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This declaration combines different divine names, and themes of immanence [citation needed] and transcendence. Perhaps the most personal example of a Jewish prayer that combines both themes is the invocation repeatedly voiced during the time in the Jewish calendar devoted to Teshuva (Return, often inaccurately translated as Repentance), Avinu ...
Transcendence can be attributed to the divine not only in its being, but also in its knowledge. Thus, God may transcend both the universe and knowledge (is beyond the grasp of the human mind). Although transcendence is defined as the opposite of immanence, the two are not necessarily mutually exclusive.
Plane of immanence (French: plan d'immanence) is a founding concept in the metaphysics or ontology of French philosopher Gilles Deleuze. Immanence, meaning residing or becoming within, generally offers a relative opposition to transcendence, that which extends beyond or outside. Deleuze "refuses to see deviations, redundancies, destructions ...
Men succeed in the world by transcendence, but immanence is the lot of women. [14] Beauvoir writes that men oppress women when they seek to perpetuate the family and keep patrimony intact. She compares women's situation in ancient Greece with Rome.
Beauvoir asserted that women are as capable of choice as men, and thus can choose to elevate themselves, moving beyond the "immanence" to which they were previously resigned and reaching "transcendence", a position in which one takes responsibility for oneself and the world, where one chooses one's freedom.
She identifies feminine transcendence as ambiguous transcendence, explaining that "all transcendence is ambiguous because the body as natural and material is immanence." Young refers to her previous observations that women only use parts of their body to perform a task, and thus concludes that while these parts move, the rest of the female body ...
She discusses how girls are socialized and conditioned to restrict their body movement and think of their bodies as fragile, which then has repercussions for their confidence in accomplishing tasks and goals later in life. The essay also serves as a critique and extension of Simone de Beauvoir's ideas of 'immanence' and 'transcendence'.
Being-in-itself refers to objects in the external world — a mode of existence that simply is. It is not conscious so it is neither active nor passive and harbors no potentiality for transcendence. This mode of being is relevant to inanimate objects, but not to humans, who Sartre says must always make a choice. [1]