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

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  1. Jack Reynolds & Jon Roffe (2006). Deleuze and Merleau-Ponty: Immanence, Univocity and Phenomenology. Journal of the British Society of Phenomenology 37 (3):228-51.score: 18.0
    This paper will seek firstly to understand Deleuze’s main challenges to phenomenology, particularly as they are expressed in The Logic of Sense (1968) and What is Philosophy? (1991), although reference will also be made to Pure Immanence (1994) and Difference and Repetition (1968). We will then turn to a discussion of one of the few passages in which Deleuze (with Guattari) directly engages with Merleau-Ponty, which occurs in the chapter on art in What is Philosophy? In this text, he (...)
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  2. Leonard Lawlor (2006). The Implications of Immanence: Toward a New Concept of Life. Fordham University Press.score: 18.0
    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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  3. Gilles Deleuze (2001). Pure Immanence: Essays on a Life. Distributed by the Mit Press.score: 18.0
     
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  4. Levi R. Bryant (2008). Difference and Givenness: Deleuze's Transcendental Empiricism and the Ontology of Immanence. Northwestern University Press.score: 15.0
    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. 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.score: 15.0
  6. Matteo Mandarini (2010). Critical Thoughts on the Politics of Immanence. Historical Materialism 18 (3):175-185.score: 15.0
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  7. 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.score: 15.0
     
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  8. Joakim Sigvardson (2002). Immanence and Transcendence in Thomas Pynchon's Mason & Dixon: A Phenomenological Study. Almquist & Wiksell International.score: 15.0
     
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  9. Ian J. Thompson (1993). The Consistency of Physical Law with Divine Immanence. Science and Christian Belief 5:19-36.score: 12.0
    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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  10. Miguel de Beistegui (2005). The Vertigo of Immanence: Deleuze's Spinozism. Research in Phenomenology 35 (1):77-100.score: 12.0
    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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  11. 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.score: 12.0
    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 in (...)
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  12. Steven G. Crowell (2008). Phenomenological Immanence, Normativity, and Semantic Externalism. Synthese 160 (3):335 - 354.score: 12.0
    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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  13. Theodore Sider (1995). Sparseness, Immanence, and Naturalness. Noûs 29 (3):360-377.score: 12.0
    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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  14. Bettina Bergo (2005). Ontology, Transcendence, and Immanence in Emmanuel Levinas' Philosophy. Research in Phenomenology 35 (1):141-180.score: 12.0
    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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  15. 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.score: 12.0
    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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  16. Henry E. Allison (1992). Spinoza and the Philosophy of Immanence: Reflections on Yovel's the Adventures of Immanence. Inquiry 35 (1):55 – 67.score: 12.0
    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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  17. Zeynep Direk (2011). Immanence and Abjection in Simone de Beauvoir. Southern Journal of Philosophy 49 (1):49-72.score: 12.0
    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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  18. Felix O’Murchadha (2008). Reduction, Externalism and Immanence in Husserl and Heidegger. Synthese 160 (3):375 - 395.score: 12.0
    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. Charles Tocci (2010). An Immanent Machine: Reconsidering Grades, Historical and Present. Educational Philosophy and Theory 42 (7):762-778.score: 12.0
    At some point the mechanics of schooling begin running of their own accord. Such has become the case with grades (A's, B's, C's, etc.). This article reconsiders the history of grades through the concepts of immanence and abstract machines from the oeuvre of Deleuze and Guattari. In the first section, the history of grades as presently written until now is laid out. In the second, the concepts of immanence and abstract machines are described, and in the third section, (...)
