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

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  1. Donald L. Turner & Ford Turrell (2007). The Non-Existent God: Transcendence, Humanity, and Ethics in the Philosophy of Emmanuel Levinas. Philosophia 35 (3-4):375 - 382.score: 24.0
    This paper considers three essential gestures in Levinas’s theology, highlighting in each case how Levinas’s thinking allows him to either incorporate or sidestep some of the fiercest modern criticisms of traditional theism. First, we present Levinas’s vision of divine transcendence, outlining his ontological atheism and explaining how this obviates proving the existence of God and avoids the tangles of traditional theodicy. Second, we describe Levinas’s idea of the trace, showing how a nonexistent God still leaves its mark in the (...)
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  2. Kris Sealey (2011). The Primacy of Disruption in Levinas Account of Transcendence. Research in Phenomenology 40 (3):363-377.score: 24.0
    I present `disruption' as what is most fundamental to Levinas' account of transcendence. I argue that one should read his treatment of the Other as a modulation of transcendence, and prioritize the structures of positionality and solitude as the conditions that make transcendence possible. Hence, Being is transcended insofar as these structures have `always already' articulated the rupturing of the subject, which, for Levinas, constitutes her transcending. Included in my argument is a critique of reading Levinas' project (...)
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  3. Wing-Chung Ho (2008). The Transcendence and Non-Discursivity of the Lifeworld. Human Studies 31 (3):323 - 342.score: 24.0
    This paper points to two little-discussed interrelated features—among sociologists—about the nature of the lifeworld (Lebenswelt): that the experience of transcendence is an essential component of human actions, and that lived experience (Erlebnis) is founded on the non-discursivity of the lifeworld, i.e., the pre-predicative background expectancies from which the discursive arises. I examine the intellectual route of Alfred Schutz who developed his mundane lifeworld theory from appropriating Edmund Husserl’s notions of appresentation and apperception. Harold Garfinkel later extended Schutz’s concept of (...)
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  4. Louis E. Wolcher (2005). Beyond Transcendence in Law and Philosophy. Cavendish Pub..score: 24.0
    What is the law of the law? What produces our craven subservience to linguistic norms, and our shocking indifference to the phenomenon of universal suffering? In a path-breaking new work of philosophy, Louis Wolcher seeks to answer these questions from the standpoint of Zen Buddhism. Bringing an Eastern sensibility into contact with three of the most important themes in Western philosophy, Beyond Transcendence in Law and Philosophy meticulously investigates three of the twentieth century's most important philosophers: Martin Heidegger - (...)
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  5. Regina M. Schwartz (ed.) (2004). Transcendence: Philosophy, Literature, and Theology Approach the Beyond. Routledge.score: 24.0
    In Transcendence , thinkers from John Milbank, Graham Ward, and Kevin Hart, to Thomas Carlson, Slavoj Zizek, and Jean-Luc Marion have come together to create the definitive analysis of this key concept in modern theological and philosophical thought.
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  6. Jacob Holsinger Sherman (2009). NO WEREWOLVES IN THEOLOGY?: TRANSCENDENCE, IMMANENCE, AND BECOMING-DIVINE IN GILLES DELEUZE. Modern Theology 25 (1):1-20.score: 24.0
    This essay adds a theological voice to the current debate over the legacy of Gilles Deleuze. It discusses Peter Hallward's charge that Deleuze is best read as a mystical, theophanic philosopher who values creativity to the detriment of real creatures. It argues that while Hallward is right to discern a flight from bodies, relations, and politics in Deleuze, this is due not to Deleuze's contemplative mysticism, but rather to his strident rejection of any transcendence. The essay then draws upon (...)
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  7. William Verrone (2011). Transgression and Transcendence in the Films of Werner Herzog. Film-Philosophy 15 (1):179-203.score: 24.0
    Werner Herzog’s films often have characters that are on spiritual journeys that take transgressive turns. These quests are also existential in nature, for what the characters often seek is transcendence. Because transgression is a sociological, philosophical, and theological entity, Herzog’s films are demanding because his outsider characters are often not easy to admire. Still, because they take on very personal self-examinations in their search for transcendence, we can respect their tragic, horrific, or painful excursions. Herzog’s protagonists are almost (...)
