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The Relocation of Transcendence

Using Schutz to Conceptualize the Nature Experiences of Secular People

David Thurfjell, Cecilie Rubow, Atko Remmel, and Henrik Ohlsson

philosopher Alfred Schutz (1899–1959) presented a phenomenologically grounded conceptualization of transcendence as a multileveled mode of human experience. Thomas Luckmann, a student of Schutz, who compiled Schutz's notes into a book (Schutz and Luckmann 1983

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Power and transcendence

A comment on upland pioneers

Guido Sprenger

Upland pioneering involves variations of two themes: drawing in power from the outside and the transcendence of local bounded social entities. Both integrate the distinction between inside and outside at the base of sociality in upland Southeast Asia. Pioneering is a valorised activity that continuously takes on new forms and thereby exemplifies the dynamics of inside and outside. Data from the Rmeet in Laos show that these movements have a gendered dimension.

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From Religious Transcendence to Political Utopia

The Legacy of Richard Turner for Post-Apartheid Political Thought

Laurence Piper

In recent times South African politics has come to exhibit features typical of many post-colonial contexts, not least the rise of acrimonious and confrontational politics based around personalities and forms of populism. In such contexts rational dialogue and democratic deliberation become increasingly difficult to get going and to sustain. Drawing on Richard Turner's The Eye of the Needle, first published some forty years ago, the paper examines the role religion, and religious organisations, could play in returning such acrimonious public debate to more democratic and visionary grounds. The key point is that religion offers a form of transcendence from the divisive and bitter particularities that animate contemporary political conflicts. It does this through the spiritual affirmation of our shared human worth due to the love of God(s). From this recognition, achieved through spiritual appeals, the conditions for more rational and democratic debate can be retrieved. In addition, religious transcendence redeems the value of utopian thinking, and thus could help re-orientate public debate from a politics of blame for past wrongs to a politics of imagining of future rights.

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Cyclic Existence, Iteration, and Digital Transcendence

Lu Yang's Live Motion Capture Performances

Ashley Lee Wong

content of the works and the artistic practice of Lu Yang connects to Buddhist's beliefs in the wheel of life (the bhāvacakra ) as an eternal cycle of existence, represented by a mandala. Transcendence is viewed as one's ability not only to pass into the

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Untrue to One's Own Self: Sartre's The Transcendence of the Ego

Iker Garcia

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 argue that, although statements about one's own self can, according to Sartre, be true on final philosophical analysis, there are at least three senses in which statements about one's own self can or do miss the truth, even when they are (by hypothesis) true. How they miss the truth depends on the different level of philosophical analysis at which we take Sartre to be working.

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Sartre and the Death of God

John H. Gillespie

, and in Bataille. Turning to intellectual history, Sartre traces the Death of God back many years before Nietzsche’s writings. He outlines how, faced with the Death of God, people seek replacements for Him, other transcendences that will give coherence

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Cosmopolitanism as the existential condition of humanity

Lisette Josephides

Cosmopolitanism as the existential condition of humanity refers to the view that human beings are both transcendent and social. This is argued through another pair of concepts, commonality and difference. If humans are moral, it is because they recognise each other as sharing a basic ontology. But this morality is expressed in the sort of regard that separates ‘me’ from ‘you’. Two aspects of difference are elaborated: foreignness feared as alien but also found in oneself, and alterity as irreducibly other. How can these differences keep us both individual and social?

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For Belief

Embodiment and Immanence in Catholicism and Mormonism

Jon P. Mitchell and Hildi J. Mitchell

This article argues for belief, suggesting that the reason why anthropologists might have moved against belief is their persistent attachment to a linguistic model of religion that sees the job of the anthropologist of religion as being one of translation. In such a model, the absence of the word 'belief' signals the absence of the process. We argue for the enduring utility of belief, not as a linguistic category, but as a description of experiential processes at the heart of religion. Using examples from popular Catholicism and Mormonism, we contend that such processes are rooted in the body. Through bodily practice and performance, religion is generated as an immanent force in the world—people come to believe.

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Contradictory Concepts

An Essay on the Semantic Structure of Religious Discourses

Lucian Hölscher

The widespread opinion among conceptual historians is that political concepts are always contested in their actual usage. Religious concepts in modernity are also not only contested; they are constructed on an ontological contradiction. They imply that the object to which they refer exists, and at the same time that it does not. I demonstrate this idea using four religious concepts: religion, God, the beyond, and spirit. I conclude with discussion on the reality status of religious concepts in modern historiography and religious studies.

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From Despair to Wonder: Scenes of Transcendence in Indian Cinema

Lalita Pandit

This article examines how three classic Hindi films—Pyasaa, The Guide, and Jagate Raho—draw on Indic paradigms of devotional love and śānta rasa and how they use “wonder” as a resolution to distressing emotions experienced by the characters and elicited in the viewer. To this effect, the article emphasizes how socio-cultural models of appraisal elicit various kinds of emotion, and, from this culturally situated but broadly universalist perspective, it traces the journey of the protagonists from fear, dejection, and despair toward amazement and peace. Among contemporary cognitive theories of emotion, the article uses perspectives drawn from the appraisal theory.