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Aside from the supreme name "Allah" and the neologism al-Rahman (referring to the divine beneficence that constantly (re)creates, maintains and destroys the universe), other names may be shared by both God and human beings. English thesaurus is mainly derived from The Integral Dictionary (TID). 1994. Irigaray’s Religion after Ontotheology. Although transcendence is defined as the opposite of immanence, the two are not necessarily mutually exclusive. 2008; Giacalone and Jurkiewicz 2003a, b). Such a position resonates broadly with a traditional theistic understanding of the Abrahamic faiths, but is here discussed primarily as a distinct philosophical, non-denominational interpretation of religion (Cooper 2006).Footnote 1 The transcendental variant could be called, in absence of a better term, a philosophical spirituality: a commitment to a spiritual metaphysics that assigns to a religious or transcendental reality a priority over the material, empirical and immanent realm of social, political and cultural dynamics.Footnote 2 At the center of this approach is the (divine) other-worldly realm, and its role in the valorization and ordering of the human and social life.

Some theologians and metaphysicians of various religious traditions affirm that a god is both within and beyond the universe (panentheism); in it, but not of it; simultaneously pervading it and surpassing it.

University of Texas Press, p.96, Learn how and when to remove this template message, "The Concept of Manifestation in the Baháʼí Writings", Catechism of the Catholic Church §§42, 212. Not only does human intentionality acquire new height and depth by participating in the transcendent, but it is also transformed by this active encounter.

Oxford: Blackwell. The metaphysical and religious aspects of Plato (Louth 2007) and his later Neoplatonist (Remes 2008) followers’ theory have been wholeheartedly omitted from the mainstream and critical reviews of the origins and genealogies of organizational thinking. 2006. Organization 19 (3): 345–361. Spiritualized individuals are superlatively equipped with real knowledge or gnosis, and are therefore more capable of challenging the decay of the distorted materialist reality (cf. Organisational theorising: A historically contested terrain. 1939. This assertion was a primary differentiator from the other Sramana teachers during Gautama Buddha's own training and development.[5]. '", Vincent J. Cornell, Encyclopedia of Religion, Vol 5, pp.3561-3562, Asma Barlas (2003-2007) Believing Women in Islam. With a specific niche within the broad field of management and organization studies, inquiry into spirituality and religion has come to be recognized in the academic debates and structures as a topic in its own right, as demonstrated for example by the interest group within Academy of Management devoted to the study and practice of management, spirituality and religion. Thomas J. J. Altizer offered a radical theology of the death of God that drew upon William Blake, Hegelian thought and Nietzschean ideas. [15] To attribute divinity to a created entity is the only unpardonable sin mentioned in the Qur'an. Where the conflict really lies: Science, religion, and naturalism. The symbol of immortal soul would need an associated religious experience to retain its lost relevance for human and social ordering, but at the same time the symbol itself is the most appropriate device around which to organize the quest for the contact with the transcendental Beyond.

2005. Sorry, er is een probleem opgetreden bij het opslaan van je cookievoorkeuren. These so called reflective symbols function as openers of consciousness to the universal sensitivity of general human existence towards the spiritual realm.

in Ed. It is within the modern philosophical milieu of post-metaphysical understanding of reality as human-centered and materialistic, that religion is reduced to private spiritual exercises. (2011). It is confronted with the desiring and passionate parts of the psyche in the psycho-physical constitution of the human individual.

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