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  8. Jean-Benoît Bost (2013). Algebraization, Transcendence, and $D$-Group Schemes. Notre Dame Journal of Formal Logic 54 (3-4):377-434.score: 24.0
    We present a conjecture in Diophantine geometry concerning the construction of line bundles over smooth projective varieties over ${\overline {\mathbb {Q}}}$. This conjecture, closely related to the Grothendieck period conjecture for cycles of codimension $1$, is also motivated by classical algebraization results in analytic and formal geometry and in transcendence theory. Its formulation involves the consideration of $D$-group schemes attached to abelian schemes over algebraic curves over ${\overline {\mathbb {Q}}}$. We also derive the Grothendieck period conjecture for cycles of (...)
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  9. Thomas J. Coleman Iii & Silver (2014). Focusing on Horizontal Transcendence: Much More Than a “Non-Belief”. Essays in the Philosophy of Humanism 21 (2):1-18.score: 24.0
    Much of the reigning research on non-religion and non-belief focuses on demographics and personality characteristics. While this is a necessary foundation on which future research may be built upon, such data does not necessarily produce theory. In many ways the dominant cultural milieu of religions along with the benign intent of some researchers force a person who holds no belief in a God to assume an oppositional identity in relation to religion. This oppositional identity tautologically sets researchers up to continually (...)
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  10. Theodorus de Boer (1997). The Rationality of Transcendence: Studies in the Philosophy of Emmanuel Levinas. J.C. Gieben.score: 24.0
    Machine generated contents note: 1. An Ethical Transcendental Philosophy 1 -- 2. Beyond Being. Ontology and Eschatology in the Philosophy of Emmanuel Levinas 33 -- 3. The Rationality of the Philosophy of Levinas 56 -- 4. Levinas on Substitution 83 -- 5. Judaism and Hellenism in the Philosophy of Levinas and Heidegger 101 -- 6. Ontological Difference (Heidegger) and Ontological Separation (Levinas) 115 -- 7. Enmity, Friendship, Corporeality 133 -- 8. The Rationality of Transcendence 147 -- 9. Levinas on (...)
     
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  11. Vincent W. Lloyd (2009). Law and Transcendence: On the Unfinished Project of Gillian Rose. Palgrave Macmillan.score: 24.0
    Introduction -- Gillian Rose, philosopher of law -- On dualism -- On traditionalism -- On quietism -- Metaphysics of law -- Phenomenology of law -- After transcendence.
     
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  12. D. Z. Phillips & Timothy Tessin (eds.) (1997). Religion Without Transcendence? St. Martin's Press.score: 24.0
    What can transcendence mean for us? We live in a world in which there are many conceptions of transcendence. Some philosophers say that they all point, in their way, to a transcendent realm, without which death and life's sorrows have the last word, while their opponents argue that since this realm is an illusion, we must use our own resources to meet life's trials. Others argue that moral and religious concepts of transcendence are obscured by philosophical notions (...)
     
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  13. Matti Eklund (2012). Multitude, Tolerance and Language-Transcendence. Synthese 187 (3):833-847.score: 22.0
    Rudolf Carnap's 1930s philosophy of logic, including his adherence to the principle of tolerance, is discussed. What theses did Carnap commit himself to, exactly? I argue that while Carnap did commit himself to a certain multitude thesis—there are different logics of different languages, and the choice between these languages is merely a matter of expediency—there is no evidence that he rejected a language-transcendent notion of fact, contrary to what Warren Goldfarb and Thomas Ricketts have prominently argued. (In fact, it is (...)
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  14. James Hardie-Bick (2012). Transcendence, Symbolic Immortality and Evil. Human Studies 35 (3):415-428.score: 22.0
    Ernest Becker’s work addresses the implications that arise from being aware of our own mortality. Like Sartre, Becker recognises that human beings have the potential to transcend and look beyond their immediate situation, but his work also confronts the darker aspects of human existence that arise from our self-awareness. The aim of the paper is to provide an overview of Becker’s work and to show the potential of Becker’s theory of evil to inform a number of contemporary debates in the (...)
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  15. Steve Hall (2012). The Solicitation of the Trap: On Transcendence and Transcendental Materialism in Advanced Consumer-Capitalism. [REVIEW] Human Studies 35 (3):365-381.score: 22.0
    This article argues that a transcendental materialist conception of subjectivity can move us beyond the orthodox idealist theories that dominate progressive thought in advanced consumer-capitalism. This position can shed new light on current forms of subjectivity that seem to prefer life in consumer culture's surrogate social world rather than active participation in cultural and political resistance and transformation, which requires far more than simply 'transcending the norm'. The rebirth of creative political subjectivity is impossible unless the subject is prepared to (...)
