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Journal articles on the topic 'Ascesis'

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Published: 4 June 2021

Last updated: 19 June 2025

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1

Rossi, Andrea. "Debt as a Form of Life." Philosophy Today 64, no. 2 (2020): 503–14. http://dx.doi.org/10.5840/philtoday202051338.

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This article is a review of two recently translated books by Italian philosopher Elettra Stimilli: The Debt of the Living: Ascesis and Capitalism (Albany: SUNY Press, 2017; translated by Arianna Bove) and Debt and Guilt: A Political Philosophy (London: Bloomsbury Academic, 2018; translated by Stefania Porcelli). The essay critically engages with (1) Stimilli’s interpretation of the nexus between ascesis and capitalism; (2) her account of the ascetic dimensions of contemporary economies of debt; (3) her reflections on the subversive potential of ascesis in the context of contemporary regimes of neoliberal governance.

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2

Allan Stoekl. "Post-Cartesian Ascesis." Cultural Critique 96 (2017): 263. http://dx.doi.org/10.5749/culturalcritique.96.2017.0263.

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Szczur, Piotr. "Antiochia Syryjska jako ośrodek ascezy i monastycyzmu w drugiej połowie IV w." Vox Patrum 70 (December 12, 2018): 45–69. http://dx.doi.org/10.31743/vp.3197.

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The article presents a particular phase in the evolution of Christian asceticism, as exemplified by the monastic-ascetic milieu of Syrian Antioch. The writings of John Chrysostom, Theodoret of Cyprus and Libanius, which all refer to ascetic and monastic life in Antioch and its environs in the second half of the fourth century, are examined. These analyses allow us to identify three types among Antiochian ascetics. First group described included lay inhabitants of Antioch, both male and female, who endeavored to conduct a deeper spiritual life; this group included also persons practicing syneisaktism – a specific mode of ascetic life in which female virgins consecrated to God lived together with men (especially clergy) practicing ascesis. The second group consisted of rustic ascetics, to wit both lay and clergy inhabitants of villages around Antioch who conduced an ascetic lifestyle. The third group were those ascetics who observed monastic (or semi-monastic) life in the Antiochian mountains, especially on Mount Silpios. Monks were held in considerably high esteem, enjoying great respect among the inhabitants of Antioch. This resulted in their occasionally ignoring the rules of detachment from the world and of solitary life, as they entertained visitors or guests and – for serious reasons (e.g. during the trial of inhabitants of Antioch following the tax rebellion in 387) – visited the city. Our analysis thus depicts Antioch and its vicinity as a center of ascetic and monastic life. The clear-cut conclusion that emerges is that pre-monastic and monastic forms of ascetic life both existed in Antioch in the second half of the fourth century.

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Wehlau, Ruth. "Literal and Symbolic: the Language of Asceticism in Two Lives of St Radegund." Florilegium 19, no. 1 (2002): 75–90. http://dx.doi.org/10.3138/flor.19.004.

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Ascesis as practised within the early church combined a variety of qualities and functions: combat with the devil, suffering and mortification of the flesh, separation from the world, and preparation for death. It was also a means by which those saints who were not martyrs demonstrated heroic action; through asceticism saints created and maintained power. Hagiographers, in turn, described the ascetic actions of saints in order to construct a sense of the saint's body as a holy place, a locus of power. And yet, ascetic behaviour is not transparent of interpretation; hagiographers represented ascetic practices, and thus sainthood itself, differently. These differences are readily apparent in the two major lives of St Radegund.

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Elrod-Sadler, Angela. "On Julia Kristeva’s Optimistic Ascesis." Journal of Philosophy: A Cross-Disciplinary Inquiry 2, no. 6 (2006): 48–60. http://dx.doi.org/10.5840/jphilnepal2006266.

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6

Neitzel, Odair, and Ivan Luís Schwengber. "Os conceitos de capacidade, habilidade e competência e a BNCC." Revista Educação e Emancipação 12, no. 2 (2019): 210. http://dx.doi.org/10.18764/2358-4319.v12n2p210-227.

