Editing Immanence (section)

== Continental philosophy ==
[[Giordano Bruno]], [[Baruch Spinoza]] and possibly [[Georg Wilhelm Friedrich Hegel|Hegel]] espoused philosophies of immanence versus philosophies of transcendence such as [[Thomism]] or [[Aristotle|Aristotelian tradition]]. Kant's "transcendental" critique can be contrasted to Hegel's "immanent dialectics."<ref>For further information on Hegel's immanent dialectics, see J. T. Fraser, F. C. Haber, G. H. Müller (eds.), ''The Study of Time: Proceedings of the First Conference of the International Society for the Study of Time Oberwolfach (Black Forest) — West Germany, Springer Science & Business Media, 2012, p. 437.</ref>

[[Thomas Carlyle]]'s idea of "[[Natural Supernaturalism]]" posited the immanence of the divine in nature, history and man. [[Clement Charles Julian Webb]] explained that "Carlyle had done more than any other nineteenth-century writer to undermine belief in the transcendence of God and the origin of the material world in an act of creation in time, and to put in its place an 'essentially immanentist' theology, drawn largely from the writings of the [[German idealism|German Idealists]]." Carlyle's "Natural Supernaturalism" was highly influential on [[American Transcendentalism]] and [[British Idealism]].<ref>{{Cite journal |last=Jordan |first=Alexander |date=2019-10-02 |title=The Contribution of Thomas Carlyle to British Idealism, c. 1880–1930 |url=https://dx.doi.org/10.3366/shr.2019.0428 |journal=Scottish Historical Review |volume=98 |pages=439–468 |doi=10.3366/shr.2019.0428|s2cid=204477593 |url-access=subscription }}</ref>

[[Giovanni Gentile]]'s [[actual idealism]], sometimes called "philosophy of immanence" and the metaphysics of the "I", "affirms the organic synthesis of dialectical opposites that are immanent within actual or present awareness".<ref name="Moss">M. E. Moss, ''Mussolini's Fascist Philosopher: Giovanni Gentile Reconsidered'', Peter Lang, p. 7.</ref> His so-called method of immanence "attempted to avoid: (1) the postulate of an independently existing world or a Kantian ''Ding-an-sich'' ([[thing-in-itself]]), and (2) the tendency of neo-Hegelian philosophy to lose the particular self in an Absolute that amounts to a kind of mystical reality without distinctions."<ref name="Moss"/>

Political theorist [[Carl Schmitt]] used the term in his book ''[[Politische Theologie]]'' (1922), meaning a power within some thought, which makes it obvious for the people to accept it, without needing to claim being justified.<ref>Carl Schmitt: ''Political Theology'', 1922, found in: ''Political Theology: Four Chapters on the Concept of Sovereignty'', University of Chicago Press.</ref> The immanence of some political system or a part of it comes from the reigning contemporary definer of ''Weltanschauung'', namely religion (or any similar system of beliefs, such as rationalistic or relativistic world-view). Many hold Schmitt to be interested in an immanent polity without anything transcendent involved in its vital operations beyond the very border that separates it from the ''enemy'' outside. As such he might have ironically secularized politics in a way that liberalism never could have. But this is a contentious issue.<ref>{{Cite journal |last=Maschke |first=Günter |date=1989 |title=La Rappresentazione Cattolica: Carl Schmitts Politische Theologie mit Blick auf italienische Beiträge |journal=Der Staat |issue=28 |pages=557–575}}</ref> 

The French 20th-century philosopher Gilles Deleuze used the term immanence to refer to his "[[empiricist]] philosophy", which was obliged to create action and results rather than establish transcendents. His final text was titled ''Pure Immanence: Essays on a Life'' and spoke of a [[plane of immanence]].<ref>[http://www.egs.edu/library/gilles-deleuze/biography/ Gilles Deleuze.] {{webarchive|url=https://web.archive.org/web/20100611135900/http://www.egs.edu/library/gilles-deleuze/biography |date=2010-06-11 }} Profile in Philosophical Library. [[European Graduate School]].</ref>

Furthermore, the Russian Formalist film theorists perceived immanence as a specific method of discussing the limits of ability for a technological object. Specifically, this is the scope of potential uses of an object outside of the limits prescribed by culture or convention, and is instead simply the empirical spectrum of function for a technological artifact.<ref>Robert Stam, ''Film Theory'', 2006, p. 48.</ref>