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Oral tradition. Epic literature -- History and criticism.

Immanent Visitor is the first English-language translation of the work of Bolivia's greatest and most visionary twentieth-century poet. A poète maudit, Jaime Saenz rejected the conventions of polite society and became a monk in service of his own imagination. Apocalyptic and occult in his politics, a denizen of slum taverns, unashamedly bisexual, insistently nocturnal in his artistic affairs, and secretive in his leadership of a select group of writers, Saenz mixed the mystical and baroque with the fantastic, the psychological, and the symbolic. In masterly translations by two poet-translators, Kent Johnson and Forrest Gander, Saenz's strange, innovative, and wildly lyrical poems reveal a literary legacy of fierce compassion and solidarity with indigenous Bolivian cultures and with the destitute, the desperate, and the disenfranchised of that unreal city, La Paz.In long lines, in odes that name desire, with Whitmanesque anaphora, in exclamations and repetitions, Saenz addresses the reader, the beloved, and death in one extended lyrical gesture. The poems are brazenly affecting. Their semantic innovation is notable in the odd heterogeneity of formal and tonal structures that careen unabashedly between modes and moods; now archly lyrical, now arcanely symbolic, now colloquial, now trancelike. As Saenz's reputation continues to grow throughout the world, these inspired translations and the accompanying Spanish texts faithfully convey the poet's unique vision and voice to English-speaking readers.

Over the last twenty years materialist thinkers in the continental tradition have increasingly emphasized the category of immanence. Yet the turn to immanence has not meant the wholesale rejection of the concept of transcendence, but rather its reconfiguration in immanent or materialist terms: an immanent transcendence. Through an engagement with the work of Deleuze, Irigaray and Adorno, Patrice Haynes examines how the notion of immanent transcendence can help articulate a non-reductive materialism by which to rethink politics, ethics and theology in exciting new ways. However, she argues that contrary to what some might expect, immanent accounts of matter and transcendence are ultimately unable to do justice to material finitude. Indeed, Haynes concludes by suggesting that a theistic understanding of divine transcendence offers ways to affirm fully materialimmanence, thus pointing towards the idea of a theological materialism.

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This study shows that there has not yet been any comprehensive study of the person of the Holy Spirit in the twelfth century, and that such a study has something to add to concepts of twelfth-century thought as well as modern debates in pneumatology. The richness of debate that took place with the advent of scholasticism, and its clashes with more traditional approaches to Christian study, raised issues about western conceptions of the Spirit that were both grounded in scripture and the church fathers' writings, and thoroughly tested by reason and debate.

Over the last twenty years materialist thinkers in the continental tradition have increasingly emphasized the category of immanence. Yet the turn to immanence has not meant the wholesale rejection of the concept of transcendence, but rather its reconfiguration in immanent or materialist terms: an immanent transcendence. Through an engagement with the work of Deleuze, Irigaray and Adorno, Patrice Haynes examines how the notion of immanent transcendence can help articulate a non-reductive materialism by which to rethink politics, ethics and theology in exciting new ways. However, she argues that contrary to what some might expect, immanent accounts of matter and transcendence are ultimately unable to do justice to material finitude. Indeed, Haynes concludes by suggesting that a theistic understanding of divine transcendence offers ways to affirm fully materialimmanence, thus pointing towards the idea of a theological materialism.

Oral tradition. Epic literature -- History and criticism.

This study shows that there has not yet been any comprehensive study of the person of the Holy Spirit in the twelfth century, and that such a study has something to add to concepts of twelfth-century thought as well as modern debates in pneumatology. The richness of debate that took place with the advent of scholasticism, and its clashes with more traditional approaches to Christian study, raised issues about western conceptions of the Spirit that were both grounded in scripture and the church fathers' writings, and thoroughly tested by reason and debate.

Unread book in perfect condition.

While traditional Christian thought and spirituality have always affirmed the divine presence in human life, Thatamanil argues we have much to learn from non-dualistic Hindu thought, especially that of the eighth-century thinker Sankara, and from the Christian panentheism of Paul Tillich. Thatamanil compares their diagnoses and prognoses of the human predicament in light of their doctrine of God or Ultimate Reality. What emerges is a new theology of God and human beings, with a richer and more radical conception of divine immanence, a reconceived divine transcendence, and a keener sense of how the dynamic and active Spirit at work in us anchors real hope and deep joy. Using key insights from Christian and Hindu thought Thatamanil vindicates comparative theology, expands the vocabulary about the ineffable God, and arrives at a new construal of the problems and prospects of the human condition.

