Relevant bibliographies by topics / Ascetic lifestyle

Contents

  1. Journal articles
  2. Books
  3. Book chapters
  4. Conference papers

Academic literature on the topic 'Ascetic lifestyle'

Author: Grafiati
Published: 3 June 2025
Last updated: 1 August 2025

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Ascetic lifestyle.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Ascetic lifestyle"

1

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.

Full text
Abstract:
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 syneis
APA, Harvard, Vancouver, ISO, and other styles
2

Morrisson, Iain. "Nietzsche’s Nervous Ascetics: The Physiological Roots of the Ascetic Ideal." Journal of Nietzsche Studies 53, no. 2 (2022): 163–80. http://dx.doi.org/10.5325/jnietstud.53.2.0163.

Full text
Abstract:
Abstract In this article, I explore Nietzsche’s account of the origins of the ascetic ideal in his Genealogy of Morality (GM). I offer a reading of his claim that this ideal springs from an instinctive response to the sicknesses he describes as “physiological inhibition and exhaustion” (GM III:13), arguing that these sicknesses are primarily nervous conditions found among the priestly class who come up with the ascetic ideal, and periodically among “large masses of people” (GM III:17). The historical frequency of the latter outbreaks accounts for the popularity of the ideal. But the origin sto
APA, Harvard, Vancouver, ISO, and other styles
3

Schroeder, Caroline T. "“A Suitable Abode for Christ”: The Church Building as Symbol of Ascetic Renunciation in Early Monasticism." Church History 73, no. 3 (2004): 472–521. http://dx.doi.org/10.1017/s0009640700098267.

Full text
Abstract:
In reading many early Christian texts from and about Egypt, one is struck by the importance of space for the ascetic lifestyle. Whether it be Antony locked in his desert fortress, the tightly arranged cells of Kellia in theApopthegmata Patrum, or the landscape of the desert in so much hagiographical literature, the space in which the early Christians practiced ascetic renunciation was as infused with as much meaning as the ascetic practices themselves. Since few texts with descriptions of early ascetic space survive, studies have been left largely to archaeologists and art historians, not hist
APA, Harvard, Vancouver, ISO, and other styles
4

Salov, Petr Yu. "A personal and social ideal according to the Teachings of St. Abba Dorotheus." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 24, no. 2 (2024): 167–71. http://dx.doi.org/10.18500/1819-7671-2024-24-2-167-171.

Full text
Abstract:
Introduction. Christianity, which developed in special historical conditions on the territory of Byzantine Gaza, gradually formed a unique school of spiritual mentoring in the region, associated with the names of outstanding ascetics. At the same time, a regional ascetic literary tradition was developed. Theoretical analysis. Dorotheus of Gaza, an outstanding Christian teacher of the early Byzantine period, formulates his own critical view of contemporary social norms, human nature and the causes of human vices, contrasting them with the lifestyle of a Christian ascetic. Abba Dorotheus pays co
APA, Harvard, Vancouver, ISO, and other styles
5

Gemeinhardt, Peter. "Monastic Teaching and Episcopal Preaching: Education in the Lives of the Bishops of Arles in Late Antiquity." Journal of Late Antiquity 17, no. 2 (2024): 451–92. https://doi.org/10.1353/jla.2024.a946855.

Full text
Abstract:
Abstract: The present paper discusses the relationship between ascetic authority and classical education in Late Antiquity with special regard to bishops in fifth-and sixth-century Gaul. A period of ascetic formation was reckoned a common marker of quality for future bishops. Among them, Honoratus, Hilary, and Caesarius of Arles stand out by their ability to preach and thus put their rhetorical skills to good use for their parish. All three had been members of the monastic community at Lérins (founded by Honoratus himself). While their Lives follow different strategies to appreciate these lite
APA, Harvard, Vancouver, ISO, and other styles
6

Pålsson, Katarina. "Jerome and His Readers: Authority, Community, and the Ideal of Humility." Journal for Late Antique Religion and Culture 18, no. 2 (2024): 74–94. https://doi.org/10.18573/jlarc.147.

Full text
Abstract:
Jerome of Stridon was one of the most important biblical exegetes in early Christianity. Analyzing letters as well as prefaces to biblical commentaries written by Jerome, this article discusses four criteria which he considered to be necessary for orthodox exegesis to take place: 1) education and learning; 2) studying the Scriptures as part of an ascetic lifestyle; 3) divine help; and 4) learning in community. The article pays particular attention to the importance of community in Jerome’s theory of exegesis, and argues that focusing on the reading community rather than the individual exegete
APA, Harvard, Vancouver, ISO, and other styles
7

Paper, Jordan. "Eremitism in China." Journal of Asian and African Studies 34, no. 1 (1999): 46–55. http://dx.doi.org/10.1163/156852199x00167.

