Academic literature on the topic 'Ascetics in literature'
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Journal articles on the topic "Ascetics in literature"
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Megna, Paul. "Better Living through Dread: Medieval Ascetics, Modern Philosophers, and the Long History of Existential Anxiety." Publications of the Modern Language Association of America 130, no. 5 (October 2015): 1285–301. http://dx.doi.org/10.1632/pmla.2015.130.5.1285.
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Intellectual historians often credit S⊘ren Kierkegaard as existential anxiety's prime mover. Arguing against this popular sentiment, this essay reads Kierkegaard not as the ex nihilo inventor of existential anxiety but as a modern practitioner of a deep-historical, dread-based asceticism. Examining a wide range of Middle English devotional literature alongside some canonical works of modern existentialism, it argues that Kierkegaard and the existentialists who followed him participated in a Judeo-Christian tradition of dread-based asceticism, the popularity of which had dwindled since the Middle Ages but never vanished. Following medieval ascetics, modern philosophers like Kierkegaard, Martin Heidegger, and Jean-Paul Sartre cultivated and analyzed anxiety in an effort to embody authenticity. By considering premodern ascetics early existentialists and modern existentialists latter-day ascetics, the essay sees the long history of existential anxiety as an ascetic tradition built around the ethical goal of living better through dread.
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Thonemann, Peter. "Amphilochius of Iconium and Lycaonian Asceticism." Journal of Roman Studies 101 (May 4, 2011): 185–205. http://dx.doi.org/10.1017/s0075435811000037.
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AbstractNon-orthodox Christian asceticism in Late Antiquity is known to us largely through the distorting lens of orthodox heresiology. This paper aims to reassess the character of the ascetic communities of rural Lycaonia in the fourth century a.d. in the light of the surviving funerary and ecclesiastical epigraphy, including three inscriptions published here for the first time. We are fortunate to be able to read these texts in the light of a neglected work of orthodox polemic, Amphilochius’ Against False Asceticism, the work of an embattled orthodox bishop at Iconium in the late 370s a.d. This treatise formed part of a successful campaign to stigmatize the Lycaonian ascetics as heretics, a position which was enshrined in Theodosius’ anti-heretical legislation of a.d. 381–3.
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Sharma, Gaurav. "Ideas and Ideals of Asceticism in the Buddhacarita of Aśvaghoṣa." Indian Historical Review 47, no. 2 (November 17, 2020): 282–95. http://dx.doi.org/10.1177/0376983620968020.
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This article explores the ideas and ideals of asceticism by analysing the description of the ascetic practices and the āśrama in the Budhhacarita of Aśvaghoṣa. Although kāvya literature paints vivid pictures in front of our eyes and can give us valuable historical information, usually scholars and historians undermine its potential as a source to study the past. The kāvyas are vibrant than usually thought about and gives more chance and content to a historian to analyse and contextualise. The Buddhacarita of Aśvaghoṣa is an earliest extant kāvya work and a testimony of the fact that literature allows a poet to describe, comment, mock and sometimes reflect over the ideas and ideals of the society which he lives in. Through a very compelling narrative, Aśvaghoṣa presents the story of Sarvārthasiddha’s journey to enlightenment and his first-hand experience of what ascetic resolves are, how ascetics live, what are their goals and aspirations and finally the realisation that this old treaded path is not going to help him. The article analyses Sarvārthasiddha’s search for true recluse and tries to understand dialogues, dissensions, confluences and dichotomies between Buddhism and Brahmanism as portrayed by Aśvaghoṣa. Asceticism is a fascinating theme to explore and the story of the Buddhacarita of Aśvaghoṣa makes it more animated and alive.
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Salamah-Qudsi, Arin. "Crossing the Desert: Siyāḥa and Safar as Key Concepts in Early Sufi Literature and Life." Journal of Sufi Studies 2, no. 2 (2013): 129–47. http://dx.doi.org/10.1163/22105956-12341252.
