Blog Marcos L. Mucheroni Filosofia, Noosfera e cibercultura

These philosophy concepts are difficult to understand if we don’t put them into everyday life, rather rudely let’s think like this: what we have inside and defines us as your “I” is internal and immanent to me, what I have external and defines as the beyond me is “transcendent”, the Other and for those who have some belief in the Divine.

Of course, these concepts are not quite like that, the immanent is here that is inseparably present in a being or object in nature, it is inseparable from it and the being cannot be thought without it, for Kantianism, it concerns the concept and precepts of cognitive content.

The transcendent, on the other hand, is that which transcends the physical nature of being and things, corroborating with the immanent of Kantianism, this current defines it as that which is present in the object and outside the subject, something that is external to it and can only be known by “transcendence”, see the cognitive aspect present again.

Returning to the previous post, the categories in-itself, of-itself and for-itself can and are present in this type of immanence/transcendence based on idealism (Kant and later Hegel), which states “in the beginning, self-consciousness is pure for-itself”, thus it is absolute independence, it affirms that its transcendence in relation to everything that is for-Other, thus being is trapped in this binary Without-in-itself and for-itself, as Sartre will detect in his book “Being and Nothingness”.

Thus there is no alter, there is no Other purely outside and beyond being-in-itself, this stops in the sense of the Greek para (as paramedic, parameter, etc.) but a return to in-itself, thus self-consciousness it is linked to the ego and not to any cosmological or divine possibility.

Hegel states: “Self-consciousness is in itself and for itself when and because it is in itself and for itself for an Other; I mean, it’s just like something recognized. (…)” (Hegel, 1992, p. 126)

However, it is possible to define a relationship between immanence and transcendence without dualisms, so the being-in-itself, the one that defines itself internally and with its properties, can have a relationship with everything that is outside, the objects and the Other (which is in a sense plural form).

There is a transcendence outside, which is beyond knowledge, which one can have through the use of language, human relations and contemplative intuition, it is the Being-for-itself that completes and defines being-in-itself (gives it a transcendent identity), establishes a self-relationship with nature and with the Other and finds in divine contemplation a Being for-itself that is an origin of everything and beyond ex-sistence (ex – outside, sistence – strong, eternal ), which is essence for the previous definitions, as it is pure Being.

Hegel, Georg Wilhelm Friedrich (2018) [1807]. The phenomenology of spirit. Cambridge Hegel Translations. Translated by Pinkard, Terry. Cambridge: Cambridge University Press.