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Transcendentalism is a philosophical, spiritual, and literary movement that developed in the late 1820s and 1830s in the New England region of the United States. [1] [2] [3] A core belief is in the inherent goodness of people and nature, [1] and while society and its institutions have corrupted the purity of the individual, people are at their best when truly "self-reliant" and independent.
There are many versions of the transcendental argument for the existence of God (both progressive and regressive), but they generally proceed as follows: [5] If there is a transcendental unity of apperception, God exists. There is a transcendental unity of apperception. Therefore, God exists.
In religion, transcendence is the aspect of existence that is completely independent of the material universe, beyond all known physical laws.This is related to the nature and power of deities as well as other spiritual or supernatural beings and forces.
Ralph Waldo Emerson (May 25, 1803 – April 27, 1882), [2] who went by his middle name Waldo, [3] was an American essayist, lecturer, philosopher, minister, abolitionist, and poet who led the Transcendentalist movement of the mid-19th century.
In religion, transcendence refers to the aspect of God's nature and power which is wholly independent of the material universe, beyond all physical laws.This is contrasted with immanence, where a god is said to be fully present in the physical world and thus accessible to creatures in various ways.
Thus, the "transparent eyeball" is not free from constraints, but is a tool that the individual needs to become one with nature. However, it is not to be understood that "Emerson did not believe in a fundamental god-driven unity underlying the worldly flux, but rather that art's role was to provide an insight into that unity." [citation needed]
[27] [28] Von Douglas Burham notes, in light of Nietzsche, that "God exists entirely immanently to nature or the cosmos" [29] and that Nietzsche opposed popular forms of atheism as mired by morality: "That is, a "religion of pity" captures the way in which an atheist, for example, surreptitiously retains a direct connection to Christianity ...
Many well-known American journals, including the North American Review and the Christian Examiner, refused to accept submissions from the Transcendental Club for publication. [9] One early review of Emerson's poetry, for example, warned readers that his poems "are not sacred chants; they are hymns to the devil.