Immanent Visitor is the first English-language translation of the work of Bolivia's greatest and most visionary twentieth-century poet. A poète maudit, Jaime Saenz rejected the conventions of polite society and became a monk in service of his own imagination. Apocalyptic and occult in his politics, a denizen of slum taverns, unashamedly bisexual, insistently nocturnal in his artistic affairs, and secretive in his leadership of a select group of writers, Saenz mixed the mystical and baroque with the fantastic, the psychological, and the symbolic. In masterly translations by two poet-translators, Kent Johnson and Forrest Gander, Saenz's strange, innovative, and wildly lyrical poems reveal a literary legacy of fierce compassion and solidarity with indigenous Bolivian cultures and with the destitute, the desperate, and the disenfranchised of that unreal city, La Paz.In long lines, in odes that name desire, with Whitmanesque anaphora, in exclamations and repetitions, Saenz addresses the reader, the beloved, and death in one extended lyrical gesture. The poems are brazenly affecting. Their semantic innovation is notable in the odd heterogeneity of formal and tonal structures that careen unabashedly between modes and moods; now archly lyrical, now arcanely symbolic, now colloquial, now trancelike. As Saenz's reputation continues to grow throughout the world, these inspired translations and the accompanying Spanish texts faithfully convey the poet's unique vision and voice to English-speaking readers.

Poetry. "FROM THE FILES OF THE IMMANENT FOUNDATION is a beautiful work of hesitant wonder, coaxing stark narration, precept, adage and a strange, winsome yet doleful music out of bureaucratic and documentarian argot and protocol. Its long run of quirks and particulars makes it also a work of rash but strict invention, both an inquiry into invention and its anthem or hymn, its exemplum. Immanence's openly secret accord with emanation seems to be at issue or at least at work. I read it wishing it would never end."--Nathaniel Mackey

Badiou, Marion and St Paul addresses the difficult question of whether it is possible to coherently think the notion of grace strictly in terms of immanence. The book develops a model for the thought of an immanent grace that avoids the traps of both obscurantism (the invocation of a wholly ineffably or transcendent ground for grace) and banality (the reduction of grace to nothing more than a variation of the established order). The conceptual resources needed for the development of such a model are gathered from sustained and original readings of St Paul's letter to the Romans, Jean-Luc Marion's Being Given and Alain Badiou's Being and Event.  As each thinker is taken up, their unique contributions to the model are elaborated and their positions are coordinated with each of the others in order to render a comparative evaluation of their strengths and weaknesses possible. The result of this triangulation is the emergence of a common conceptual strategy that simultaneously opens surprisingly direct paths into the heart of each of their disparate projects and, more importantly, a viable route to the thought of a genuinely immanent grace.

Displacing Jesus: An Immanent Reading of Jefferson's the Life and Morals of Jesus of Nazareth 0.83

Badiou, Marion and St Paul addresses the difficult question of whether it is possible to coherently think the notion of grace strictly in terms of immanence. The book develops a model for the thought of an immanent grace that avoids the traps of both obscurantism (the invocation of a wholly ineffably or transcendent ground for grace) and banality (the reduction of grace to nothing more than a variation of the established order). The conceptual resources needed for the development of such a model are gathered from sustained and original readings of St Paul's letter to the Romans, Jean-Luc Marion's Being Given and Alain Badiou's Being and Event.  As each thinker is taken up, their unique contributions to the model are elaborated and their positions are coordinated with each of the others in order to render a comparative evaluation of their strengths and weaknesses possible. The result of this triangulation is the emergence of a common conceptual strategy that simultaneously opens surprisingly direct paths into the heart of each of their disparate projects and, more importantly, a viable route to the thought of a genuinely immanent grace.

How I Found God in Everyone and Everywhere captures for a general audience the spiritual shift away from a God “up there” and “out there” and towards an immanent divine right here. It’s built around the personal journeys of a close-knit group of prominent contributors. Their spiritual visions of immanence, sometimes called “panentheism,” are serving as a path of spiritual return for a growing number of seekers today. Contributors include Deepak Chopra, Richard Rohr, Matthew Fox, Rupert Sheldrake, Cynthia Bourgeault, Ilia Delio, Keith Ward, John B. Cobb Jr., Loriliai Biernacki, Marjorie H. Suchocki, and Rabbi Bradley Shavid Artson.