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O presente ensaio é um trabalho de revisão bibliográfica de cunho analítico-hermenêutico. A pretensão é realizar uma reflexão sobre os conceitos de capacidade, competências e habilidades, a partir da concepção de ascese filosófica em Foucault e suas implicações para os processos formativos do educando nos espaços formais de educação. O texto faz uma retomada da concepção platônica de ascese da verdade, culminando com a exigência de objetivação do saber e renúncia da dimensão sensível humana e o seu contraponto, na ascese filosófica de Foucault. Por fim, o texto busca estabelecer algumas reflexões a respeito das implicações dessas duas concepções para o espaço educacional e para a formação do educando.Palavras-chave: Capacidade. Competência. Habilidade.The concepts of ability, ability and competence and the BNCCABSTRACT This essay is a bibliographic review of an analytical-hermeneutical perspective. The intention is to carry out a reflection on the concepts of capacity, competencies and abilities, based on the conception of philosophical asceticism in Foucault and its implications for the formative processes of the learner in the formal spaces of education. The text makes a resumption of the platonic conception of asceticism of truth, culminating with the requirement of objectification of knowledge and renunciation of the sensitive human dimension and its counterpoint, in the philosophical asceticism of Foucault. Finally, the text seeks to establish some reflections on the implications of these two conceptions for the educational space and for the formation of the student.Keywords: Capacity. Competence. Ability.Los conceptos de capacidad, habilidad y competencia y la BNCCRESUMENEl presente ensayo es un trabajo de revisión bibliográfica de abordaje analítico-hermenéutico. La pretensión es realizar una reflexión sobre los conceptos de capacidad, competencias y habilidades, a partir de ascesis filosófica en Foucault y sus implicaciones para los procesos formativos del educando en los espacios formales de educación. El texto retoma la concepción platónica de ascesis de la verdad, culminando con la exigencia de objetivación del saber y renuncia de la dimensión sensible humana y su contrapunto, en la ascesis filosófica de Foucault. Por fin, el texto busca establecer algunas reflexiones a respecto de las implicaciones de dichas concepciones para el espacio educacional y para la formación del educando.Palabras clave: Capacidad. Competencia. Habilidad.

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7

Rumpza, Stephanie. "The Ascesis of Ascesis: The Subversion of Care In Jean-Yves Lacoste and Evagrius Ponticus." Heythrop Journal 58, no. 5 (2014): 780–88. http://dx.doi.org/10.1111/heyj.12209.

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8

Alagna, Mirko. "A KAFKAESQUE AGE ASCESIS AND BIOPOLITICS." Soft Power 04, no. 02 (2016): 193–200. http://dx.doi.org/10.17450/160212.

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9

Urpeth, James. "‘Noble’ Ascesis Between Nietzsche and Foucault." New Nietzsche Studies 2, no. 3 (1998): 65–91. http://dx.doi.org/10.5840/newnietzsche199823/41.

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10

Yurkievich, Saúl. "José Antonio Valente: ascesis y lascivia." Prosemas 4 (February 19, 2020): 193. http://dx.doi.org/10.17811/prep.4.2019.193-199.

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11

Bevzyuk, Natalia Petrivna. "ETHICS OF SECULAR ASCESIS OF PROTESTANTISM." Perspectives. Socio-political journal, no. 1 (2024): 158–65. http://dx.doi.org/10.24195/spj1561-1264.2024.1.21.

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12

Darensky, Vitaly. "Philosophy as Ascesis of the Mind." Almanac “Essays on Conservatism” 4, no. 2024 (2024): 85–92. https://doi.org/10.24030/24092517-2024-0-4-85-92.

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The purpose of the article is to clarify I.A. Ilyin’s understanding of the main, “innermost” essence of philosophy as special “ascesis of the mind”. This is a return to the original purpose of philosophy. I.A. Ilyin’s “initiatory” understanding of the nature of philosophy is shown: philosophy is born from existential experience and spiritual insight, which passes into the inner work of the soul and into external life asceticism, and only after that philosophy is born as their understanding. The vocation of Russian philosophy is to return to the path of authenticity, which is always open. Ilyin’s understanding of the philosophy contains analogies with the concepts of the nature of philosophy of other thinkers of the Silver Age, but it is very original in its formulations. In addition, I.A. Ilyin had a project of the future Russian philosophy as part of the project of future Russia that would free itself from Bolshevism and embark on the path of Orthodox revival.

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13

BUGIULESCU, Marin. "CHRISTIAN ASCESIS: THE AXIS OF HARMONY OF SPIRITUAL LIFE." International Multidisciplinary Scientific Conference on the Dialogue between Sciences & Arts, Religion & Education 4, no. 1 (2020): 45–49. http://dx.doi.org/10.26520/mcdsare.2020.4.45-49.

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This article presents a very important topic that aims at the balance of the spiritual life, namely asceticism. Asceticism is the state developed by the divine energies that sustain man's spiritual progress. A believer, the more he practices on the path of doing good, the better and more virtuous he will become. The more he seeks to eliminate sin from his being, the purer and godlier he will become. This exercise is called in spiritual language: asceticism. Man is a reality of divine harmony, but we must keep in mind that this gracious presence cannot be expressed conceptually because it belongs to a transcendental, metaphysical reality. Therefore, Christian asceticism refers to the acquisition and perfection of life in Christ. In this endeavor man is not left alone. God's grace helps him to achieve the state of holiness, of perfection

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14

Sojka, Stanisław. "Asceza w świetle pism św. Grzegorza Wielkiego." Vox Patrum 12 (August 23, 1987): 337–43. http://dx.doi.org/10.31743/vp.10555.

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15

Davis, Erik. "Profane Illuminations: Robert Anton Wilson’s Hedonic Ascesis." Gnosis: Journal of Gnostic Studies 6, no. 2 (2021): 209–32. http://dx.doi.org/10.1163/2451859x-12340113.

