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Self-Transcendence: Conceptualization and Measurement
The International Journal of Aging and Human Development, 2005Self-transcendence has been hypothesized to be a critical component of wisdom (Curnow, 1999) and adaptation in later life (Tornstam, 1994). It reflects a decreasing reliance on externals for definition of the self, increasing interiority and spirituality, and a greater sense of connectedness with past and future generations.
Michael R, Levenson +3 more
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Self-Transcendence: The Capacity for Self-Transcendence Through the Suspension of Belief/Judgment
2021The capacity for self-transcendence through the suspension of belief/judgment involves neutralizing, as much as humanly possible, our biased, judgmental Self with which we ordinarily identify in our everyday lives. It further involves identifying with a compassionately witnessing Self, a caringly participant-observer Self.
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Holistic Nursing Practice, 2008
Self-transcendence is a quality inherent in every human being. This process toward personal transformation is instrumental in finding true meaning and purpose in life. When faced with adversity, self-transcendence can be a powerful coping strategy.
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Self-transcendence is a quality inherent in every human being. This process toward personal transformation is instrumental in finding true meaning and purpose in life. When faced with adversity, self-transcendence can be a powerful coping strategy.
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Self-transcendence and Meaningful Work
2019Self-transcendence is a concept often evoked in different approaches to meaningful work, but which lacks clarity. This chapter considers how the subjective experience of meaningful work, centering on significance and purpose, gives rise to the idea of meaningfulness as the realization of human potential, by connecting the inner and the outer life along
Madden, Adrian, Bailey, Catherine
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The Arts as Self-Transcendence
Journal of Interdisciplinary Studies, 2022This editorial highlights the remarkable contributions in this JIS volume that explore the arts as a gateway to the transcendentals of beauty, truth and goodness. It focuses on the recurring notions of order, telos, and creativity reflecting the essential attributes of human nature as imago Dei.
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2018
Introduction Jennifer A. Frey and Candace Vogler Part I: Perspectives from Philosophy 1. Epiphanic Moral Conversions: Going Beyond Kohlberg and Aristotle Kristjan Kristjansson 2. Fundamental Hope, Meaning, and Self-Transcendence Nancy E. Snow 3. Aquinas on Sin, Self-Love, and Self-Transcendence Jennifer A. Frey 4.
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Introduction Jennifer A. Frey and Candace Vogler Part I: Perspectives from Philosophy 1. Epiphanic Moral Conversions: Going Beyond Kohlberg and Aristotle Kristjan Kristjansson 2. Fundamental Hope, Meaning, and Self-Transcendence Nancy E. Snow 3. Aquinas on Sin, Self-Love, and Self-Transcendence Jennifer A. Frey 4.
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2020
This chapter explores the foundations of the Buddhist doctrine of the anattā or “non-self,” and what the concept means and does not mean. It then examines the utility and limitations of the doctrine and proposes that the self is best understood as a set of interrelated reflective organismic processes. The chapter explains why Buddhism views the self as
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This chapter explores the foundations of the Buddhist doctrine of the anattā or “non-self,” and what the concept means and does not mean. It then examines the utility and limitations of the doctrine and proposes that the self is best understood as a set of interrelated reflective organismic processes. The chapter explains why Buddhism views the self as
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Self-Transcendence Theory and Contemplative Practices
Holistic Nursing Practice, 2019Reed's theory of self-transcendence describes relationships between vulnerability, self-transcendence, and well-being. Contemplative practices can promote self-transcendence and well-being, consistent with this theory. The central concepts of Reed's theory of self-transcendence are presented. Ways contemplative practices can be utilized to promote 1 or
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‘Materializing’ Self-Transcendence
Religious Studies and Theology“Religious experience” and “religious self-transcendence” are key concepts in the philosophical theology of Bernard Lonergan, SJ (1904–1984). In the last 30 years, however, both the empirical sources of Lonergan’s universalist view of religion and the category of “religion” itself have been subjected to searching postcolonial critiques.
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