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  16. Mitchell Aboulafia (2010). Transcendence: On Self-Determination and Cosmopolitanism. Stanford University Press.score: 21.0
    Don't fence me in : Rorty and Sartre -- On freedom and action : Dewey and Sartre -- A (neo) American in Paris : Bourdieu and Mead -- Mead on cosmopolitanism, sympathy, and war -- W.E.B. Du Bois : double-consciousness, Jamesian sympathy, and the cosmopolitan -- Self-concept in the new sociology of ideas : reflections on Neil Gross's Richard Rorty : the making of an American philosopher -- Eros and self-determination -- What if Hegel's master and slave were women?
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  17. Phyllis Carey (ed.) (1997). Wagering on Transcendence: The Search for Meaning in Literature. Sheed & Ward.score: 21.0
    Through essays, Mount Mary College professors from various disciplines analyze several pieces of literature from a variety of genres and authors to show how ...
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  18. Charles Taliaferro (2007). Transcendence and Feminism: Response to Anderson's “Feminist Challenges to Conceptions of God”. Philosophia 35 (3-4):371-373.score: 21.0
    An argument that Pamela Sue Anderson’s critique of Irigaray commits her to a version of the Ideal Observer Theory, a theory Anderson rejects. This paper was delivered in the APA Pacific 2007 Mini-Conference on Models of God.
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  19. Stella Sandford (2000). The Metaphysics of Love: Gender and Transcendence in Levinas. Athlone Press.score: 21.0
    In The Metaphysics of Love, however, Stella Sandford argues that an over-emphasis on ethics in the reception of Levinas's thought has concealed the basis and ...
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  20. Michael P. Hodges (1990). Transcendence and Wittgenstein's Tractatus. Temple University Press.score: 21.0
    1 INTRODUCTION The Historical and Cultural Background Ludwig Wittgenstein has been and continues to be one of the most enigmatic figures in ...
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  21. Nore Gjolaj & Douglas A. MacDonald (2011). Confirmatory Factor Analysis of a Revised Death Transcendence Scale. Archive for the Psychology of Religion 33 (1):79-91.score: 21.0
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  22. Donna J. Perry (2004). Self-Transcendence: Lonergan's Key to Integration of Nursing Theory, Research, and Practice. Nursing Philosophy 5 (1):67-74.score: 21.0
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  23. Martin Holmberg (1994). Narrative, Transcendence & Meaning: An Essay on the Question About the Meaning of Life. Distributor, Almqvist & Wiksell International.score: 21.0
  24. Richard Rorty (1993). Holism, Intrinsicality, and the Ambition of Transcendence. In B. Dahlbom (ed.), Dennett and His Critics. Blackwell. 20--33.score: 21.0
  25. Earl D. C. [from old catalog] Brewer (1972). Transcendence & Mystery in Modern Life. Big Sur Recordings.score: 21.0
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  26. Edward Farley (1960). The Transcendence of God. Philadelphia, Westminster Press.score: 21.0
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  27. Roger Hazelton (1975). Ascending Flame, Descending Dove: An Essay on Creative Transcendence. Westminster Press.score: 21.0
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  28. William A. Johnson (1974). The Search for Transcendence. New York,Harper & Row.score: 21.0
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  29. Joakim Sigvardson (2002). Immanence and Transcendence in Thomas Pynchon's Mason & Dixon: A Phenomenological Study. Almquist & Wiksell International.score: 21.0
     
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  30. [deleted]Yi-Yuan Tang & Rongxiang Tang (2013). Ventral-Subgenual Anterior Cingulate Cortex and Self-Transcendence. Frontiers in Psychology 4.score: 21.0
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  31. Iker Garcia (2010). Untrue to One's Own Self: Sartre's The Transcendence of the Ego. Sartre Studies International 15 (2):17-34.score: 18.0
    In this paper, I elicit a number of ways in which, according to the Sartre of The Transcendence of the Ego, we can miss the truth about our own self or, more simply, about ourselves. In order to do that, I consider what I call “statements about one's own self,” that is, statements of the form “I ...” where the predicate of the statement is meant to express things that are true of what is evidently given in reflection. I (...)
