Changes

As the experiences or facets subsummed under each branch of Philosophy are multitudenous, the "why", that is, the solution or explanation, becomes  that which unifies, simplifies in the sense that it points to what is behind it all, and more comprehensive. The "location" of the "why" for much of philosophy has been found either outside the processees and material of discussion, that is the explanatory principal is "transcendent", or found within, that is, the principal is "immanent". An example of the latter sees in the many (transitory) changes before our eyes the one true reality - the one blazing fire and not the tongues of flame, the one river and not the continually different passing waters, the one deity within all the gods, the one Godhead expressed by and within the whole created matter (pantheism), the eastern Atman is Brahman, where the individual soul is the world soul. A discussion of "causality becomes very much a discussion of manifestation of what is, of "epiphany".  

As the experiences or facets subsummed under each branch of Philosophy are multitudenous, the "why", that is, the solution or explanation, becomes  that which unifies, simplifies in the sense that it points to what is behind it all, and more comprehensive. The "location" of the "why" for much of philosophy has been found either outside the processees and material of discussion, that is the explanatory principal is "transcendent", or found within, that is, the principal is "immanent". An example of the latter sees in the many (transitory) changes before our eyes the one true reality - the one blazing fire and not the tongues of flame, the one river and not the continually different passing waters, the one deity within all the gods, the one Godhead expressed by and within the whole created matter (pantheism), the eastern Atman is Brahman, where the individual soul is the world soul. A discussion of "causality becomes very much a discussion of manifestation of what is, of "epiphany".  

On the other hand, when the explanatory principal is transcendant, that is, outside, "causality" comes to the fore as well as "purpose", " plan", and "intent", and, of course , the Being who is Himself "on the outside" of the creation, God. Even to call God a "He" and not an "it" points to our own value of what we know as ''personality'' and positing the greater fulfillment of this "Outside". Sometimes, there is a fluidity from one to another as in the Philosophy of History, One can see the transition from  

On the other hand, when the explanatory principal is transcendant, that is, outside, "causality" comes to the fore as well as "purpose", " plan", and "intent", and, of course , the Being who is Himself "on the outside" of the creation, God. Even to call God a "He" and not an "it" points to our own value of what we know as ''personality'' and positing the greater fulfillment of this "Outside". Sometimes, there is a fluidity from one to another as in the Philosophy of History, One can see the transition from:

1. the ''transcendent'' Biblical God who intervenes in History and the prophets who produces a ''linear''  understanding of history by proclaiming a future kingdom  that could be different than the past, according to how we live, in distinction to the previous ''cyclical '' histories of the ancient Near East.  

1. the ''transcendent'' Biblical God who intervenes in History and the prophets who produces a ''linear''  understanding of history by proclaiming a future kingdom  that could be different than the past, according to how we live, in distinction to the previous ''cyclical '' histories of the ancient Near East.  

2. to the linear but ''immanent'' principal of F. Hegel which sees that developing Idea within the matter of History itself, developing according to a thesis, producing its opposite, an antithesis, leading to, in the combination of both, a new reality, a synthesis.

2. to the linear but ''immanent'' principal of F. Hegel which sees that developing Idea within the matter of History itself, developing according to a thesis, producing its opposite, an antithesis, leading to, in the combination of both, a new reality, a synthesis. This, in turn, leads to the "idea of Progress" but non directed and unguided by any transcendent principle. 

3. to the denuded of all Idea and spirit but retaining the linear history as vestige, now Marxism's "mechanistic"  principal of utopian Dialectical Materialism - thesis, antithesis, antithesis of Class struggle.  

3. to the denuded of all Idea and spirit but retaining the linear history as vestige, now Marxism's "mechanistic"  principal of utopian Dialectical Materialism - thesis, antithesis, antithesis of Class struggle. This leads to the "idea of the Inevitable".

"Revelation to"  man, such as is provided by the God declared in the Old and New Testaments, rather  than "manifestation within" man (and all else) is the natural complement for the quest that man sets before himself for the solutions, fulfillments, alleviations, etc, required by his very living, and to which Philosophy addresses itself.

"Revelation to"  man, such as is provided by the God declared in the Old and New Testaments, rather  than "manifestation within" man (and all else) is the natural complement for the quest that man sets before himself for the solutions, fulfillments, alleviations, etc, required by his very living, and to which Philosophy addresses itself.