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Immanence meaning的問題，透過圖書和論文來找解法和答案更準確安心。 我們找到下列問答集和資訊懶人包
Immanence meaning的問題，我們搜遍了碩博士論文和台灣出版的書籍，推薦Mooney, Patrick寫的 The Delusion of Atheism: Jesus as Holographic Model 和Mooney, Patrick的 The Delusion of Atheism: Jesus as Holographic Model都 可以從中找到所需的評價。
這兩本書分別來自 和所出版 。
逢甲大學 外國語文學系英語文研究碩士班 鄭如玉所指導 包可慧的 從宮崎駿《借物少女艾莉堤》的動畫中探討人與非人之間的關係 （2021），提出Immanence meaning關鍵因素是什麼，來自於宮崎駿、《借物少女艾莉堤》、德勒茲、瓜塔里、柏格森、樹狀的、解疆域化、生成、綿延、共生共存。
而第二篇論文國立政治大學 宗教研究所 蔡怡佳所指導 黃奕偉的 照顧如同修行：障礙照顧的倫理困局、自我技術與精神性轉化 （2021），提出因為有 照顧、修行、障礙研究、健全主義、自我技術、詮釋現象學、轉化的重點而找出了 Immanence meaning的解答。
The Delusion of Atheism: Jesus as Holographic Model
為了解決Immanence meaning 的問題，作者Mooney, Patrick 這樣論述：
Patrick Mooney was born in Ireland where he now lives. He believes in Irish Celtic spirituality which emphasizes that there is only a thin line between heaven and earth. With a spiritual perspective,＂ heaven is but an inch and a half above the head of a man.＂ His retreat home in Ireland is called ＂A
NAM CARA＂ which means ＂SOUL FRIEND＂. When we develop a friendship with all that is deepest about, our own interior we become aware that consciousness envelops and surrounds us everywhere. The world becomes a sacred place where all that exists lives in an interrelationship and interdependence. THE CO
SMOS IS ONE. There is no separation. Each one of us is the universe. There exists A Great Non Local Intelligence alive and working throughout all creation. With this perspective, Patrick looks upon the natural world as the voice of God. Divinity exists and teaches us all that is necessary through th
e world of nature. THE ONE CONSCIOUSNESS JOINS HUMANS PLANTS AND ANIMALS TOGETHER, EACH ACCORDING TO ITS OWN ELECTROMAGNETIC EVOLUTION. FOR THIS REASON ANAM CARA HAS BEEN ESTABLISHED with beautiful gardens, animals and fowl organically infusing it with an obvious glimmer of God’s presence. Patrick w
as ordained a Roman Catholic priest from The Catholic University of America in Washington DC. He consequently served in various parishes throughout the Diocese of Bridgeport, Connecticut for forty five years. During this time, together with parish duties he served as a hospital chaplain and a teache
r on religion in one of his Diocese’s high schools. Convinced that the Church was too linear and dogmatic in its approach to communicating the Christian message, he invested in a program on Communication at Fairfield University in Fairfield `Connecticut. He received a Master’s degree for his underta
king. Although now considered very backward, because of our digitalized sophisticated approach to communication, Patrick created 24 original audio-visual programs on subjects, such as Father, Mother, Child-Parent Relationship, A search for meaning, Family as a school of deeper humanity, Divorce and
Separation, Grief, Death, Christmas and Easter. All these spiritual meditations were hammered out on the anvil of a Celtic Mysticism. TWENTY THIRD PUBLICATIONS from Mystic, Connecticut, has published nine of these audio visual programs which Patrick wrote, photographed and narrated himself. Rather t
han a stop gap Theology, Irish Celtic spirituality proposes ＂The mystery of the ordinary＂. If we do not see and live the mystery of God in the here and the now, we will not know God in the hereafter. Life is a continuum. We are infinite consciousness. We move from immanence to transcendence. Besides
his audio visual presentations, Patrick’s book- A SONG FOR GOD, has been published by Ave Maria Press, Notre Dame, Indian. Two other books- RELIGION LESS SPIRITUALITY and THE SPIRITUAL IMPOVERISHMENT OF WESTERN CIVILIZATION have been published By Author House, UK.