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  32. Robert Bernasconi (2005). No Exit: Levinas' Aporetic Account of Transcendence. Research in Phenomenology 35 (1):101-117.score: 18.0
    In this paper I present Levinas' account of excendence in On Escape and Existence and Existents and show its continuity with his subsequent discussions of transcendence in Time and the Other, Totality and Infinity, and Otherwise than Being. I argue that Levinas' critique of the traditional idea of identity plays a decisive role in establishing the continuity between these various accounts as it provides the key to unlocking his account of transcendence as a formal structure. However, the meaning (...)
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  33. 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: 18.0
    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 (...)
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  34. Bettina Bergo (2005). Ontology, Transcendence, and Immanence in Emmanuel Levinas' Philosophy. Research in Phenomenology 35 (1):141-180.score: 18.0
    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 (...)
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  35. 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: 18.0
    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 Deleuze's (...)
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  36. John Kaag (2009). Getting Under My Skin: William James on the Emotions, Sociality, and Transcendence. Zygon 44 (2):433-450.score: 18.0
    "You are really getting under my skin!" This exclamation suggests a series of psychological, philosophical, and metaphysical questions: What is the nature and development of human emotion? How does emotion arise in social interaction? To what extent can interactive situations shape our embodied selves and intensify particular affective states? With these questions in mind, William James begins to investigate the character of emotions and to develop a model of what he terms the social self. James's studies of mimicry and his (...)
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  37. Annalisa Coliva, Which “Key to All Mythologies”* About the Self?—A Note on Where the Illusions of Transcendence Come From and How to Resist Them.score: 18.0
    It is a striking feature of philosophical reflection on the self that it often ends up being revisionary of our commonsensical intuition that it is identical to a living human being with, intrinsically, physical and psychological properties. As is well known, Descartes identified the self with a mental entity, Hume denied the existence of such an entity and Kant reduced it to a transcendental ego—to a mere condition of possibility for experience and thought. In the Tractatus, Wittgenstein followed (...)—or, at any rate, the Kant made available to him through reading Schopenhauer—then, later, denied the existence of such an entity and proposed the no-reference view about at least some uses of “I”. Finally, Anscombe radicalized Wittgenstein’s views and claimed that no use of “I” is ever referential. It must be acknowledged that, despite the oddity of these views, philosophers have always arrived at their respective positions on the nature of the self through rational reflection: being impressed with some feature allegedly special to the use of “I” (either in speech or in thought) they have felt compelled to account for it by postulating a realm of super-entities (or non-entities) which could explain such seeming peculiarities. Confronted with this tradition of revisionary accounts of the self, at least some contemporary theorists are now approaching the issue with a diagnostic eye, trying to identify the features that have led philosophers to embrace such positions, with the aim of offering a better understanding of them that could “give philosophy peace”. That is to say, that could make them compatible with the commonsensical view that selves are identical to living human beings and that “I”, either in speech or in thought, is a genuinely referential expression. So, for instance, Christopher Peacocke opens his influential and thought provoking “Self-knowledge and illusions of transcendence”1 with the following remarks.. (shrink)
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  38. John Nolt (2010). Hope, Self-Transcendence and Environmental Ethics. Inquiry 53 (2):162 – 182.score: 18.0
    Environmental ethicists often hold that organisms, species, ecosystems, and the like have goods of their own. But, even given that such goods exist, whether we ought to value them is controversial. Hence an environmental philosophy needs, in addition to an account of what sorts of values there are, an explanation what, how and why we morally ought to value—that is, an account of moral valuing. This paper presents one such an account. Specifically, I aim to show that unless there are (...)
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  39. John R. Wright (2005). Transcendence Without Reality. Philosophy 80 (3):361-384.score: 18.0
    Thomas Nagel has held that transcendence requires attaining a point of view stripped of features unique to our perspective. The aim of transcendence on this view is to get at reality as it is, independent of our contributions to it. I show this notion of transcendence to be incoherent, yet defend a contrasting notion of transcendence. As conceived here, transcendence does not require striving for an external, objective viewpoint on nature or looking at matters from (...)
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  40. Jean-Francois Lavigne (2009). The Paradox and Limits of Michel Henry's Concept of Transcendence. International Journal of Philosophical Studies 17 (3):377 - 388.score: 18.0
    Henry?s concept of transcendence is highly paradoxical. Most often it seems as though he had simply borrowed Husserl?s classical description of intentionality, as the act of aiming?at?something as an independent object, at something given or posited by consciousness outside itself, in the status of a worldly outwardness. This determination of transcendence belongs to Henry?s usual critique of what he calls the ?ontological monism? of classical metaphysics and ?historical phenomenology?. Nevertheless, when Henry endeavours to define the ontological difference between (...)
