovel's The Adventures of Immanence. Expressing general agreement with Yovel's central thesis that Spinoza's ?immanent revolution? marked an important tuming?point in the history of modernity and profoundly influenced subsequent thought, I none the less take issue with some of the details of the story. In particular, I question his omission of Lessing, his account of the relationship between Spinoza and Kant, and his treatment of Marx. In a final section (...)
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  27.  39
    Dermot Moran (2008). Immanence, Self-Experience, and Transcendence in Edmund Husserl, Edith Stein, and Karl Jaspers. American Catholic Philosophical Quarterly 82 (2):265-291.
    Phenomenology, understood as a philosophy of immanence, has had an ambiguous, uneasy relationship with transcendence, with the wholly other, with the numinous. If phenomenology restricts its evidence to givenness and to what has phenomenality, what becomes of that which is withheld or cannot in principle come to givenness? In this paper I examine attempts to acknowledge the transcendent in the writings of two phenomenologists, Edmund Husserl and Edith Stein (who attempted to fuse phenomenology with Neo-Thomism), and also consider the (...)
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  28.  27
    Kathrin Thiele (2010). 'To Believe In This World, As It Is': Immanence and the Quest for Political Activism. Deleuze Studies 4 (supplement):28-45.
    In What is Philosophy?, Deleuze and Guattari make the claim that ‘[i]t may be that believing in this world, in this life, becomes our most difficult task, or the task of a mode of existence still to be discovered on our plane of immanence today. This is the empiricist conversion.’ What are we to make of such a calling? The paper explicates why and in what sense this statement is of exemplary significance both for an appropriate understanding of Deleuze's (...)
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  29.  24
    Robert S. Gall (2007). An Environment Friendly God: Response to Nancy Hudson's “Divine Immanence”. [REVIEW] Philosophia 35 (3-4):357-360.
    This paper is a response to Professor Nancy Hudson’s paper “Divine Immanence: Nicholas of Cusa’s Understanding of Theophany and the Retrieval of a ‘New’ Model of God,” (Nancy Hudson, “Divine Immanence: Nicholas of Cusa’s Understanding of Theophany and the Retrieval of a ‘New’ Model of God,” Journal of Theological Studies 56.2 (October 2005): 450–470). The global ecological crisis has spawned intensive reflection about living in right relationship with the earth. Western Christian thought has received special scrutiny since modern (...)
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  30.  21
    Tao Jiang (2005). Accessibility of the Subliminal Mind: Transcendence Vs. Immanence. [REVIEW] Continental Philosophy Review 38 (3-4):143-164.
    It has long been taken for granted in modern psychology that access to the unconscious is indirectly gained through the interpretation of a trained psychoanalyst, evident in theories of Freud, Jung and others. However, my essay problematizes this very indirectness of access by bringing in a Yogācāra Buddhist formulation of the subliminal mind that offers a direct access. By probing into the philosophical significance of the subliminal mind along the bias of its access, I will argue that the different views (...)
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  31.  8
    Patricia Moya Cañas (2013). Immanence, Intentionality and Representation in Thomas Aquinas. Veritas: Revista de Filosofia da PUCRS 28 (28):113-131.
    El artículo se propone rehabilitar el concepto tomasiano de representación cognoscitiva que es fuertemente criticado en su versión post cartesiana. Con este objetivo se contextualiza la representación en el marco más amplio de otras características que Tomás de Aquino atribuye al conocimiento humano, concretamente las de inmanencia e intencionalidad. El análisis de estos atributos del conocimiento permite establecer el ámbito propio del acto cognoscitivo, diferenciándolo de una condición física o natural This article aims at recovering Aquinas’ concept of cognitive representation (...)
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  32.  12
    Peter Gan Chong Beng (2011). Being and Becoming and the Immanence-Transcendence Relation in Evelyn Underhill's Mystical Philosophy. Sophia 50 (3):375-389.