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Abstract The writer Robert Anton Wilson (1932–2007) played a significant intellectual role in the American counterculture in the late 1970s, 1980s, and 1990s. Drawing from a wide range of discourses, as well as his own occultural fictions and personal experiments in “hedonic engineering,” Wilson presented a pluralistic view of reality that combined a pragmatic skepticism with a creative and esoteric embrace of the “meta-programming” possibilities of altered states of consciousness. In his 1975 Illuminatus! trilogy, written with Robert Shea, Wilson wove anarchist, psychedelic, and occult themes into a prophetic conspiracy fiction written with a satiric and willfully pulp sensibility. Ritually experimenting with psychedelic drugs and sexual magic – experiences related in his 1977 book Cosmic Trigger – Wilson developed a wayward if deeply self-reflexive theory and dialectical method of visionary practice, one that, amidst the paranoia, presented its own deconstructive and libertarian vision of gnosis. This essay contextualizes and unpacks Wilson’s visionary pragmatism in terms of Foucault’s roughly contemporaneous notion of “technologies of self,” later elaborated by Peter Sloterdijk as “anthropotechnics.” It also traces the specific debts that Wilson owed to other esoteric and psychedelic technologists of the self, including Aleister Crowley, Timothy Leary, and John Lilly.

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16

Urriza, José Luis. "La ascesis en la Forma de vivir." Mayéutica 15, no. 39 (1989): 279–309. http://dx.doi.org/10.5840/mayeutica19891539/4010.

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17

Baker, Robert. "Versions of Ascesis in Louise Glück’s Poetry." Cambridge Quarterly 47, no. 2 (2018): 131–54. http://dx.doi.org/10.1093/camqtly/bfy011.

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18

Malpas, Simon. "Sublime Ascesis: Lyotard, Art and the Event." Angelaki 7, no. 1 (2002): 199–212. http://dx.doi.org/10.1080/09697250220142128.

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19

Goicochea, Guillermo. "La escritura. Entre la crisis logocéntrica de Occidente y la ascesis caligráfica de Oriente. La escritura japonesa como caso. Resumen de Tesis de doctorado en Filosofía de Guillermo Goicochea." Revista de Filosofía (La Plata) 53, no. 1 (2023): e073. http://dx.doi.org/10.24215/29533392e073.

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20

Vigel, N., G. Shapoval, and E. Kartashova. "Love phenomenon in culture: from ascesis to tragic." HUMANITIES AND SOCIAL-ECONOMIC SCIENCES 110, no. 1 (2020): 61–64. http://dx.doi.org/10.18522/1997-2377-2020-110-1-61-64.

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21

Beckwith, Sarah. "Passionate Regulation: Enclosure, Ascesis, and the Feminist Imaginary." South Atlantic Quarterly 93, no. 4 (1994): 803–24. http://dx.doi.org/10.1215/00382876-93-4-803.

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22

Ortiz, Juan Emilio. "Foucault y Lacan: hacia una ascesis del buen hereje." Saberes y prácticas. Revista de Filosofía y Educación 7, no. 2 (2022): 1–18. http://dx.doi.org/10.48162/rev.36.059.

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El presente trabajo propone un diálogo entre la filosofía de Foucault y el psicoanálisis de Lacan, utilizando para eso el marco que ofrece el curso La Hermenéutica del sujeto del filósofo francés. A lo largo del mismo se exploran posibles puntos de contacto entre ambos discursos en torno a temas tales como una ascesis filosófica, el tratamiento de las pasiones, la función del otro y el deseo. El escrito parte de la convicción de que este diálogo puede ser mutuamente enriquecedor: del lado de la filosofía permite pensar un modo efectivo de realizar un trabajo estético sobre la propia existencia; del lado del psicoanálisis permite profundizar en su dimensión espiritual antes que médica y normalizadora. Asimismo, de la conjunción de ambos discursos pueden extraerse algunas ideas para pensar una ascesis subjetiva capaz de elaborar una disidencia razonada ante las formas de dominación imperantes.

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23

Doroszkiewicz, Warsonofiusz. "Antropologia i ascetyzm." Elpis 12 (2010): 51–70. http://dx.doi.org/10.15290/elpis.2010.12.06.

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Socrates described man as a soul imprisoned in the body, whereas the soul is in him that something which participates most in the divine nature, something that governs us. The Bible though sees a man as a complete whole, in which the soul, the spirit and the body are described as certain aspects of the functioning of this whole, and not its autonomous parts. a man is also understood as predestined by God to be saved thanks to the redemptory mission of the messiah – Jesus Christ. apostle Paul introduces the idea that a man consists of the body, the spirit and the soul. Human soul, due to the inherited results of the original sin, is in a permanent danger of the evil temptations. The key to its health is the mind which enables the man to know God, the interior sense of the things and the principles of created things. The mind tends to God, it can purify itself of the evil and introduce and maintain the holiness coming from God. The Fathers of the Philocalia considered the heart as the spiritual centre of the human person directly engaged in the spiritual warfare, and its purification considered as an indispensable condition of man’s transformation.God loves man, He created him on His image, gave him freedom and calls him unceasingly to the completion of the divine likeness – that is to the natural participation in the divine life. During the earthly life this participation is attained by a slow process of elevation above one’s own limits and opening oneself to the action of the uncreated energies of God. This process implies the purification of the hole human being by an ascetic effort in order to overcome the sinfulness. ascesis in Christianity is understood as a practice of renouncements, aiming at the spiritual freedom of any disordered attachement to the created reality. monastic ascesis is a complete renouncement, a constant crucifying of oneself in order to fight with the passions, to keep God’s commandments and to acquire virtues. This ascesis had different forms, of which the most important and significant is the practicing of the “pure prayer”, “the prayer of the heart” which helps a man to purify himself of the passions and acquire the knowledge of God, the ultimate peace and the contemplation of God.