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  41. Daniel W. Smith (2007). Deleuze and Derrida, Immanence and Transcendence. The Proceedings of the Twenty-First World Congress of Philosophy 11:123-130.score: 18.0
    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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  42. 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: 18.0
    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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  43. Iain Thomson (2011). Transcendence and the Problem of Otherworldly Nihilism: Taylor, Heidegger, Nietzsche. Inquiry 54 (2):140-159.score: 18.0
    This paper examines Charles Taylor's case against complete secularization in A Secular Age in the light of Nietzsche's and Heidegger's critiques of the potential for nihilism inherent in different kinds of philosophical appeals to ?transcendence?. The Heideggerian critique of metaphysics as ontotheology suggests that the theoretical pluralism Taylor rightly embraces is more consistently thought of as following from a robust ontological pluralism, and that Taylor's own commitment to ontological monism seems to follow from his own desire to leave room (...)
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  44. Carl Sachs (2011). The Acknowledgement of Transcendence: Anti-Theodicy in Adorno and Levinas. Philosophy and Social Criticism 37 (3):273-294.score: 18.0
    It is generally recognized that Adorno and Levinas should both be read as urging a rethinking of ethics in light of Auschwitz. This demand should be understood in terms of the acknowledgement of transcendence. A phenomenological account of the event of Auschwitz developed by Todes motivates my use of Cavell’s distinction between acknowledgement and knowledge. Both Levinas and Adorno argue that an ethically adequate acknowledgement of transcendence requires that the traditional concept of transcendence as represented in theodicy (...)
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  45. Stephen Priest (2000). The Subject in Question: Sartre's Critique of Husserl in the Transcendence of the Ego. Routledge.score: 18.0
    The Subject in Question provides a fascinating insight into a debate between two of the twentieth century's most famous philosophers over the key notions of conscious experience and the self. Edmund Husserl, the father of phenomenology, argued that the unity of one's own consciousness depends on the "transcendental ego," an irreducible, essential self not available to ordinary consciousness. But in The Transcendence of the Ego , Jean-Paul Sartre launched a sustained attack on Husserl's doctrine and argued that the self (...)
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  46. Nadine Changfoot (2009). Transcendence in Simone de Beauvoir's the Second Sex: Revisiting Masculinist Ontology. Philosophy and Social Criticism 35 (4):391-410.score: 18.0
    A large number of feminist philosophers and social critics accept that Simone de Beauvoir's conception of transcendence in The Second Sex relies on masculinist ontology. In contrast with feminist interpretations that see Beauvoir claiming the success of masculinist ontology, this article argues that transcendence as masculinist ontology does not succeed in The Second Sex because it requires a relation of domination, something contrary to its own definition of freedom-producing relations. The Second Sex obliquely reveals this failure, but Beauvoir (...)
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  47. Tao Jiang (2005). Accessibility of the Subliminal Mind: Transcendence Vs. Immanence. [REVIEW] Continental Philosophy Review 38 (3-4):143-164.score: 18.0
    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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  48. Liu Zhe (2007). Sartre on Kant in the Transcendence of the Ego. Idealistic Studies 37 (1):67-76.score: 18.0
    Sartre’s relation to Kant in his essay The Transcendence of The Ego (TE) remains unexplained. In the last two decades, attention has increasingly beenfocused on TE for two main reasons. On the one hand, this essay provides an early formulation of a fundamental insight leading to Sartre’s masterpiece, Being and Nothingness. On the other hand, Sartre’s critical reflections on consciousness and self-consciousness remains relevant for our contemporary philosophical thinking. In TE, Sartre’s main goal is apparently to criticize Kant’s transcendental (...)
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  49. William Desmond (2005). Hegel's God, Transcendence, and the Counterfeit Double. The Owl of Minerva 36 (2):91-110.score: 18.0
    This article explains some of the major intentions the author had in writing the book Hegel’s God: A Counterfeit Double? It especially focuses on the question of transcendence, both with respect to the question of God as such, as well as Hegel’s option for a version of holistic immanence. It spells out some of the details of the book itself, and explains the guiding thread of the counterfeit double. The texts of Hegel may be saturated with the word “God,” (...)
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