In philosophy, transcendence conveys the basic ground concept from the word’s literal meaning (from Latin), of climbing or going beyond, albeit with varying connotations in its different historical and cultural stages. It includes philosophies, systems, and approaches that describe the fundamental structures of being, not as an ontology (theory of being), but as the framework of emergence and validation of knowledge of being.
In phenomenology, the “transcendent” is that which transcends our own consciousness: that which is objective rather than only a phenomenon of consciousness. Noema is employed in phenomenology to refer to the terminus of an intention as given for consciousness.
Jean-Paul Sartre also speaks of transcendence in his works. In Being and Nothingness, Sartre uses transcendence to describe the relation of the self to the object oriented world, as well as our concrete relations with others. For Sartre, the for-itself is sometimes called a transcendence. Additionally if the other is viewed strictly as an object, much like any other object, then the other is, for the for-itself, a transcendence-transcended. When the for-itself grasps the other in the others world, and grasps the subjectivity that the other has, it is referred to as transcending-transcendence. Thus, Sartre defines relations with others in terms of transcendence.
Contemporary transcendental philosophy is developed by German philosopher Harald Holz with a holistic approach. Holz liberated transcendental philosophy from the convergence of neo-Kantianism, he critically discussed transcendental pragmatism and the relation between transcendental philosophy, neo-empiricism and the so-called postmodernism.