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  20. Daniel W. Smith (2007). Deleuze and Derrida, Immanence and Transcendence. The Proceedings of the Twenty-First World Congress of Philosophy 11:123-130.score: 12.0
    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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  21. Kathrin Thiele (2010). 'To Believe In This World, As It Is': Immanence and the Quest for Political Activism. Deleuze Studies 4 (supplement):28-45.score: 12.0
    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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  22. Robert S. Gall (2007). An Environment Friendly God: Response to Nancy Hudson's “Divine Immanence”. [REVIEW] Philosophia 35 (3-4):357-360.score: 12.0
    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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  23. Tao Jiang (2005). Accessibility of the Subliminal Mind: Transcendence Vs. Immanence. [REVIEW] Continental Philosophy Review 38 (3-4):143-164.score: 12.0
    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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  24. Dermot Moran (2008). Immanence, Self-Experience, and Transcendence in Edmund Husserl, Edith Stein, and Karl Jaspers. American Catholic Philosophical Quarterly 82 (2):265-291.score: 12.0
    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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  25. 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.score: 12.0
    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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  26. Felix O'Murchadha (2008). Reduction, Externalism and Immanence in Husserl and Heidegger. Synthese 160 (3):375 - 395.score: 12.0
    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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  27. Shu-Hsien Liu (1972). The Confucian Approach to the Problem of Transcendence and Immanence. Philosophy East and West 22 (1):45-52.score: 12.0
    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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  28. Patricia Moya Cañas (2013). Immanence, Intentionality and Representation in Thomas Aquinas. Veritas 28 (28):113-131.score: 12.0
    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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  29. Laura Cull (2012). Theatres of Immanence: Deleuze and the Ethics of Performance. Palgrave Macmillan.score: 12.0
    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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  30. Marc Maesschalck & Benoît Ghislain Kanabus (2009). Pour un point de vue d'immanence en sciences humaines. Studia Phaenomenologica 9:333-350.score: 12.0
    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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  31. Jean-Michel Longneaux (2001). D'une philosophie de la transcendance à une philosophie de l'immanence. Revue Philosophique de la France Et de L'Étranger 191 (3):305 - 319.score: 12.0
    Le rapport entre immanence et transcendance peut être pensé à l'intérieur d'une philosophie de la transcendance ou de l'immanence. Dans le premier cas, l'immanence et la transcendance apparaissent comme deux substances phénoménologiques irréductibles, dont le rapport devient impossible. Dans le second cas – qui est celui d'une phénoménologie matérielle –, on affirme qu'il y a deux modes de manifestation mais qu'il n'y a qu'une seule substance – l'immanence – et que c'est à partir d'elle qu'il faut (...)
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  32. Thomas Nail (2008). Expression, Immanence and Constructivism: 'Spinozism' and Gilles Deleuze. Deleuze Studies 2 (2):201-219.score: 10.0
    This paper is an attempt to explicate the relationship between Spinozist expressionism and philosophical constructivism in Deleuze's work through the concept of immanent causality. Deleuze finds in Spinoza a philosophy of immanent causality used to solve the problem of the relation between substance, attribute and mode as an expression of substance. But, when he proceeds to take up this notion of immanent causality found in Spinoza in Difference and Repetition, Deleuze instead inverts it into a modal one such that the (...)
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  33. Martin Kavka (2012). WHAT IS IMMANENT IN JUDAISM? Transcending A Secular Age. [REVIEW] Journal of Religious Ethics 40 (1):123-137.score: 10.0
    This essay takes on the implicit claim in Taylor's A Secular Age, forecast in some of his earlier writings, that the desire for a meaningful life can never be satisfied in this life. As a result, A Secular Age is suffused with a tragic view of existence; its love of narratives of religious longing makes no sense otherwise. Yet there are other models of religion that lend meaning to existence, and in the majority of this essay, I take up one (...)
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  34. John McSweeney (2013). Religion in the Web of Immanence: Foucault and Thinking Otherwise After the Death of God. Foucault Studies 15:72-94.score: 10.0
    This article rethinks Michel Foucault’s relation to religion by situating his engagement with the ‘death of God’ in relation to his ongoing efforts to frame critical discourse in consistently immanent terms. It argues that a certain, indirect ‘theological’ horizon is the paradoxical and problematic limit, for Foucault, of the possibility of a thoroughgoing immanent discourse in his earlier work, due to the paradoxes of the death of long-duration of God (and ‘man’). The relation of his work to religion thus emerges (...)
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  35. Dan Zahavi, Subjectivity and Immanence in Michel Henry.score: 9.0
    One of Michel Henry’s persistent claims has been that phenomenology is quite unlike positive sciences such as physics, chemistry, biology, history, and law. Rather than studying particular objects and phenomena phenomenology is a transcendental enterprise whose task is to disclose and analyse the structure of manifestation or appearance and its very condition of possibility.
