Titlebook: Religion without Transcendence?; D. Z. Phillips (Rush Rhees Research Professor, Dan Book 1997 The Claremont Graduate School 1997 death.god

配置

Book 1997, in their way, to a transcendent realm, without which death and life‘s sorrows have the last word, while their opponents argue that since this realm is an illusion, we must use our own resources to meet life‘s trials. Others argue that moral and religious concepts of transcendence are obscured by p

倒轉(zhuǎn)

Salivary-Gland

Introduction: Appropriating ‘Transcendence’urse for this concept. Words may slide, slip and lose their hold, so that a time may come when it is better to let them go lest further damage is caused. There is an irony in a situation in which intellectuals think of themselves as the guardians of sense. What if the perilous state of the concept o

SKIFF

The Ambition of Transcendencency, our finitude, and our containment in the world with an ambition of transcendence, however limited may be our success in attaining it. The right attitude in philosophy is to accept aims that we can achieve only fractionally and imperfectly, and cannot be sure of achieving even to that extent.’ W

鳥(niǎo)籠

Transcending Truth — A Replys it desirable and worth cultivating, has nothing to do with the ontological truth of knowledge (its correspondence with a being-in-itself), depending instead on the difference knowledge makes to our performative reliability. The same practical quality, and not ontological, transcendent truth, makes

accrete

Transcendence and Truthommonly used in contrast to immanence. However I am not here focussing upon that polarity but am using the term to refer to the characteristic in virtue of which the divine, the ultimate reality is said to be other and ‘greater’ (in an Anselmic rather than a spatial sense) than the physical universe

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etiquette

After Transcendence — A Reply through which we can see them as valuable and which enables us to endure and even affirm whatever happens to us. Traditional religion has done this by reference to a ‘transcendent reality beyond this life and this world’ through which our lives and world have been given sense (p. 76). But we can no

不自然

Engulf