    If mysticism, as Coventry Patmore defines it, is 'the science of ultimates,' in what way would mysticism explain the possibility of a profound relationship between ultimate reality as infinite and proximate reality as finite ? This paper attempts to address that question through the lens of Evelyn Underhill’s philosophy of mysticism. The paper fundamentally works at framing two of Hegel’s triadic patterns of dialectic against the being-becoming binary as engaged by Underhill. This application helps unveil the relation of transcendence with (...)
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  33.  1
    James Williams (2010). Against Oblivion and Simple Empiricism: Gilles Deleuze's 'Immanence: A Life. . .'. Journal of Philosophy: A Cross-Disciplinary Inquiry 5 (11):25-34.
    This article discusses Gilles Deleuze’s article ‘Immanence: a life. . .’ in relation to two problems. The first is the problem of empirical oblivion, or the way any record of an event involves a forgetting of aspects of that event which may later turn out to be of great significance. The second is the problem of latent significance, that is, of how events missed in the past remain latent and can be - perhaps ought to be–returned to in the (...)
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  34.  4
    Marcelo Sebastián Antonelli (2013). Thinking Immanence: Gilles Deleuze and François Jullien [Spanish]. Eidos: Revista de Filosofía de la Universidad Del Norte 19:81-106.
    The present paper analyzes the dialogue between Gilles Deleuze and François Jullien. We focus on three axes articulated by the idea of immanence. Firstly, we shall compare the usage of the expression “absolutization of immanence”, coined by the sinologist in order to play down transcendence in Chinese thought, which was eventually applied by Deleuze within the realm of belief in this world. Secondly, we shall examine Jullien’s critic to Deleuze on the relation between philosophy and wisdom. We sustain (...)
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  35.  9
    David Stayner, Dave Sells, Martha Staeheli & Larry Davidson (2004). Language, Suffering, and the Question of Immanence: Toward a Respectful Phenomenological Psychopathology. Journal of Phenomenological Psychology 35 (2):197-232.
    This paper explores the status of language and suffering in recovery from psychosis from a transcendentally-informed phenomenological perspective. We suggest that each of these concepts can apply both to the illness itself and to the person with the illness. The relationship between the two will be one focus of this discussion. The other focus will be on the various ways in which phenomenological approaches to psychopathology have understood the nature of this relationship; a relationship characterized by different meanings of the (...)
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  36.  2
    Andreas Nordlander (2013). The Wonder of Immanence: Merleau‐Ponty and the Problem of Creation. Modern Theology 29 (2):104-123.
    This article discusses two related concerns at the heart of Maurice Merleau‐Ponty's philosophical project, namely the belongingness of human beings within the world and their creative participation in the unfolding of meaning. Merleau‐Ponty's original development of these themes is proposed as a key resource for a theology desiring to affirm the wonder and value of immanence. It is then shown, however, that because Merleau‐Ponty understands theology to operate with a contrastive understanding of the relation between God and the world, (...)
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  37.  1
    Jim Urpeth (2014). Religious Immanence. Angelaki 19 (1):47-61.
    This paper offers a critical assessment of Meillassoux's attempt to articulate a “philosophical divine” based on, and consistent with, his radical ontology of contingency. The critical claim developed is that Meillassoux's conception of the divine is inconsistent with his wider commitment to immanence and that this is due to his uncritical endorsement of key evaluative and affective features of religions of the transcendent. This affinity is evident in his view that the phenomenon of “unjust death” generates a problem concerning (...)
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  38. Elizabeth Brient (1995). The Immanence of the Infinite: A Response to Blumenberg's Reading of Modernity. Dissertation, Yale University
    The epochal transition from the medieval to the modern world has long been thought in terms of the "infinitization" of the world-picture, that is, as the transition from the finite, hierarchically ordered medieval cosmos to the infinite and homogeneous universe of the new astronomy and physics. In this dissertation I argue that this process of "infinitization" must be understood intensively as well as extensively. Nature, in the modern age, is thought not only as infinitely extended in space, but also as (...)
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  39. Vernon Cisney (2008). Duration And Immanence: The Question Of A Life In Deleuze. Studia Philosophica 1.