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Abstract This article aims to introduce some inquiries concerning travel as a customary mode of ascetic life among early Sufis in the period between the third/ninth and sixth/twelfth centuries. Two prominent concepts are involved in this discussion: siyāḥa and safar. While safar was a general term that refers to a wide spectrum of traditions and customs included in the medieval Islamic culture of travel, the term siyāḥa indicated the custom of roving in solitude without provisions undertaken by some early ascetics and Sufis. The use of both terms over the course of the period under discussion was subjected to different shifts and developments in Sufi spheres. Critical censure against the early custom of siyāḥa was made essentially out of fear of ignoring the communal religious duties of Islam. Although siyāḥa seems to have been adopted by early ascetics, it was gradually replaced by Sufi authors and theoreticians with the term safar instead. After the fifth/eleventh century, the process of the “stabilization” of Sufi activities in particular spaces contributed to change the early Sufi principle in which spiritual progress was combined with, or even conditioned upon, spatial and physical mobility. However, individual cases in which the early ideal of siyāḥa was preserved should not be neglected.
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Mihajlović, Danilo. "Characteristics of Interpretation of Old Testament Wisdom books in Egyptian Lives of the Fathers (Paterikon)." Sabornost, no. 14 (2020): 55–66. http://dx.doi.org/10.5937/sabornost2014055m.
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Exegesis of Old Testament by Egyptian ascetics is yet to be discovered. Interpretational patterns of biblical texts in Egyptian Lives of Fathers (Paterikon) are specific because they are reflecting nature of Egyptian fathers' ascetical praxis in Early Church. Representative examples of this kind of exegesis could be find in quotations of Old Testament Wisdom literature in above mentioned Egyptian Lives of Fathers. Special attention should be paid to literal readings of this kind of Old Testament literature, as well as on making analogies.
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Sirry, Munim. "Pious Muslims in the Making: A Closer Look at Narratives of Ascetic Conversion." Arabica 57, no. 4 (2010): 437–54. http://dx.doi.org/10.1163/157005810x519116.
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AbstractThis article examines conversion narratives of some Sufi ascetics by looking closely at their life-stories as expounded in Sufi biographical traditions. How is the ascetic conversion told in the Sufi biographical sources? What kind of purpose do the ascetic conversion narratives serve? In what sense can we see the ascetic practices as an intentional language of protest and opposition? and against whom/what? These questions form the major concern of this article. Different narratives of ascetic conversion will be discussed with the intention of demonstrating the larger context of setting the boundaries of an Islamic piety within which the portrait of idealized pious Muslims is framed in the main traditions of Sufi hagiography. It is, therefore, hoped that this article will shed light on the transformation of individuals from ordinary people to idealized pious Muslims.
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Chakraborty, Ayusman, and Dana Radler. "Representations of Indian ascetics: from Johann Martin Honigberger’s memoir to early twentieth century Romanian newspapers and journals." Swedish Journal of Romanian Studies 5, no. 2 (May 15, 2022): 38–56. http://dx.doi.org/10.35824/sjrs.v5i2.23881.
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In recent times, Indian ascetics have become pop icons due to the influence of visual entertainment media. Outside their country of origin, they are often negatively stereotyped to foster derogatory understandings of the Others and their cultures. In this paper, we will focus on representations of Indian ascetics. Starting with their early depictions in the memoir of the Transylvanian physician Dr Honigberger, we will examine their representations in Romanian newspapers and journals. In order to account for Romanian interest in ascetics from a faraway land, this paper will take into consideration the historical developments that led to the growth of European interest in them. Through a comparison between nineteenth century British (Osborne 1840) and East-European (Honigberger 1851, 1852) writings on Indian ascetics, we will try to understand whether conceptualization of Indian ascetics in Romanian-speaking territories differed in any way from that of the British colonizers in India. The paper will then move on to examine how the Romanian press conceptualized these ascetics. Evidences point to the fact that the Romanian press became interested in Indian ascetics, erroneously generalized as fakirs, from ca. 1900 to 1940. Analysing Romanian journal and magazine articles on Indian fakirs, which till now remain untranslated into English, this article will try to show how the Romanian press conceived of the ascetics of a faraway country. Our research methodology is based on text analysis, relying on a broader cultural perspective. For the purpose of this paper, we have selected a series of article samples, taking into consideration diversity in terms of regions (southern Romania and Transylvania), as well as the most relevant period (1906-1935). The interest in Indian sadhus and their doings basically emerged starting with the mid-nineteenth century. Yet over the following decades accounts have changed in terms of focus. While nineteenth century authors were primarily concerned with the physical aspects of their work, texts written in the first decades of the twentieth century suggest that journalists and writers generally looked at the more surprising and entertaining side of fakirs’ actions. Finally, the paper suggests why Romanian press lost interest in Indian ascetics after the 1940s.