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Van de Beek, Abraham. "The future of the church – a forgotten article of Oepke Noordmans." STJ | Stellenbosch Theological Journal 2, no. 2 (2016): 539–57. http://dx.doi.org/10.17570/stj.2016.v2n2.a24.

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An English translation of a recovered article by the Dutch theologian Oepke Noordmans, Kerk en Toekomst (Church and future) is presented. The relevance of this article for the present context, especially in South Africa, is discussed against the background of Noordmans’ theology. Noordmans is not concerned about the future of the church (which in the final analysis is not meant to last forever), but calls for participation in the Kingdom of God. Noordmans’ theology is highly critical of tendencies in churches to escape from hard reality and responsibilities (Noordmans calls this weak ascesis), or to claim easily manageable solutions. He calls for a more critical attitude in accordance with the eschatological call of the Kingdom, and for a closer unity of human beings as fallible people who are united because they share a life at the foot of the cross (strong ascesis).

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Hendi, Hendi, and Deswita Jihole. "Pathos and Its Implication in the Philokalia Fathers." Kurios 7, no. 1 (2021): 1. http://dx.doi.org/10.30995/kur.v7i1.195.

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This article is a review of πάθος (pathos; lust; desire) according to the Philokalia fathers. Pathos is the irrational expression of the soul. It arises from human decisions and choices (free will) alienated from Christ and becomes the disease of the soul (heart). This paper examines pathos, a list of pathos, the pathos process, and how to heal the pathos. The method of the study is the literature review by analyzing the Philokalia texts and other resources. Philokalia is a set of spiritual writings of the Church Fathers based on the Orthodox spiritual tradition. Pathos can only be healed by spiritual practice or discipline (ascesis). Each pathos requires a different ascesis. Jesus Prayer, nepsis, and prayer of the heart are the primary therapies for the sickness of the soul (pathos). The therapy is the purification of the soul to achieve theosis (becoming the likeness of Christ).

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González-Carpio Alcaraz, David. "Aproximaciones al mártir contemporáneo. La ascesis de David Nebreda." Revista Sonda: Investigación y Docencia en Artes y Letras 8 (December 31, 2019): 57–66. http://dx.doi.org/10.4995/sonda.2019.18291.

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El suplicio corporal como procedimiento reprobatorio ha sido intrínseco a la acción del hombre en cualquier cultura y época, desde el tono estoico de los héroes-mártires de la mitología griega clásica, hasta el martirio y el concepto de muerte en la Edad Media, circunscrita prácticamente en su totalidad al cristianismo. En la modernidad, el concepto de mártir traspasa el ámbito religioso para adquirir un sentido laico y existencial. Su imagen sacra de siglos anteriores se diluye hacia un camino de redención del cuerpo propio afligido generando una necesidad de auto-mortificación. En este texto se hará un breve recorrido histórico del concepto desde un contexto artístico. Sobre ese contexto se realizará un análisis de ciertas prácticas artísticas radicales, que desde los años 60, y hasta nuestros días, conectan íntimamente con códigos matriciales establecidos por la Iglesia en la Edad Media, y que fueron base de la representación en la iconografía del mártir en la pintura Barroca.

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Tillería Aqueveque, Leopoldo. "Técnica y ascesis en el espacio colosal de Sloterdijk." ACADEMO Revista de Investigación en Ciencias Sociales y Humanidades 9, no. 1 (2022): 93–102. http://dx.doi.org/10.30545/academo.2022.ene-jun.9.

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El estudio discutelas nociones de ascesis, espacialidad einmunizaciónen el marco de la teoría de las esferas de Sloterdijk. En tal sentido, esta filosofía–una Nova Scientiadel mundo contemporáneo-describiría la fisonomía de un “hombre técnico”al modode una existencia del tipo estar-con-el mundo.El proyectodel alemán, es decir, unaontología que nos define como seres llamados a constituir relaciones intersubjetivasimpregnadas de afectividad, espiritualidad y seguridad, demanda necesariamente nuestra performancecomo acróbatas de la tecnología. A diferencia del ascetismo axiológico de Nietzsche, la ascetología poscristiana de Sloterdijk debiera entenderse como la variedad de una moderna teoría de la secularización.Esta práctica ascética corrobora la conexión entre los microespacios y los macroespacios que el hombre se ha construido bajo la forma, al mismo tiempo, de una tecnología espiritual y material.Ya no se trata, como en Heidegger, del espacio interior del hombre, sino del exterior, del colosal

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28

Quash, Ben. "The Tragic Imagination and the Ascesis of the Eye." Modern Theology 34, no. 2 (2018): 258–66. http://dx.doi.org/10.1111/moth.12403.

