El significado de lo Trascendental.
Trascendental
La trascendencia se refiere a ir más allá de algún límite o superar las restricciones de un determinado ámbito.
En filosofía
El sentido más inmediato y elemental de la voz trascendencia se refiere a una metáfora espacial. Trascender (de trans, más allá, y scando,
escalar) significa pasar de un ámbito a otro, atravesando el límite que
los separa. Desde un punto de vista filosófico, el concepto de
trascendencia incluye además la idea de superación o
superioridad. En la tradición filosófica occidental, la trascendencia
supone un «más allá» del punto de referencia. Trascender significa la
acción de «sobresalir», de pasar de «dentro» a «fuera» de un determinado
ámbito, superando su limitación o clausura.
Así, Agustín de Hipona pudo decir, refiriéndose a los platónicos:
«trascendieron todos los cuerpos buscando a Dios». Trascendencia se
opone, entonces, a inmanencia. Lo trascendente es aquello que se
encuentra «por encima» de lo puramente inmanente. Y la inmanencia es,
precisamente, la propiedad por la que una determinada realidad permanece
como cerrada en sí misma, agotando en ella todo su ser y su actuar. La
trascendencia supone, por tanto, la inmanencia como uno de sus momentos,
al cual se añade la superación que el trascender representa.
Lo inmanente se toma entonces como el mundo, lo que vivimos en la
experiencia, siendo lo trascendente la cuestión sobre si hay algo más
fuera del mundo que conocemos. Es decir afrontar lo que es el universo.
Las respuestas a esta cuestión tienen un origen cultural en lo mágico-religioso y su reflexión crítica en la filosofía.
La filosofía tradicional orienta la cuestión de la trascendencia hacia
una demostración o prueba de la inmortalidad del alma y de la existencia
de Dios. Para ello se recurre a la analogía del Ser.
La lógica actual no admite como argumento demostrativo la posible inferencia analógica, ni el argumento ontológico.
Hoy día la cuestión no incide tanto en demostrar dicha existencia,
cuanto en el hecho de que el hombre en todo lo que es la problemática de
su existencia de un modo inevitable siempre está abierto a esa
dimensión misteriosa de lo trascendente.
En la filosofía actual lo trascendente se refiere más a la posibilidad de un conocimiento objetivo de lo real, en lo que es la crítica del conocimiento, gnoseología, y los sistemas científicos, epistemología,
como posibilidad de ir ampliando los horizontes de nuestro conocimiento
partiendo del conocimiento del mundo basado en la experiencia posible.
A diferencia de otras épocas no suele aceptarse el dogmatismo y reconoce el ámbito de lo religioso como una dimensión de la expresión profunda del ser humano.
El reconocimiento de las creencias y su importancia en la vida social y cultural abre una dimensión nueva: la antropología filosófica.
La filosofía tradicional reconocía cuatro propiedades trascendentales que trascienden la entidad de cada uno y, por tanto, son propiedades predicables al ente en cuanto tal, a todo ente: Unum, verum, bellum et bonum; (Unidad, verdad, belleza y bondad).
Caso particular es el uso del término «trascendental» en la filosofía kantiana.
Se refiere a las condiciones del conocimiento que organizan la percepción sensible, intuiciones puras en la experiencia; o los conceptos puros o categorías que estructuran y ordenan los conceptos
a la hora de formular los juicios; finalmente las ideas de la razón que
regulan y dirigen todo el proceso del conocimiento hacia un fin.
Son
estructuras subjetivas que, aunque trascienden el conocimiento y el
campo limitado de la experiencia individual y generan un conocimiento
objetivo, no permiten trascender el ámbito de la experiencia posible,
comprendida como mundo. Por ello Kant en lugar de trascendentes las
llamó trascendentales.
Original definition
The first meaning, as part of the concept pair transcendence/immanence, is used primarily with reference to God's relation to the world and is particularly important in theology.
Here transcendent means that God is completely outside of and beyond
the world, as contrasted with the notion that God is manifested in the
world. This meaning originates both in the Aristotelian view of God as the prime mover, a non-material self-consciousness that is outside of the world. Philosophies and philosophers of immanence such as stoicism or pantheism, Spinoza or Deleuze maintain that God is manifested in and fully present in the world and the things in the world.
Medieval usage
In the second meaning, which originated in Medieval philosophy, concepts are transcendental if they are broader than what falls within the Aristotelian categories
that were used to organize reality conceptually. The prevailing notion
of transcendental is that of a quality of being which can be predicated
on any actually existing thing insofar as it exists. Primary examples of
the transcendental are the existent (ens) and the characteristics, designated transcendentals, of unity, truth, and goodness.