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Aziz, Muhammad. "A Short Survey of Yemeni Sufism from Its Inception up to the Thirteenth Century." American Journal of Islamic Social Sciences 26, no. 1 (January 1, 2009): 1–19. http://dx.doi.org/10.35632/ajiss.v26i1.372.
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This paper analyzes the historical conditions of Yemen’s Sufi movement from the beginning of Islam up to the rise of the Rasulid dynasty in the thirteenth century. This is a very difficult task, given the lack of adequate sources and sufficient academic attention in both the East and theWest. Certainly, a few sentences about the subject can be found scattered in Sufi literature at large, but a respectable study of the period’s mysticism can hardly be found.1 Thus, I will focus on the major authorities who first contributed to the ascetic movement’s development, discuss why a major decline of intellectual activities occurred in many metropolises, and if the existing ascetic conditions were transformed into mystical tendencies during the ninth century due to the alleged impact ofDhu’n-Nun al-Misri (d. 860). This is followed by a brief discussion ofwhat contributed to the revival of the country’s intellectual and economic activities. After that, I will attempt to portray the status of the major ascetics and prominent mystics credited with spreading and diffusing the so-called Islamic saintly miracles (karamat). The trademark of both ascetics and mystics across the centuries, this feature became more prevalent fromthe beginning of the twelfth century onward. I will conclude with a brief note on the most three celebrated figures of Yemen’s religious and cultural history: Abu al-Ghayth ibn Jamil (d. 1253) and his rival Ahmad ibn `Alwan (d. 1266) from the mountainous area, andMuhammad ibn `Ali al-`Alawi, known as al-Faqih al-Muqaddam (d. 1256), from Hadramawt.
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Aziz, Muhammad. "A Short Survey of Yemeni Sufism from Its Inception up to the Thirteenth Century." American Journal of Islam and Society 26, no. 1 (January 1, 2009): 1–19. http://dx.doi.org/10.35632/ajis.v26i1.372.
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This paper analyzes the historical conditions of Yemen’s Sufi movement from the beginning of Islam up to the rise of the Rasulid dynasty in the thirteenth century. This is a very difficult task, given the lack of adequate sources and sufficient academic attention in both the East and theWest. Certainly, a few sentences about the subject can be found scattered in Sufi literature at large, but a respectable study of the period’s mysticism can hardly be found.1 Thus, I will focus on the major authorities who first contributed to the ascetic movement’s development, discuss why a major decline of intellectual activities occurred in many metropolises, and if the existing ascetic conditions were transformed into mystical tendencies during the ninth century due to the alleged impact ofDhu’n-Nun al-Misri (d. 860). This is followed by a brief discussion ofwhat contributed to the revival of the country’s intellectual and economic activities. After that, I will attempt to portray the status of the major ascetics and prominent mystics credited with spreading and diffusing the so-called Islamic saintly miracles (karamat). The trademark of both ascetics and mystics across the centuries, this feature became more prevalent fromthe beginning of the twelfth century onward. I will conclude with a brief note on the most three celebrated figures of Yemen’s religious and cultural history: Abu al-Ghayth ibn Jamil (d. 1253) and his rival Ahmad ibn `Alwan (d. 1266) from the mountainous area, andMuhammad ibn `Ali al-`Alawi, known as al-Faqih al-Muqaddam (d. 1256), from Hadramawt.