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Yocum, Demetrio. "De otio religioso: Petrarch and the Laicization of Western Monastic Asceticism." Religion and the Arts 11, no. 3-4 (2007): 454–79. http://dx.doi.org/10.1163/156852907x244593.

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AbstractThree of Petrarch's major prose works in Latin—De otio religioso, De vita solitaria, and Secretum—are treatises dedicated to the topic of solitude as an escape from the negotium of worldly life. An inquiry into Petrarch's understanding of solitude will show, however, that far from representing an idealized withdrawal from engagement in the world, ascesis is a technique employed by Petrarch to construct his own ideal of the public intellectual, disengaged and resistant to structures of coercive authority and power. His reshaping of an ascetic lineage, which puts early Christian authors side by side with writers from the ancient Latin Stoic tradition, may be seen as an attempt to delineate a new, laicized form of monasticism and the ascetic life. In turning to a closer examination of De otio religioso, this paper will emphasize two areas of interest, which seek to support the thesis that Petrarch's pursuit of contemplative life was strategic for the shaping of an uncompromised, intellectual, Christian identity: the presence of an absence, represented by Bruno, founder of the Carthusian order, as a model of ascetic dissent; and the absence of a presence, evoked by a radical reading of the Latin verb vacare with its more kenotic implications.

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Chrulew, Matthew. "Pastoral counter-conducts: Religious resistance in Foucault’s genealogy of Christianity." Critical Research on Religion 2, no. 1 (2014): 55–65. http://dx.doi.org/10.1177/2050303214520776.

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The internal resistance to religious forms of power is often at issue in Michel Foucault’s genealogy of Christianity. For this anti-clerical Nietzschean, religion is, like science, always a battle over bodies and souls. In his 1978 Collège de France lectures, he traced the nature and descent of an apparatus of “pastoral power” characterized by confession, direction, obedience, and sacrifice. Governmental rationality, both individualizing and totalizing, is its modern descendant. At different moments, Foucault rather infamously opposed to the pastorate and governmentality such ethico-political spiritualities as the Iranian Revolution and ancient Greek ascesis, but he also took care to identify numerous forms of resistance specific and internal to Christianity itself. His lecture of 1 March 1978 outlined five examples of “insurrections of conduct”: “eschatology, Scripture, mysticism, the community, and ascesis.” I will detail Foucault’s analysis of pastoral counter-conducts, and explore how he sets up the nature and stakes of this tension within Christianity and its secular kin.

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31

Murad, Afonso, and Jaime Tatay. "Ascesis cristiana y estilo de vida sostenible: diálogo de la ecoteología con la teóloga ortodoxa Elizabeth Theokritoff." Cuestiones Teológicas 52, no. 117 (2025): 1–20. https://doi.org/10.18566/cueteo.v52n117.a07.

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El artículo explora la contribución original de la teóloga ortodoxa Elizabeth Theokritoff a la ecoteología, en particular su propuesta de integración del ascetismo cristiano en un estilo de vida sostenible. Basándose en la teología patrística oriental, Theokritoff defiende que la ascesis cristiana no implica un desprecio del mundo material, sino una autolimitación para superar el consumismo y establecer una relación de comunión con la creación. Destaca la inmanencia de Dios en la creación a través de los logoi presentes en cada criatura, que se manifiestan en la Palabra encarnada (Cristo) y se cumplen en la glorificación escatológica de la materia. La autora integra el ethos ascético en el ethos eucarístico y sacramental, evitando reducir la ascesis a meras normas. Su planteamiento posibilita una visión positiva del cuerpo humano y la materia, destinados a participar de la gloria de Dios, una espiritualidad que asume la creación como parte del proyecto salvífico de Dios y un camino novedoso para la conversión ecológica en clave cristiana.

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Hendi, Hendi, and Sesilina Gulo. "Godaan Seorang Imam dalam Pelayanan menurut Yohanes Krisostomus." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 6, no. 1 (2021): 46–64. http://dx.doi.org/10.30648/dun.v6i1.430.

