Immanence Quotes

“It is consoling that he who must judge us dwell in us to save us always from all of our miseries, and to pardon us.”
― Thérèse de Lisieux

“People have seen that I intend to sweep away everything we have been taught to consider - without question - as grace and beauty; but have overlooked my work to substitute a vaster beauty, touching all objects and beings, not excluding the most despised - and because of that, all the more exhilarating....

I would like people to look at my work as an enterprise for the rehabilitation of scorned values, and, in any case, make no mistake, a work of ardent celebration....

I am convinced that any table can be for each of us a landscape as inexhaustible as the whole Andes range... I am struck by the high value, for a man, of a simple permanent fact, like the miserable vista on which the window of his room opens daily, that comes, with the passing of time, to have an important role in his life. I often think that the highest destination at which a work of art can aim is to take on that function in someone's life.”
― Jean Dubuffet

“Aren’t we all depressed, Detective? Under the weight of all this unbearable immanence?”
― Ben H. Winters, The Last Policeman

“To hear an Oriole sing
May be a common thing —
Or only a divine.

It is not of the Bird
Who sings the same, unheard,
As unto Crowd —

The Fashion of the Ear
Attireth that it hear
In Dun, or fair —

So whether it be Rune,
Or whether it be none
Is of within.

The "Tune is in the Tree —"
The Skeptic — showeth me —
"No Sir! In Thee!”
― Emily Dickinson

“God is not a vague abstract principle or force but a living person who fellowships with His people.”
― John M. Frame, The Doctrine of the Knowledge of God

“Insofar as the intervention of grace constitutes the core of religious experience, the constant aim of every religious movement ought to be a reduction of transcendence coupled with an unswerving dedication to immanence. Let metaphysics and science pursue the elaboration of transcendent, causal economies; the domain of religion is immanence and, more precisely, the immanence of what is actually given as a gift. Religious thinking will be religious in character precisely to the extent that it is capable of faithfully thinking immanence. Religion, for the sake of grace, forsakes transcendence.”
― Adam Miller, Badiou, Marion and St Paul: Immanent Grace

“What was not possessed of the 'fat light'--an immanence that shed radiance over the world of gross matter--should be left to the portraitists of sausage-shaped ladies and their rich consorts.”
― Norman Lock, American Meteor

“Only the artistic will to transform the future into a space of unlimited art-elevating chances enables us to understand the core of the procreation rule: 'a creator shall you create [...] a self-propelling wheel, a first movement'. This rule contains no less than Nietzsche's theology after the death of God: there will continue to be a God and gods, but only humanity-immanent ones, and only to the extent that there are creators who follow on from what has been achieved in order to go higher, faster and further.”
― Peter Sloterdijk, You Must Change Your Life

“Though it bore some semblance of a perpetual immanence; in truth, it was a prescient and persistent presence, enthralled in a cyclic temporality.”
― George Josse

“The aporia that marks like a thin crack the wonderful order of the medieval cos- mos now begins to become more visible. Things are ordered insofar as they have a specific relation among themselves, but this relation is nothing other than the expression of their relation to the divine end. And, vice versa, things are ordered insofar as they have a certain relation to God, but this relation expresses itself only by means of the reciprocal relation of things. The only content of the transcendent order is the immanent order, but the meaning of the immanent order is nothing other than the relation to the transcendent end. “Ordo ad finem” and “ordo ad invicem” refer back to one another and found themselves on one another. The perfect theocentric edifice of medieval ontology is based on this circle, and does not have any consistency outside of it. The Christian God is this circle, in which the two orders continuously penetrate one another. Since that which the order must keep united is in point of fact irremediably divided, not only is ordo—like Aristotle’s being—dicitur multipliciter (this is the title of Kurt Flasch’s dissertation on Thomas), but ordo also reproduces in its own structure the ambi-guity that it must face. From this follows the contradiction, noticed by scholars, according to which Thomas at times founds the order of the world in the unity of God, and at times the unity of God in the immanent order of creatures (see Silva Tarouca, p. 350). This apparent contradiction is nothing other than the expression of the ontological fracture between transcendence and immanence, which Christian theology inherits and develops from Aristotelianism. If we push to the limit the paradigm of the separate substance, we have the Gnosis, with its God foreign to the world and creation; if we follow to the end the paradigm of immanence, we have pantheism. Between these two extremes, the idea of order tries to think a difficult balance, which Christian theology is always in the pro- cess of losing and which it must at each turn regain.”
― Giorgio Agamben, The Omnibus Homo Sacer

“Today the minute researches of science no longer produce anything but an artificial stereophony, stereonomic and holographic effects (the DNA double helix is one of these), and this mere shadow-play is all one needs to manipulate appear ances. But the real that is caught in that way is eversive, if not indeed reversible. Under the subtle torture of science, all it ever confesses is its nonexistence.

The more profound things become, the more they slip away, as they do in a concave mirror. The escape into transcendence, the assumption of the world into some upper realm (the Law, the Idea, God, the Truth) has been replaced by a process of evanescence toward the lower reaches, the narrow escape into immanence.

Where the feminine resuscitates, without ideology, and without sexual hysteria either, in a joyous provocation, in a lascivious form of gratuitous self exhibition, of ironic scenography of a sex without desire. Light, transparent perversion. New allegory of the body.”
― Jean Baudrillard, Cool Memories

“...I remember that his first question concerned the centuries-old Buddha statues that were dynamited by the Taliban in March of that year, shortly before our encounter. Two Taliban combatants from Kandahar confidently responded that worshiping anything outside of Islam was unacceptable and that therefore these statues had to be destroyed. My brother looked at them and said, this time in Pashto, ‘There are still many sun- worshippers in this country. Will you also try to get rid of the sun and drop darkness over the Earth?”
― Surmukh Singh, Terror Network

“Theory must, as a dialectical one – like the Marxist one, by far and away – be immanent, even when it ultimately negates the entire sphere in which it moves.”
― Theodor W. Adorno, Negative Dialectics