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Копыл, Елена Владимировна. "The Theological Thought on the Holy Places in the Writings of Palestinian Hagiographers of the 6th - 7th Centuries: Themes, Origins, Tradition. Part II." Theological Herald, no. 3(38) (October 15, 2020): 294–315. http://dx.doi.org/10.31802/gb.2020.38.3.014.
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Во второй части статьи продолжается исследование богословской мысли о святых местах Палестины, представленной в сочинениях выдающихся агиографов палестинского монашества VI-VII вв.: в «Житии прп. Феодосия Киновиарха» авторства епископа Феодора Петрского, в серии житий, составленных Кириллом Скифопольским, и в «Луге духовном» блж. Иоанна Мосха. В свете патристической традиции рассматривается содержание нравственно-аскетических и экзегетических тем этого раздела богословия, среди которых: 1) святые места как жизненная среда палестинских подвижников; 2) поклонение святыням, бегство от мира и стремление к безмолвию как тройственный фактор притяжения подвижников в Палестину; 3) Авраам (см. Быт. 12, 1) как библейский прообраз монашеского удаления в Святую Землю и духовного странничества в свете тропологическо-буквальной экзегезы; 4) любовь Божия как нравственно-мистическое основание для пребывания вблизи Святого Града; 5) важность молитвы у святых мест, участия в таинствах и обрядах, а также поста как подготовительного подвига ко встрече со святыней; 6) нравственно-аскетические ограничения на пребывание у святых мест. Анализ нравственно-аскетических и экзегетических тем богословия святых мест выявляет в житийной литературе множественные следы интертекстуальности, позволяющие говорить о корпусе этих текстов как о проявлениях последовательной и живой патристической традиции. Обе части исследования позволяют сделать вывод о том, что её истоки следует видеть в богослужебной, экзегетической традиции, практике почитания святынь, а также догматическом и нравственно-аскетическом богословии палестинских и иных патристических авторов христианского Средиземноморья. The second part of this article continues the exploration of theological reflection on the holy places of Palestine in the works of these eminent hagiographers of Palestinian monasticism of the 6th-7th centuries: the Life of St. Theodosius by Theodore of Petra, a series of Lives compiled by Cyril of Scythopolis, and the Spiritual Meadow by John Moschus. In the light of patristic tradition a diverse range of moral, ascetical and exegetical topics of this theological field is examined, including: 1) the holy places as the living environment of Palestinian ascetics; 2) the veneration of the holy places, the flight from the world, and the desire for hesychia as a threefold factor of attraction to Palestine for ascetics; 3) Abraham (Gen. 12, 1) as a biblical typos of monastic retreat to the Holy Land and of the spiritual xeniteia in the light of tropological and literal exegesis; 4) God’s love as a moral and mystical basis for living near the Holy City; 5) the importance of prayer at the holy places, participation in sacraments and rituals, and fasting as a preparation for encounter with the holy places; 6) moral and ascetic restrictions on living at the holy places. This analysis of moral-ascetical and exegetical topics within the theology of the holy places attested in hagiographical literature shows multiple traces of intertextuality, which enables us to state that this theological reflection is a manifestation of a coherent and living patristic tradition. The two parts of this article seek to show that the origins of this theology flow from liturgical and exegetical traditions, the practice of venerating the holy places, and the dogmatic, moral, and ascetic theology of Palestinian and other patristic authors of the Christian Mediterranean.
Dissertations / Theses on the topic "Ascetics in literature"
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Bernier, Frédérique 1973 Apr 11. "La voix et l'os : poétiques du dépouillement chez Saint-Denys Garneau et Samuel Beckett." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=115636.