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Abstract. This article discussed how a priest (church elder or overseer) can overcome worldly temptations through three spiritual disciplines or ascesis: prayer, fasting, and inner guarding. This article used the analytical and argumentative methods in literature written by John Chrysostom in his book "On the Priesthood" and the writings of the Church Fathers to contribute to the ministry of a priest. These three points of ascesis produce a holiness which makes him more Christlike. First, through prayer a priest can practice defeating the temptations and passions that arise from within his soul. Second, through fasting he is trained to overcome the temptations and passions that arise from the body or the flesh. Third, through inner vigilance (nepsis) he will be able to overcome the temptations of Satan who has continually seduced humans throughout the ages. These three asceses are aimed at bringing and guiding a priest to live a holy life, that is, against the desires of the flesh or worldly temptations and to produce good fruits that can be practiced in the ministry and society.Abstrak. Artikel ini mengkaji tentang cara seorang imam (penatua atau pengawas gereja) dalam mengatasi godaan-godaan duniawi melalui tiga disiplin rohani atau askesis: doa, puasa, dan keberjagaan batin. Artikel ini menggunakan metode analistis dan argumentatif di dalam literatur yang ditulis oleh Yohanes Krisostomus dalam bukunya “On The Priesthood” dan tulisan para Bapa-bapa Gereja untuk memberikan kontribusi bagi pelayanan seorang imam. Ketiga pokok askesis ini menghasilkan kekudusan yang semakin menyempurnakan dia menjadi serupa Kristus. Pertama, melalui doa seorang imam dapat berlatih mengalahkan godaan dan nafsu yang timbul dari dalam jiwanya. Kedua, melalui puasa dia dilatih untuk mengalahkan godaan dan nafsu yang timbul dari tubuh atau daging. Ketiga, melalui keberjagaan batin (nepsis) dia akan bisa mengatasi godaan dari Iblis yang senantiasa tanpa henti menggoda manusia di sepanjang zaman. Ketiga askesis ini bertujuan membawa dan menuntun seorang imam untuk hidup kudus yaitu melawan keinginan daging atau godaan-godaan duniawi dan menghasilkan buah-buah kebajikan yang bisa dipraktikkan di pelayanan dan masyarakat.

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Pinheiro-Jones, Rossana. "ENTRE FILOSOFIA ANTIGA E MONAQUISMO MEDIEVAL: UM LUGAR PARA JOÃO CASSIANO (C. 360-430)." Síntese: Revista de Filosofia 45, no. 141 (2018): 145. http://dx.doi.org/10.20911/21769389v45n141p145/2018.

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Resumo: O presente artigo tem o intuito de desenvolver uma reflexão sobre a relação entre filosofia antiga e monaquismo medieval, tal qual apresentada nas obras de João Cassiano, escritas entre 419 e 426 d.C. Defenderemos a hipótese de que Cassiano pode ser considerado um autor limítrofe entre Antiguidade e Idade Média pela relação que estabeleceu entre tradição e inovação e pela importância que atribuiu à ascese, prática filosófica antiga, como essencial à forma de vida monástica.Abstract: This article aims to discuss the relationship between Ancient Philosophy and Medieval monachism, in analysing John Cassian´s work (aprox 419-426). It also aims to demonstrate how Cassian can be considered an author situated in the boundaries between Antiquity and Middle Ages due to the way, in his works, he approaches the limits of tradition and innovation and argues in favour of ascesis, an ancient philosophical practice, as essential for monastic life.

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Hector, Kevin W. "Trinity, Ascesis, and Culture: Contextualizing Coakley'sGod, Sexuality, and the Self." Modern Theology 30, no. 4 (2014): 561–66. http://dx.doi.org/10.1111/moth.12131.

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Campagnolo, Matteo. "Casaubon’s Ephemerides as a Companion of Calvinist Ascesis through Labour." Erudition and the Republic of Letters 4, no. 3 (2019): 316–29. http://dx.doi.org/10.1163/24055069-00403002.

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The Hellenist Isaac Casaubon taught at Geneva’s Academy from 1582 to 1596. Invited to Montpellier’s University as the future restorer of Greek studies, after the tormented years of the French civil wars, he moved to the Midi of France. A few weeks later, Casaubon started to keep a diary. The psychological reasons of this decision and the nature of his journal are examined. Started as a sort of log-book, it is argued that its deep roots are to be sought in the difficulty to adapt himself to an environment so utterly contrasting with reformed Geneva, lacking sound and comfortable “religious safeguards”, and in the sudden solitude in which he fell, deprived as he was of the contact with his coreligionist colleagues and friends. Casaubon, Rousseau, Amiel, three authors deeply stamped by Reformation: it cannot be due to sheer coincidence if they all started very personal autobiographical writings, eventually worded as journal intime. The root of Capitalism and of Punctuality has been shown to be the Genevan Reformation, the author argues that the genre of the journal intime too developed under the new psychological relationship of persons to themselves which grew out of the unprecedented religious and moral context.

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Stokes, Christopher. "LORN SUBJECTS: HAUNTING, FRACTURE AND ASCESIS IN CHARLOTTE SMITH'S ELEGIAC SONNETS." Women's Writing 16, no. 1 (2009): 143–60. http://dx.doi.org/10.1080/09699080902768331.

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Mullaney, Casey. "Pope Francis and the Catholic Worker on the Ascesis of Attention." Journal of Catholic Social Thought 20, no. 2 (2023): 327–46. http://dx.doi.org/10.5840/jcathsoc202320222.

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Pope Francis’s encyclical Fratelli tutti elevates some key themes of his papacy. Using the parable of the Good Samaritan as a framing narrative, Francis outlines an active, nonviolent style of politics and social engagement based on practices of attention and hospitality toward one’s neighbors. Francis refers to this mode of engagement as “social friendship.” Francis’s pastoral letters and homilies draw from the content and methodologies common to Latin American liberation theology, but many of his insights are mirrored in an Anglo-American context through the witness of the Catholic Worker movement. This paper looks to the Catholic Worker for a mode by which the Gospel of social friendship can be lived out through asceses of attention and hospitality to the unhoused. Social friendship leads one to responsible action, and universal membership in the Body of Christ calls into question the structures that oppress the vulnerable.

