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Immediacy also possesses characteristics of both of the homophonic heterographs 'immanent' and 'imminent', and what entails to both within ontology. Immediacy also relates to the philosophy of phenomenology , as they are schools of thought which both concern subjective perceptions of objects and time.
Including the individual in "the public" (or "the crowd" or "the herd") or subsuming a human being as simply a member of a species is a reduction of the true meaning of life for individuals. What philosophy or politics try to do is to categorize and pigeonhole individuals by group characteristics, each with their own individual differences.
Immediacy, a concept in vested interest (communication theory) Immediacy, a condition in the Buddhist Twelve Nidānas; Immediacy (philosophy), a philosophical concept; Immediacy, one of the 10 principles of the Burning Man event; Imperial immediacy, in the Holy Roman Empire, the status of persons not subject to local lords but only to the emperor
Considerations of the ways the self is involved in processes of mediation and remediation enable an examination of the effect of the desire for immediacy within media. Bolter and Grusin assert that "instead of trying to be in the presence of the objects of representation, the subject now defines immediacy as being in the presence of media". [28]
Geertz saw religion as one of the cultural systems of a society. He defined religion as: (1) a system of symbols (2) which acts to establish powerful, pervasive and long-lasting moods and motivations in men (3) by formulating conceptions of a general order of existence and (4) clothing these conceptions with such an aura of factuality that
Lived religion is the ethnographic and holistic framework in the sociology of religion and religious studies more broadly for understanding the religion as it is practiced by ordinary people in the contexts of everyday life, including domestic, work, commercial, community, and institutional religious settings.
Wilson was a founding member of the University Association for the Sociology of Religion. [3] From 1971 to 1975, he was President of the CISR (now known as the International Society for the Sociology of Religion or SISR). [3] At the 1991 conference he became the first scholar to receive an honorary presidency from the Society. [3]
Thus, Habermas can compare and contrast the rationality of various forms of society with an eye to the deeper and more universal processes at work, which enables him to justify the critique of certain forms (e.g., that Nazism is irrational and bad) and lend support to the championing of others (e.g., democracy is rational and good). The ...