從宮崎駿《借物少女艾莉堤》的動畫中探討人與非人之間的關係
為了解決Immanence meaning 的問題，作者包可慧 這樣論述：
宮崎駿的《借物少女艾莉堤》講述了人類與非人之間如何相互含納，並如何透過解疆域化和再疆域化的過程來達到跨越疆界與共存的可能性。動漫大師宮崎駿的作品主題一直環繞在人與自然的關係，他更是透過這部作品裡非人(小人一族)的視角來探討人與自然的關係，並且透過物件觸發人類與非人之間的跨物種情誼，本論文聚焦於探討人類、小人一族以及物件如何在自然界中相互影響並構築出共生的可能性。在動畫中，人類與小人一族將自己與外界作出了區隔，尤其人類不僅將自己置於自然界裡位階最高的位置，還將人類以外的物種「他者化」，認為人類可以隨意決定「他者」的命運。宮崎駿中在動畫中穿插了小人一族之動作正好能從非人的視角檢視人類世中的人類中
心論，破除人類的樹狀思維。在動畫中，人與非人透過物件作為觸媒，在不斷解疆域化和再疆域化的過程中，擬構出一種人與非人間相互生成的關係，並構築出了物種之間相互包容的新組裝關係。在第一章中，作者運用吉爾·德勒茲與費利克斯·瓜塔里所提出的樹狀結構概念來解釋人類和非人如何被樹狀思維的結構影響。在第二章中，作者透過吉爾·德勒茲與費利克斯·瓜塔里所提出的解疆域化和生成概念探索人類與非人之間的共生關係。宮崎駿描繪了修和艾莉堤跨越疆界並組建新的生態組合。透過解疆域化和再疆域化的過程，他們之間的生態重組顛覆了兩者之間原有的樹狀結構，並形成了一種跨物種共生的關係。在第三章中，作者將運用亨利·柏格森的綿延概念來探索修
和艾莉堤在動畫中發展的跨物種情誼與共存的可能性。在動畫的結尾，宮崎駿對流淌的河流、借物者和人類男孩的描繪呼應了柏格森的綿延概念，其中綿延之流相互涵納。修、艾莉堤和其他生命體共構出一集體的宇宙綿延之流，為彼此帶來了新的生命意義。關鍵詞：宮崎駿、《借物少女愛莉堤》、德勒茲、瓜塔里、柏格森、樹狀的、解疆域化、生成、綿延、共生共存
The Delusion of Atheism: Jesus as Holographic Model
為了解決Immanence meaning 的問題，作者Mooney, Patrick 這樣論述：
Patrick Mooney was born in Ireland where he now lives. He believes in Irish Celtic spirituality which emphasizes that there is only a thin line between heaven and earth. With a spiritual perspective,＂ heaven is but an inch and a half above the head of a man.＂ His retreat home in Ireland is called ＂A
NAM CARA＂ which means ＂SOUL FRIEND＂. When we develop a friendship with all that is deepest about, our own interior we become aware that consciousness envelops and surrounds us everywhere. The world becomes a sacred place where all that exists lives in an interrelationship and interdependence. THE CO
SMOS IS ONE. There is no separation. Each one of us is the universe. There exists A Great Non Local Intelligence alive and working throughout all creation. With this perspective, Patrick looks upon the natural world as the voice of God. Divinity exists and teaches us all that is necessary through th
e world of nature. THE ONE CONSCIOUSNESS JOINS HUMANS PLANTS AND ANIMALS TOGETHER, EACH ACCORDING TO ITS OWN ELECTROMAGNETIC EVOLUTION. FOR THIS REASON ANAM CARA HAS BEEN ESTABLISHED with beautiful gardens, animals and fowl organically infusing it with an obvious glimmer of God’s presence. Patrick w
as ordained a Roman Catholic priest from The Catholic University of America in Washington DC. He consequently served in various parishes throughout the Diocese of Bridgeport, Connecticut for forty five years. During this time, together with parish duties he served as a hospital chaplain and a teache
r on religion in one of his Diocese’s high schools. Convinced that the Church was too linear and dogmatic in its approach to communicating the Christian message, he invested in a program on Communication at Fairfield University in Fairfield `Connecticut. He received a Master’s degree for his underta
king. Although now considered very backward, because of our digitalized sophisticated approach to communication, Patrick created 24 original audio-visual programs on subjects, such as Father, Mother, Child-Parent Relationship, A search for meaning, Family as a school of deeper humanity, Divorce and
Separation, Grief, Death, Christmas and Easter. All these spiritual meditations were hammered out on the anvil of a Celtic Mysticism. TWENTY THIRD PUBLICATIONS from Mystic, Connecticut, has published nine of these audio visual programs which Patrick wrote, photographed and narrated himself. Rather t
han a stop gap Theology, Irish Celtic spirituality proposes ＂The mystery of the ordinary＂. If we do not see and live the mystery of God in the here and the now, we will not know God in the hereafter. Life is a continuum. We are infinite consciousness. We move from immanence to transcendence. Besides
his audio visual presentations, Patrick’s book- A SONG FOR GOD, has been published by Ave Maria Press, Notre Dame, Indian. Two other books- RELIGION LESS SPIRITUALITY and THE SPIRITUAL IMPOVERISHMENT OF WESTERN CIVILIZATION have been published By Author House, UK.
照顧如同修行：障礙照顧的倫理困局、自我技術與精神性轉化
為了解決Immanence meaning 的問題，作者黃奕偉 這樣論述：
我的研究將照顧身心障礙的經驗類比為修行，透過照顧主體化的歷程來呈現照顧者與障礙會遇的倫理困境與精神性轉化。我主要的研究對象有三位障礙者家長、三位機構照顧者、三位神職人員，我也以我自己的工作經驗、大江健三郎的小說意象、盧雲的靈修著作等相關的照顧者文本，來連結經驗資料以擴展理解。在研究方法上，我在詮釋現象學的基礎上構思研究的進行方式，我認為研究者的想像能將語言資料聯繫到身體經驗，也因此我嘗試了三種想像變異的作法，分別是直接從文本開顯經驗、從建構與再建構來擴大對經驗的理解，以及圖像式地從意象與意象的類比來拼湊出經驗的全景。我首先勾勒出照顧者所共同置身所在的健全主義世界樣貌。障礙與健全主義的關係猶如
圖像與背景，我透過現象學還原展示了健全主義如何透過醫療化的擴展來指認出障礙，障礙照顧者被要求要醫治損傷、修補遲緩、適應汙名，與之所對比出的正常，實際上指的是獨立而有生產力的人。其次，我認為照顧由承載、籌畫、抵抗與同行四個要素所共構，並以行者來總結作為照顧主體的意涵。照顧者可以類比為行者，源於其共同的自我歧異性，也就是自願或非自願的必須以新的自我替代舊自我。透過對照顧過程中自我技術的考察，我認為健全主義社會試圖損傷化主體，而照顧者則對被指認為汙名有三重皺褶的抵抗，分別是抵抗汙名歧視、抵抗被聯想為汙名，並且抵抗汙名的自證預言。照顧者對社會的抵抗，實則也被展示為自我詰抗，自我與自我鬥爭的自我技術即在
其中。第三，我接著對自我技術提出空間性的描述。在橫向擴張與縱向開展所共構的螺旋型運動中，照顧者以專業化精壯自我，試圖橫向同一化異己的障礙者，而在遭遇挫敗下落，或者遭逢異己者上提時，縱向運動使得照顧者得以在困境中有所轉圜，我也試圖指認出這個得以轉動的軸心，是源於對異質時間性的體認，也就是在線性時間被中斷時才得以進到意象湧出的空間，我以空間化的時間轉為時間化的空間來指稱這個機制。之後，我也從修行自我的內在性與身體操演來深化自我技術的身體意涵。我藉著宗教照顧者修行自我與照顧自我的相互牽引，來說明神學論述需要回到照顧現場，讓臨床來深化人文。由陪伴到底的經驗，我歸結出回返耶穌愛的行動、關注陪伴的瑣事、同
等軟弱的人論以及關係性的救贖等等有能力照顧的障礙神學成分。從盧雲以肉身入道的身體經驗，可以從感知覺經驗的黝黑陰鬱來描述自我技術過程中的自我崩解，也可以進一步觀察到道成肉身的神學語言如何導引照顧者由身體操演豐厚內在性，藉由構築人文厚實的身體，照顧者才得以重獲新生。結論部分，我認為自我技術中的精神性知識是人文臨床得以中介苦難的依憑，並以自我技術的螺旋型運動來說明照顧過程中的精神性轉化歷程。我也針對我的研究限制提出說明，最後以我自身的差異實踐做為本研究回應人文臨床的測試。