Full text
Abstract:
The ascetic-eremitic life typical of the elite spirituality of Buddhism and pre-Protestant Christianity was not a part of Chinese culture prior to the introduction of Buddhism, and it has been viewed askance from the standpoint of normative Chinese values to the present. On the other hand, an unusual non-ascetic eremitism has a history in China that precedes Buddhism. The equivalent of the eremitic life in China into the present, for the elite, of course, was to refuse to hold governmental office or to be forced into retirement. This was a lifestyle understood as a religious one often related
APA, Harvard, Vancouver, ISO, and other styles
8

Witkowski, Nicholas. "Living with the Dead as a Way of Life: A Materialist Historiographical Approach to Cemetery Asceticism in Indian Buddhist Monasticisms." Journal of the American Academy of Religion 87, no. 3 (2019): 824–59. http://dx.doi.org/10.1093/jaarel/lfz040.

Full text
Abstract:
AbstractThis study challenges the long-standing scholarly conception that ascetic practice was incompatible with the institutional imperatives of the Indian Buddhist monastery in the “middle period.” Drawing upon the rich narrative tradition in Indian Buddhist law codes (Vinaya), I employ a new hermeneutical approach in order to demonstrate that cemetery (śmaśāna) asceticism remained central to the Buddhist monastic lifestyle. I begin with an extended methodological discussion that locates my approach—what I call materialist historiography—in a genealogy of scholarship that reads literary text
APA, Harvard, Vancouver, ISO, and other styles
9

Cardoso Bueno, Diego Andrés. "El poblado de los terapeutas del lago Mareotis como locus amoenus sacro y filosófico." Fortunatae. Revista Canaria de Filología, Cultura y Humanidades Clásicas 38, no. 2 (2023): 7–23. http://dx.doi.org/10.25145/j.fortunat.2023.38.01.

Full text
Abstract:
Philo of Alexandria's treatise De vita contemplativa describes the existence and lifestyle of an ascetic group of Jewish men and women called therapeutai and therapeutrides.Themembers of the group live a communal but secluded life in an idyllic landscape on the outskirts of Alexandria, near Lake Mareotis. They have settled in this place to escape from the environment of confusion and conflict of the urban world, trying to find the wisdom that provides a quiet life, dedicated to philosophy and divine service. At the same time, they also found here a peaceful existence away from the anti-Semitic
APA, Harvard, Vancouver, ISO, and other styles
10

de Wet, Chris. "Slavery and Asceticism in John of Ephesus’ Lives of the Eastern Saints." Scrinium 13, no. 1 (2017): 84–113. http://dx.doi.org/10.1163/18177565-00131p09.

Full text
Abstract:
This article examines the phenomenon of slavery – both institutional (being enslaved to other human beings) and divine (being enslaved to God) – and its relationship to asceticism in John of Ephesus’ (507-589 CE) Lives of the Eastern Saints. The study first examines the nature of institutional slavery in Lives. It is shown that John is somewhat indifferent with regards to institutional slaves – they are either depicted as symbols of the wealth and decadence of the elite, or part of the ascetic households of the virtuous. In both cases, though, the slaves serve to illuminate the vice or virtue
APA, Harvard, Vancouver, ISO, and other styles
More sources

Books on the topic "Ascetic lifestyle"

1

Olivelle, Patrick. Ascetics. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198702603.003.0019.

Full text
Abstract:
Asceticism lies at the very heart of the Dharmaśāstra project. This chapter explores the various holy modes of life discussed in the Dharmaśāstras, especially the gṛhastha, householder, who is also an ascetic of a sort. The focus of the chapter, however, is the two strictly ascetic institutions: the wandering mendicant (pravrajita) and the forest hermit (vānaprastha). The Dharmaśāstras contain some of the earliest descriptions of these two kinds of ascetics: lifestyle, practices, clothing, food, and penances. The forest hermit is defined by his leaving the human-civilized geography and living
APA, Harvard, Vancouver, ISO, and other styles

Book chapters on the topic "Ascetic lifestyle"

1

Freiberger, Oliver. "Early Buddhism, Asceticism, and the Politics of the Middle Way." In Asceticism and its Critics. Oxford University PressNew York, NY, 2006. http://dx.doi.org/10.1093/oso/9780195307917.003.0011.

Full text
Abstract:
Abstract Among the various religious and ascetic groups of ancient India, the early Buddhist community is well known for its critical stance toward asceticism. While cultivating a certain “moderate” ascetic lifestyle themselves, early Buddhists are usually portrayed as being critical toward the severe ascetic practices of contemporary groups. This critical view is particularly manifested in the doctrine of the Middle Way, which describes the way between the “extremes” of indulging in sensual pleasures and of practicing severe asceticism. As a major issue of the Buddha’s first dharma talk, this
APA, Harvard, Vancouver, ISO, and other styles
2

Brick, David. "Widow Asceticism." In Widows Under Hindu Law. Oxford University Press, 2023. http://dx.doi.org/10.1093/oso/9780197664544.003.0004.