    The questions that my paper shall pursue are: 1) What path leads from Deleuze’s early writings to his latter-day conception of a life, and 2) What can such a conception of life mean? Our path will trace a reversal and a return, respectively, through phenomenology to Bergson. For Deleuze, a genuine concept of a life is thinkable, only when the phenomenological subject, which Deleuze considers an illusion, has been jettisoned, reabsorbed into the flux of immanence. This implies a return (...)
     
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  40.  3
    Laura Cull (2012). Theatres of Immanence: Deleuze and the Ethics of Performance. Palgrave Macmillan.
    Machine generated contents note: -- List of IllustrationsAcknowledgementsIntroductionImmanent authorship: From the Living Theatre to Cage and Goat IslandDisorganizing language, voicing minority: From Artaud to Carmelo Bene, Robert Wilson & Georges LavaudantImmanent imitations, animal affects: From Hijikata Tatsumi to Marcus CoatesPaying attention, participating in the whole: Allan Kaprow alongside Lygia ClarkEthical durations, opening to other times: Returning to Goat Island with WilsonIn-Conclusion: What 'good' is immanent theatre? Immanence as an ethico-aesthetic valueCodaBibliographyIndex.
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  41. G. Gentile (2014). The Method of Immanence. Collingwood and British Idealism Studies 20 (1-2):235-275.
    In this seminal essay, Gentile gives an account of the way in which western philosophy gradually shed the myth of a transcendent reality. 'The Method of Immanence' is an outstanding example of Gentile's writing and one of the central texts in the actual idealist canon. In it Gentile displays boldness , historical erudition and remarkable single-mindedness as he works to set a host of ostensibly very different philosophers in a single tradition culminating in actual idealism.
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  42. B. Haddock (2014). Gentile as Historian of Philosophy: The Method of Immanence in Practice. Collingwood and British Idealism Studies 20 (1-2):17-43.
    This essay shows how Gentile's 'method of immanence' informed his distinctive approach to the history of philosophy. By reference to Gentile's influential studies of thinkers such as Rosmini, Gioberti and Vico, Haddock shows how a method of internal criticism that he had employed throughout his work on history of philosophy could be distilled as an appropriate method for philosophy itself. Gentile always denied that a disciplined approach to philosophy could be attained without serious engagement with the history of philosophy. (...)
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  43. D. Smrekova (2004). Immanence and Ethics: Spinoza Seen by Robert Misrahi. Filozofia 59 (5):318-333.
    The current discussion of the place of ethics in human life and of the prospectives of French ethical thinking has been given a new impulse by the tradition rooted in immanence. In this tradition the philosophy of B. Spinoza is taken as its explicit model. The paper focuses on the shift from dominating ontological problematic to ethics and on Misrahi's argumentation, which enables him to render Spinoza's ethics as subversive to the whole tradition of moral philosophy, based on the (...)
     
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  44. José Ruiz Fernández (2009). Logos and Immanence in Michel Henry's Phenomenology. Studia Phaenomenologica 9:83-96.
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  45.  15
    Daniel W. Smith (2001). The Doctrine of Univocity: Deleuze's Ontology of Immanence. Filozofski Vestnik 22 (1):163-179.
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  46. Augustin Berque (1998). Landscape and Immanence. Thesis Eleven 54 (1):106-116.
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  47. Kathryn Bock (1989). Closed-Class Immanence in Sentence Production. Cognition 31 (2):163-186.
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  48.  97
    Lawrence Fagg (1997). Electromagnetism, Time and Immanence in Whitehead's Metaphysics. Process Studies 26 (3/4):308-317.
  49.  10
    B. G. (1935). Vers L'Immanence Intégrale: L'Idéalisme Logique de M. L. Weber. [REVIEW] Journal of Philosophy 32 (8):219-220.
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  50. Beth Lord (2011). Kant and Spinozism: Transcendental Idealism and Immanence From Jacobi to Deleuze. Palgrave Macmillan.
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