Kant (and modern philosophy)
Further information: Transcendental idealism and Transcendental arguments
In modern philosophy, Kant introduced a new term - transcendental, thus instituting a new, third meaning. In his theory of knowledge, this concept is concerned with the conditions of possibility of knowledge itself. He also opposed the term transcendental to the term transcendent, the latter meaning "that, which goes beyond" (transcends) any possible knowledge of a human being.
For him transcendental meant knowledge about our cognitive faculty with regard to how objects are possible a priori. "I call all knowledge transcendental if it is occupied, not with objects, but with the way that we can possibly know objects even before we experience them."[2] He also equated transcendental with that which is "...in respect of the subject's faculty of cognition."
Something
is transcendental if it plays a role in the way in which the mind
"constitutes" objects and makes it possible for us to experience them as
objects in the first place. Ordinary knowledge is knowledge of objects;
transcendental knowledge is knowledge of how it is possible for us to
experience those objects as objects.
This is based on Kant's acceptance of David Hume's
argument that certain general features of objects (e.g. persistence,
causal relationships) cannot derive from the sense impressions we have
of them. Kant argues that the mind must contribute those features and
make it possible for us to experience objects as objects. In the central
part of his Critique of Pure Reason,
the "Transcendental Deduction of the Categories", Kant argues for a
deep interconnection between the ability to have self-consciousness and
the ability to experience a world of objects. Through a process of
synthesis, the mind generates both the structure of objects and its own
unity.
A metaphilosophical
question discussed by many Kantian scholars is how transcendental
reflection is itself possible. Stephen Palmquist interprets Kant's
appeal to faith as his most effective solution to this problem.
For
Kant, the "transcendent", as opposed to the "transcendental", is that
which lies beyond what our faculty of knowledge can legitimately know. Hegel's
counter-argument to Kant was that to know a boundary is also to be
aware of what it bounds and as such what lies beyond it – in other
words, to have already transcended it.
In phenomenology,
the "transcendent" is that which transcends our own consciousness -
that which is objective rather than only a phenomenon of consciousness. Noema is employed in phenomenology to refer to the terminus of an intention as given for consciousness.
Jean-Paul Sartre also speaks of transcendence in his works. In Being and Nothingness,
Sartre utilizes transcendence to describe the relation of the self to
the object oriented world, as well as our concrete relations with
others. For Sartre, the for-itself
is sometimes called a transcendence. Additionally if the other is
viewed strictly as an object, much like any other object, then the other
is, for the for-itself, a transcendence-transcended. When the
for-itself grasps the other in the others world, and grasps the
subjectivity that the other has, it is referred to as
transcending-transcendence. Thus, Sartre defines relations with others
in terms of transcendence.
Immanence refers to philosophical and metaphysical theories of divine presence in which the divine is seen to be manifested in or encompassing the material world. It is often contrasted with theories of transcendence, in which the divine is seen to be outside the material world. Immanence is usually applied in monotheistic, pantheistic, pandeistic, or panentheistic faiths to suggest that the spiritual world permeates the mundane.
Major
faiths commonly devote significant philosophical efforts to explaining
the relationship between immanence and transcendence, but these efforts
run the gamut from casting immanence as a characteristic of a
transcendent God (common in Abrahamic faiths) to subsuming transcendent personal gods in a greater immanent being (Hindu Brahman) to approaching the question of transcendence as something which can only be answered through an appraisal of immanence.
Ancient Greek philosophy
Another
meaning of immanence is the quality of being contained within, or
remaining within the boundaries of a person, of the world, or of the
mind. This meaning is more common within Christian and other monotheist
theology, in which the one God is considered to transcend his creation.
Pythagoreanism says that the nous is an intelligent principle of the world acting with a specific intention. This is the divine reason regarded in Neoplatonism as the first emanation of the Divine. From the nous emerges the world soul, which gives rise to the manifest realm. Pythagoreanism goes on to say the Godhead is the Father, Mother, and Son (Zeus).
In the mind of Zeus, the ideas are distinctly articulated and become the Logos by which he creates the world. These ideas become active in the Mind (nous) of Zeus. With him is the Power and from him is the nous. This theology further explains that Zeus is called Demiurge (Dêmiourgos, Creator), Maker (Poiêtês), and Craftsman (Technitês).
The nous of the demiurge proceeds outward into manifestation becoming
living ideas. They give rise to a lineage of mortal human souls. The
components of the soul are
1) the higher soul, seat of the intuitive mind (divine nous);
2) the rational soul (logistikon) (seat of discursive reason / dianoia);
3) the nonrational soul (alogia), responsible for the senses, appetites, and motion.
Zeus thinks the articulated ideas (Logos). The idea of ideas (Eidos - Eidôn), provides a model of the Paradigm of the Universe, which the Demiurge contemplates in his articulation of the ideas and his creation of the world according to the Logos.
Comparto mis apuntes de uno de los distritos de París: Recuerdo de una saga a la que me invito Jorge Royan :
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Percy Acuña Vigil That´s a prime.
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