The question then arises as to whether causation requires immanent or transcendent relata.
The object seen is said to “inexist” within the act of seeing or to have “immanent objectivity.”
There are two main responses to the pushing argument, the first of which is to find substitute immanent entities.
In other words, does this mean that he interprets Aristotle’s immanent forms as particular rather than universal?
The most common theories of properties for bundle theorists to hold are trope theory (see entry on tropes) and immanent universals.
However, it is through the action of immanent life itself that “the life of the ego is changed into Life of the absolute” (IAT 165).
Nishida insists that this idea of God can be understood no more in terms of an immanent pantheism than in terms of a transcendent theism.
That God typically is not attributed a gender but in some cases is male or female; often God is given an immanent and visible aspect as well.
Kant is then also able to abandon the concept of truth as correspondence between representations and objects in favor of a strictly immanent conception.
An almost reverential affection, animated by the belief that the divine mind was immanent in nature, engendered at times a Christian or theistic naturalism.
As we have noted, immanent realists say that universals are spatiotemporal entities that are in some sense ‘wholly present’ in the things that instantiate them.
Since the content of each, successive, level of reflection is supplied by the form of its object, the criticism unfolds the germ of immanent criticizability contained in each particular artwork's form.
…identified with the doctrine of transcendence—that there is a separate realm or being above and beyond the world—as opposed to monism, which holds that the ultimate principle is inside the world (immanent).
It is important to note, however, that nominalists agree with platonists on an important point that immanent realists and conceptualists reject; in particular, nominalists (in agreement with platonists) endorse the following thesis:
Gödel's rationalism has its roots in the Leibnizian thought that the world, not that which we immanently experience but that which itself gives rise to immanent experience, is perfect and beautiful, and therefore rational and ordered.
Augustine’s concept of the primordial causes (primordiales causae ) along with Maximus’ concept of logoi allow Eriugena to forge a realistic ontology based on intelligible species of visible things which are immanent in created beings (see Erismann, 2011).
Entities that have been taken to be multilocated include: immanent universals, enduring material objects, enduring tropes, four-dimensional perduring objects, backward time travelers, fission products, transworld individuals, works of music, and an omnipresent God.
On the basis of the distinction between content and object, Twardowski is in turn able to clarify Brentano's notion of ‘object immanent (immanentes Objekt) in a presentation’ by identifying it with the notion of content, and to clarify Brentano's notion of ‘object of a presentation’ by identifying it with the notion of object.
In other words, the status of auto-affection as immanent self-appearing—i.e., Henry’s definition of transcendental subjectivity or ipseity (from ipse, self)—cannot be engendered by something of an entirely different nature (the exteriority or “externality” of the world), but must be engendered “within” auto-affection itself, i.e., within and through life.
If, by chance—I added—appears in this my world something that must also be called “human life” in another sense, neither radical nor primary nor patent, but secondary, derivative and more or less latent and hypothetical… What is decisive in this step and in this appearance is that when my life and everything in it, on being patent to me, on being mine, have immanent character—hence the truism that my life is immanent to itself, that it is all within itself—the indirect presentation, or compresence, of the alien human life startles and confronts me with something transcendent to my own life….
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If by chance—I added—appears in this my world something that must also be called human life in another sense neither radical nor primary nor patent but secondary derivative and more or less latent and hypothetical… What is decisive in this step and in this appearance is that when my life and everything in it on being patent to me on being mine have immanent character—hence the truism that my life is immanent to itself that it is all within itself—the indirect presentation or compresence of the alien human life startles and confronts me with something transcendent to my own life…