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Kostova-Panayotova, Magdalena. "Creativity as Ascesis and Pain “А Ballad of Georg Henichˮ (Viktor Paskov)". Bulgarski Ezik i Literatura-Bulgarian Language and Literature 66, № 4 (2024): 367–72. http://dx.doi.org/10.53656/bel2024-4-1.

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The report examines Victor Paskov‘s novel as a phenomenon that is part of his memorable and vivid prose of suffering and rejection of a dehumanized world in which guilds and mediocrity are leading. The reluctance of the creator, the impossibility and reluctance to adapt to an inhuman reality are also the focus of other works of the writer, but here the assumption that the things that have meaning, which should elevate us, bring ridicule and isolation to the creator, draw the uncomfortable contours of a reality where compassion and love are rather the exception. Yet the strength of this novel is in its message about creativity as a counterpoint and the meaning of creation.

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Pià Comella, Jordi. "Du protreptique à l’auto-exhortation : l’exemple des Lettres à Lucilius de Sénèque." Vita Latina 195, no. 1 (2017): 189–206. http://dx.doi.org/10.3406/vita.2017.1849.

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This paper tries to show how Moral Letters to Lucilius aim at adapting protreptic topics to the reader’s, Lucilius’ and Seneca’s own moral ascesis. The originality of the epistles consists in being a self-exhortation : the author is in fact the reader and the patient who needs to be cured. Haunted by the fragility of his life, Seneca gives a dramatic dimension to the exemplum and religious images : he has to eradicate urgently his passions since he’s old and will soon be sentenced to death.

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González Salinero, Raúl. "Ocio y ascesis aristocrática : Jerónimo y su lectio divina en Roma (382-385)." Espacio Tiempo y Forma. Serie II, Historia Antigua 1, no. 24 (2011): 543. http://dx.doi.org/10.5944/etfii.24.2011.1879.

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PĂUNOIU, Georgian. "FROM ASCESIS TO CONTEMPLATION: SCRIPTURE READING, MEDITATION AND PRAYER IN THE WRITINGS OF SAINT ISAAC THE SYRIAN." Icoana Credintei 6, no. 11 (2020): 74–82. http://dx.doi.org/10.26520/icoana.2020.11.6.74-82.

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Agulles Martos, Juan M. "Comunidad, inmunidad y tecnología. Una aproximación crítica al transhumanismo / Community, Immunity and Technology. A Critical Approach to Transhumanism." Argumentos de Razón Técnica, no. 24 (2021): 92–115. http://dx.doi.org/10.12795/argumentos/2021.i24.04.

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El presente artículo tiene como objeto realizar una aproximación crítica a las teorías transhumanistas y posthumanistas y los retos que plantean para las ciencias sociales. Se partirá, para ello, de una historia conceptual del término “comunidad” como opuesto a “sociedad” que forjó “la invención de lo social” como objeto de conocimiento. Se abordarán los presupuestos conceptuales de las corrientes posthumanistas y transhumanistas y su ascesis tecnológica como parte de una teología política neoliberal. Se explorará la polaridad comunidad/inmunidad como herramienta de análisis crítico de estas tendencias y propuesta para una fundamentación alternativa de “lo social” como objeto de conocimiento

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Bryden, Mary. "Beckett, Maritain, and Merton: The Negative Way." Samuel Beckett Today / Aujourd'hui 21, no. 1 (2010): 45–58. http://dx.doi.org/10.1163/18757405-021001004.

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This essay begins by acknowledging Marius Buning's major contribution to understandings of Beckett's work in relation to negative theology. After situating the apophatic tradition as Beckett encountered it, the essay focuses on Thomas Merton (poet, writer, and Trappist monk), the fortieth anniversary of whose death was commemorated in 2008. Merton was acutely responsive to Beckett's writing, discerning in parts of it a radical ascesis and apophaticism. In analysing Merton's nuanced attitude to Beckett, the discussion draws in the figure of Jacques Maritain, demonstrating the divergences between Merton and Beckett in relation to this prominent French scholar of Thomas Aquinas.

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Moon, Soon-Pyo. "The Coordinate System of Modern Korean Philosophy - Catastrophe, Enlightenment, Insurrection, Constitution, Persona and Ascesis." Journal of the Daedong Philosophical Association 94 (March 31, 2021): 129–53. http://dx.doi.org/10.20539/deadong.2021.94.06.

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Ruddy, Christopher. "The Ignatian Matrix of Henri De Lubac's Thought on Temptation, Ascesis, and theHomo Ecclesiasticus." Heythrop Journal 58, no. 5 (2013): 789–805. http://dx.doi.org/10.1111/heyj.12121.