Full text
Abstract:
Abstract This chapter examines the various restrictions that the Dharmaśāstra tradition historically placed upon the nonsexual behavior of widows. In their classical formulation, these nonsexual restrictions amount to an extremely austere lifestyle required of widows—a lifestyle that scholars have commonly referred to as widow asceticism. This chapter shows that lifelong, mandatory widow asceticism developed within Brahmanical culture only around the end of the first millennium CE and that, during the thirteenth and fourteenth centuries, there was a discernible trend within Dharmaśāstra toward
APA, Harvard, Vancouver, ISO, and other styles
3

Bradley, Ian. "Conclusion." In Arthur Sullivan. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198863267.003.0008.

Full text
Abstract:
Arthur Sullivan was no saint and certainly no ascetic. He enjoyed life to the full and was an unashamed pleasure seeker, adding gambling to the usual trinity of women, wine, and song. It is not surprising that he related so closely to the biblical figure of the Prodigal Son whom he resembled both in terms of his somewhat profligate lifestyle and in his bouts of remorse and regret. He had a remarkable capacity for generosity and a simple and trusting Christian faith. Although his life was not without its apparent contrasts and contradictions, his character, like his music, was distinguished by
APA, Harvard, Vancouver, ISO, and other styles
4

Clark, Gillian. "Women and Asceticism in Late Antiquity: The Refusal of Status and Gender." In Asceticism. Oxford University PressNew York, NY, 2002. http://dx.doi.org/10.1093/oso/9780195151381.003.0003.

Full text
Abstract:
Abstract This paper takes one kind of historical approach to the question of origins and meanings: it seeks to consider late antique asceticism in relation to a social context which in recent years, thanks to some brilliant and persuasive writing, has become more clearly visible. It asks what ascetics were reacting against or refusing, what signals their lifestyles sent within a particular cultural range, whether late antique asceticism was an intensification of familiar practices, or a radical break from them. Christian ascetics in the fourth and fifth centuries were pioneers in working out w
APA, Harvard, Vancouver, ISO, and other styles
5

Shaw, Teresa M. "Practical, Theoretical, and Cultural Tracings in Late Ancient Asceticism: Response to the Three Preceding Papers." In Asceticism. Oxford University PressNew York, NY, 2002. http://dx.doi.org/10.1093/oso/9780195151381.003.0006.

Full text
Abstract:
Abstract Our three papers, which share some points of interest on the general landscape of ancient ascetic behavior, suggest directions or trajectories for a broad discussion of the origins and meaning of ascetic behavior and interpretation in religion and culture. They raise questions of particular interest for those of us studying the Greco- Roman religious world of late antiquity. Clark's paper, especially, raises the question of the social and cultural meanings of ascetic behaviors. What does the renunciation of marriage, a meager diet, simple clothing, or communal living communicate to th
APA, Harvard, Vancouver, ISO, and other styles
6

Shchelokova, Larisa I. "Value Context of A.N. Tolstoy’s War Publicism." In Alexey Tolstoy: Dialogues with Time. A.M. Gorky Institute of World Literature of the Russian Academy of Sciences, 2024. http://dx.doi.org/10.22455/al_t_3034-2929-4-165-174.

Full text
Abstract:
The article discusses the correspondence of A.N. Tolstoy within the value context of the whole scope of the war journalism. In a complex worldview process, several semantic centres are distinguished: goals — values — ideals, this triad is called the ‛core of the axiosphere’. The main high goal of the era is defeating the enemy. To achieve it, it is necessary to understand the importance of a value single for all — common home, a large country in need of protection. Future victory becomes the most important ideal. Revealing the axiological centre of journalism at the initial stage of the war il
APA, Harvard, Vancouver, ISO, and other styles

Conference papers on the topic "Ascetic lifestyle"

1

Atay, Rıfat. "REVIVING THE SUFFA TRADITION." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/tbcm7967.

Full text
Abstract:
In Islamic history, one of the most intriguing questions has been the termination of the Suffa School immediately following the Prophet’s demise. As is well known, the Suffa Companions were comprised of mostly single young men who did not have anywhere else to go to. They were provided with shelter and food in the Prophet’s Mosque in Medina. Their sole occupa- tion was to spend all their time with the Prophet, learning and studying. They became so well versed in Islam that most of them were sent as teachers and/or governors to new provinces. The paper claims that today Gülen is seeking to revi
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic 'Ascetic lifestyle' for particular source types:
Journal articles
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography