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1. (in the philosophy of Kant)
a. (of a judgment or logical deduction) being both synthetic and a priori
b. of or relating to knowledge of the presuppositions of thought
2. Philosophy beyond our experience of phenomena, although not beyond potential knowledge
3. Theol surpassing the natural plane of reality or knowledge; supernatural or mystical



(1) In scholasticism, any one of such extremely broad concepts as the single, the true, or the good.

(2) In Kantian philosophy, an a priori form of perception—one of the cognitive forms that organize empirical knowledge. In this sense, the forms of perception, space and time, and categories such as substance and causality are transcendentals. Kant defined as transcendental “all knowledge that has to do not so much with objects as with the form of our apperception of objects, inasmuch as such knowledge must be possible a priori” (Soch., vol. 3, Moscow, 1964, p. 121).

The concept of the transcendental is not used in Marxist philosophy.

References in periodicals archive ?
Moreover, since for Rahner the transcendental orientation of human being is an already graced condition, Gestimmtheit can also be seen as a description of the relationship of "quasi-formal causality" between nature and grace, that relationship that grounds the gratuitous elevation and illumination of human nature by grace and for grace, thus providing a "supernatural existential," an elevation of human transcendentality toward its supernatural end in God.
I do not know how to use the notion of "quasi transcendentality," except as a name for the advantage that Bennington claims for Derrida over all the other philosophers whom I have just listed.
3) Again, we find very cogent reasons for Freud's finding his basic theory reflected in Schreber's energic theology, which does caricature a philosophical - or psychoanalytic - system, with its principles of subject, object, representation, and transcendentality.
The saints exercised their elevated transcendentality or intentionality for union with God through their own engagement with his creation and its redemption through the presence of the risen Christ, and this is potentially revelatory and even salvific for us since, in responding to these neighbors as symbols, we worship God.
Derrida's claim plays with the center, so to speak, of many Western metaphysical notions of universal structures, including "eidos, arche, telos, energeia, ousia (essence, existence, substance, subject), aletheia, transcendentality, consciousness, or conscience, God, man, and so forth" (249).
The pleasure of beauty, assumed to be shared, is an "autoaffection" insofar as it lingers in and repeats for itself an objectless cognition, an interplay of the faculties that induce a "feeling of life"; it is thus the condition both of the subject's experience, its sensuousness, and of its transcendentality, its going out beyond itself.
But this "truth" can no longer be a "truth," it no more defines the transcendentality than it does the accidentality of the frame.
This Mystery is both Whence and Whither of human graced a priori transcendentality, but language is the a posteriori that really opens up our transcendentality; language clarifies experience while original experience of God and self in God clarifies language--thus, the relationship between experience and language is dialectical.
If we suppose, however, that Kant is right and the question to an a priori principle of aesthetic judgement if lawful, it is to the same degree as previously discovered transcendentality in Kant's philosophy is topical, as well as its applicability to the subject's freedom.
There is an unfulfilled and unlimited transcendentality, where the subject in questions and in life experiences transcends every finite object and can nowhere come to a final rest.
Nevertheless, King pursues the logic of this reversible fundamental "no" to God, and in doing so coins the term "new fundamental option" (65), an obvious contradiction in terms which empties Rahner's fundamental option of its transcendentality and voids its usefulness as a hermeneutical tool to explain the possibility of a final and definitive "no" to the true God.