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Xie, Zhou, and Weiwei Zhang. "Retreat spiritual practice and the anthropology of ascesis in V. Makanin's novel The Forerunner." World of Russian-Speaking Countries, no. 4 (2022): 110–25. http://dx.doi.org/10.20323/2658-7866-2022-4-14-110-125.

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Expósito, Serrano Jorge. "Crítica y ascesis: la influencia del periodo medio de Nietzsche en el último Foucault." Dorsal. Revista de Estudios Foucaultianos, no. 16 (June 25, 2024): 75–94. https://doi.org/10.5281/zenodo.12533462.

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<strong>Resumen: </strong>El propósito de este artículo es subrayar la influencia en el último Foucault del pensamiento desarrollado por Nietzsche en su periodo medio. Sin desdeñar la influencia de Nietzsche en la genealogía foucaultiana, este artículo se centra en la figura del espíritu libre, a la cual creo que se aproxima Foucault en su tarea filosófica. Para mostrar esta cercanía, desarrollo en detalle la idea nietzscheana de <em>la vida o la filosofía como ensayo</em>, y mantengo que para ambos autores juega un papel determinante en su método y en su propuesta filosófica. Mi hipótesis es que podemos establecer una filiación entre la crítica nietzscheana y la ontología crítica de nosotros mismos que plantea Foucault, no solo invocando su carácter genealógico, sino en tanto que ambos proyectos críticos conducen directamente a la puesta en marcha de una ascesis, a una transformación del sujeto mediante un trabajo de sí.  <strong>Abstract: </strong>The purpose of this article is to underline the influence of the thought developed by Nietzsche in his middle period on the later Foucault. Without denying Nietzsche’s influence on Foucauldian genealogy, this article focuses on the figure of the free spirit, which I believe Foucault approaches in his philosophical work. To show this closeness, I develop in detail the Nietzschean idea of life as an essay, and I claim this idea plays a decisive role for both authors in their method and philosophical project. My hypothesis is that we can establish a filiation between Nietzschean critique and Foucault’s critical ontology of ourselves, not only by invoking their genealogical character, but also insofar as both critical projects lead directly to the development of an askesis, to a transformation of the subject through the work of the self.

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Fuentes, Pablo, and Edson Faúndez V. "“¿Quiere tomarse una cerveza? No, gracias”. La lucha temperante de Manuel Rojas." Literatura y Lingüística, no. 50 (October 14, 2024): 189–218. http://dx.doi.org/10.29344/0717621x.50.3556.

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Proponemos, en este artículo, identificar y analizar las estrategias descriptivas utilizadas por Manuel Rojas para promover la sobriedad y la abstinencia alcohólica en su escritura literaria. La hipótesis sugiere, por una parte, que el narrador rojiano describe los perjuicios que provoca el alcohol mediante la reiteración de tres procedimientos descriptivos interrelacionados: la “irresponsabilidad”, la “irracionalidad” y la “impudicia”. La sobriedad, por otra parte, se promueve mediante la pormenorización de atributos descriptivos específicos para cada personaje abstinente. Desde esta perspectiva, la escritura literaria de Rojas despliega una ascesis de raigambre anarquista que conduce al autodominio del sujeto, cualidad imprescindible para la formación de individuos capaces de desplegar sueños de transformación social.

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Helgueta Manso, Javier. "Jeanette L. Clariond y Gloria Gervitz ante la revelación: un ejercicio de ascestética comparada." Monteagudo, no. 29 (April 18, 2024): 77–95. http://dx.doi.org/10.6018/monteagudo.588901.

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En las últimas décadas, Jeannette Clariond y Gloria Gervitz destacan como creadoras de una original poética trascendente. Desde mi punto de vista, sus respectivos poemarios Ante un cuerpo desnudo (2020) y Migraciones (1976-2020) podrían estudiarse como manifestaciones de la ascestética: esto es, una estética ascética, un método neomisticista de la ascesis que se basa en el acto enunciativo del poema y en su construcción. Entendiendo el primero com una oración y el segundo como ritual, conforme a las indicaciones explícitas de las autoras, en este artículo se estudiará, comparativamente, la referencialidad y el imaginario místico que permiten a las poetas situarse y decir(se) ante la revelación.

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Kelly, Martha M. F. "Cultural Transformation as Transdisfiguration in Pasternak’s Doctor Zhivago." Russian History 40, no. 1 (2013): 68–89. http://dx.doi.org/10.1163/18763316-04001005.

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This article offers an innovative reconsideration of Boris Pasternak’s Doctor Zhivago by examining the author’s understanding of Orthodox asceticism. Kelly shows how Pasternak opposes traditional Orthodox notions of asceticism with the cold materialism of Marxism. But the author does more than merely prefer the former over the latter. According to Kelly, Pasternak poses an asceticism rooted not in the severe abnegation of carnal desires, but in the embracing of the passions and full acceptance of humanity. Kelly argues that Doctor Zhivago offers a timely and necessary tweak of Orthodox asceticism (ascesis) and religious transfiguration (theosis) as a palliative and possible salvation for a Russia torn apart intellectually and spiritually, as well as politically and militarily, by revolution.

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