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  36. Lawrence Fagg (1997). Electromagnetism, Time and Immanence in Whitehead's Metaphysics. Process Studies 26 (3/4):308-317.score: 9.0
  37. Omri Boehm (2012). Kant and Spinozism: Trancendental Idealism and Immanence From Jacobi to Deleuze. British Journal for the History of Philosophy 20 (5):1041-1045.score: 9.0
    British Journal for the History of Philosophy, Volume 0, Issue 0, Page 1-4, Ahead of Print.
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  38. John Protevi (2008). The "Miniscule Hiatus": Neo-Vitalism in the Great French Philosophy of the 1960s: The Implications of Immanence: Toward a New Concept of Life. Research in Phenomenology 38 (1):129-133.score: 9.0
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  39. Wang Liping (2008). Transcendence or Immanence? Lévinas, Bergson, and Chinese Thought. Journal of Chinese Philosophy 35 (s1):89-104.score: 9.0
  40. Alexander Douglas (2012). Peeling Potatoes or Grinding Lenses: Spinoza and Young Wittgenstein Converse on Immanence and Its Logic By Aristides Balta University of Pittsburgh Press, 2012, Pp. 312, $65. [REVIEW] Philosophy 87 (03):461-466.score: 9.0
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  41. Carlos Diógenes Côrtes Tourinho (2013). Versões da "transcendência na imanência" na fenomenologia de Edmund Husserl. Philósophos - Revista de Filosofia 17 (2):107-130.score: 9.0
    The present paper approaches the idea of a "transcendence in immanence" in the phenomenology of Husserl. Shows us that the exercise of phenomenological method in relation to the position of existence of facts imposes a variation of the "transcendent" in Husserl. Initially conceived as a source of doubt and uncertainty, the transcendent is revealed in a second moment in the immanence of transcendental subjectivity: the thing in its originary giving. The paper focuses thus in the polarity between the (...)
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  42. Robin Durie (2002). Immanence and Difference: Toward a Relational Ontology. Southern Journal of Philosophy 40 (2):161-189.score: 9.0
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  43. Levi R. Bryant (2011). A Logic of Multiplicities: Deleuze, Immanence, and Onticology. Analecta Hermeneutica 3:1-20.score: 9.0
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  44. Wilhelm Worringer (1953). Transcendence and Immanence in Art. Journal of Aesthetics and Art Criticism 12 (2):205-212.score: 9.0
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  45. Michael R. Kelly (2011). The Uses and Abuses of Husserl's Doctrine of Immanence: The Specter of Spinozism in Phenomenology's Theological Turn. Heythrop Journal.score: 9.0
  46. Ron Wilburn (1998). Skepticism, Objectivity and the Aspirations of Immanence. Dialectica 52 (4):291–318.score: 9.0
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  47. Suzanne Cunningham & Lenore Langsdorf (1979). Language, the Reductions, and "Immanence". Research in Phenomenology 9 (1):247-259.score: 9.0
  48. Russell Ford (2004). Immanence and Method Bergson's Early Reading of Spinoza. Southern Journal of Philosophy 42 (2):171-192.score: 9.0
  49. Jun Tani (2004). The Dynamical Systems Accounts for Phenomenology of Immanent Time: An Interpretation by Revisiting a Robotics Synthetic Study. Journal of Consciousness Studies 11 (9):5-24.score: 9.0
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  50. Yirmiyahu Yovel (1989/1992). Spinoza and Other Heretics. Princeton University Press.score: 9.0
    This ambitious study presents Baruch Spinoza (1632-1677) as the most outstanding and influential thinker of modernity--and examines the question of whether he was the "first secular Jew." A number-one bestseller in Israel, Spinoza and Other Heretics is made up of two volumes--The Marrano of Reason and The Adventures of Immanence offered as a set and also separately. Yirmiyahu Yovel, Professor of Philosophy at the Hebrew University of Jerusalem, shows how Spinoza grounded a philosophical revolution in a radically new principle--the (...)
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