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Secularists and Scientists are often suspicious of the need for transcendence and posit true knowledge comes only from objectivity. Husserl struggled with this notion and gradually adopted a more creative approach identified as [[transcendental idealism]].<ref name="Dupré ">Dupré, Louis (1968). "Husserl's Thought on God and Faith," ''Philosophy and Phenomenological Research'', Vol. 29, No. 2, pp. 201-215.</ref> The astronomical numbers of unperceived and unexpected features become evident, "intuitively presented," only by further observation.<ref>{{cite encyclopedia|url=https://plato.stanford.edu/entries/husserl/ |title=Edmund Husserl|encyclopedia=Stanford Encyclopedia of Philosophy}}</ref> But the focus is not about "being," but about being the questioner. Every structure in a questioner's desire for knowledge mediates meaning, and even the sciences factor into "[[dharma]]," principles that order understanding. The act of becoming, or "being the questioner of being" transcends self-contained content and finds expression in conscious questioning, a process that returns self to experience and knowing.<ref name="foo3" /><ref name="foo9">''The Transcendental Imagination: An Essay in Philosophical Theology,'' Winquist, Charles (1972). The Hague: Martinus Nijhoff.</ref>
These observations are best done from the middle.<ref name="foo4" /> Acceptance of experience demands interpretation. Experience is often camouflaged, and the significance of being in the middle of experience is not easily accessed. Seeing through the manifest content of experience (see [[content (Freudian dream analysis)]]) reveals its hidden nature. This unmasking has traditionally been taught by prophets, Jesus, Muhammad, Buddha, and sages across the globe. Even psychoanalytic interpretation, Winquist argued, counts. The mask of piety that covers deliberate, hurtful acts, for example, simplifies reality and contributes to a “simplicity of denial.” We cannot “dream a story forward” if the story being told is not recognized for what it is.<ref name="Hermeneutics">Winquist, Charles E (1980). ''Practical Hermeneutics, A Revised Agenda for the Ministry''. Chico, California: Scholars Press, pp. 88-90.</ref> An awareness of the “I” of consciousness returns into itself, and being “in-itself” reaches beyond selfhood to unity with the universal. This understanding places us in the middle of experience, or the “middle term,” an awareness where the individual renounces self. Hegel, for example, called this the consciousness of the certainty of being all truth.<ref name="foo12" />
=== Postmodern theology ===
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This is the process of life and language, but nothing superior in creation revealed to humankind, Yahweh, the Lord, Allah, Buddha is subject to the "controlling rules" of verification contemporary society demands ad nauseam. Theology, from the secular perspective is made to look naive, if not outright foolish and stupid. The future of theology is not defined exclusively by the text being read and studied. It is unveiled by showing the possibilities in what Winquist called humanity's "existential elements," which belong to life and the sacred connections revealed in the depths of human limitations.<ref name="foo4">''The Surface of the Deep'', Winquist, Charles (Colorado: The Davies Group, 2003).</ref><ref name="foo7"/> Renewal is found in balance with the structures of creation, the very source of human existence.<ref name="foo4" />
Those who first stood against God in solidarity with humanistic liberation seemed to have been culpable in the meaning of God as His or Her own condition when unified with the structures of being people encounter in every meeting with reality.<ref name="foo" /> Both the self and God are eclipsed with the deconstruction of the ontotheological tradition, which Winquist explored in his study of Tillich as an analysis of those structures of being encountered in reality. But while awareness within oneself may not exist beyond a "picturing consciousness," or beyond the self, it returns to have within itself all contingencies, or moments. Thus substance becomes subject, and abstractions and lifelessness disappears. The actual, or simple and universal, manifests itself.<ref name="
Winquist posited that illuminating, or satisfying, the becoming of the occasion was a kind of prehension to finding a structured order: an interaction of subject with event, or entity (the other), that concerned perception, but not always reliable cognition.<ref name="foo9" /><ref name="Whitehead">{{cite book |last1=Whitehead |first1=Alfred North |title=Process and Reality |date=1929 |publisher=London: Cambridge University Press}}</ref> This concept, presented in Winquist’s theological work, and actually grounded in empirical studies, suggested emotional states heighten memory retention.<ref name="foo9" /><ref name="Jensen">{{cite book |last1=Jensen |first1=Eric |title=Teaching with the Brain in Mind |date=2005 |publisher=Alexandria, Va: Association for Supervision and Curriculum Development}}</ref> Thus, that which integrates physical reality with conceptuality is founded in the "transcendental imagination," a connection that shields, yet binds humanity to reality. People's emotionality coheres to the structures they encounter in life.<ref name="foo9" /> Winquist argued there is a life history of striving beyond the passage of actualities; emotional and objective understanding (the conceptional reality of the transcendental imagination), as well as subjective goals, and the primordial nature of God bring interpretive, foundational knowledge.<ref name="foo9" />
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