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This thesis is concerned with the poetics of impoverishment as found in the works of Saint-Denys Garneau and Samuel Beckett. It seeks to shed light on the reactivation of a Christian ascetic heritage within modern writing forms (poetic and narrative) and also, more specifically, to develop a novel analysis of these works from the perspective of their points of overlap. This thesis presents analysis of the relationships between voice and body (part I), of the doppelganger and self-generation figures (part II), of prayer, desert and image motifs (part III) throughout the totality of both corpuses. The comparative reading of the works of Beckett and Garneau highlights the complex relationship they entertain with certain Christian schemes (incarnation, sin, asceticism, kenosis) which they put into play on a properly literary level. This investigation also reveals that, within both works, these Christian schemes echo the aesthetic concerns of modernity (auto-foundation of the subject, authenticity, autonomy and purification of forms).Key terms: Saint-Denys Garneau, Samuel Beckett, literary modernity, asceticism, poverty, doppelganger, Christianism, French-Canadian literature, French literature, Irish literature
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Gott, Henry Michael. "Ascetic modernism in Eliot and Flaubert." Thesis, University of Warwick, 2010. http://wrap.warwick.ac.uk/3906/.
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This thesis describes Eliot and Flaubert’s shared fascination for the figure of the ascetic saint, with special attention given to The Waste Land and La Tentation de saint Antoine. I examine how the structure, style and themes of these two works in particular show the authors updating into a modernist context the model of the trial they inherit from saintly literature. I explore in detail the varied connotations that the saint attracts, structuring my analysis on the basis of dialectical tensions which allow me to trace the relation of the saint’s experience to the theory and praxis of the two authors: the contrasting forms of discourse within each text, scientific and religious thought as distinct but potentially complicit approaches to knowledge, or the contrapuntal relationship of desert and city, allow me to illustrate the texts’ enactment of a central paradox of the ascetic’s via negativa – where the comprehensive vantage point to which they aspire is only achieved through loss. I give extensive attention to the techniques and structure of each work, in which I elaborate the operative significance of the saint’s emblematic status. My analysis culminates in a reading of the Tentation and The Waste Land that stresses their relation to an ascetic paradigm, which not only inheres through the recurrence of various motifs in the work of Eliot and Flaubert but is characteristic of modernism more generally. On the one hand expanding on undeveloped hints in Eliot criticism, regarding both the influence of Flaubert and The Waste Land’s relation to the saint’s trial, whilst on the other allowing Flaubert’s Tentation to benefit from the greater critical scrutiny given to its more canonical counterpart, the thesis enhances our understanding of both the individual authors and the broader intellectual climate to which they belong.
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Bartzis, Evaggelos. "Divine abandonment of Christ and the soul in Byzantine exegesis and ascetic literature." Thesis, Durham University, 2008. http://etheses.dur.ac.uk/2508/.
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This thesis examines the role that the motif of divine abandonment played in the exegetical and ascetical literature of late antiquity. Divine abandonment of the soul was an integral part of the spiritual life. Its "normativeness" was related to the notion of divine paideia: God instructed the soul by abandoning the soul to ethical trials. This paideia had eschatological implications: divine abandonment highlighted the eschatological orientation of the Christian faith. Divine abandonment of Christ, however, is treated in Christological, rather than ascetical, terms. The experience of abandonment by the ascetics was not based on a "Christ-like" ethical model: Christ's abandonment was only connected to the ascetical abandonment within the scope of divine providence. The first part introduces the Patristic exegesis on the Song of Songs. It shows that Patristic exegesis related divine abandonment of the soul to ethical trials and highlights the role of the motif as part of divine paideia that leads the soul to an eschatological ethical perfection. The second part discusses Christ's abandonment on the cross, which Patristic literature handled with a certain hesitancy, even uncertainty. The last part examines the ascetical tradition. The motif illustrated God’s providential care for the ascetic soul where God remedied the soul's weakness and led her to the ethical fulfilment in the eschaton. This part also addresses the subtle way in which ascetical literature envisaged Christ as a spiritual model. The conclusion that this thesis draws is that it is within the theological framework of divine paideia and eschatology that the Patristic literature understood the notion of divine abandonment. Furthermore, it suggests that it is in this framework of their common tradition that the Eastern and Western spiritual traditions might mutually approach and understand each other.
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Young, Margaret Louise. "Stranger and pilgrim : devotion and asceticism in the poetry of Christina Rossetti." Thesis, University of Liverpool, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.343686.
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Haderlé, Aurélie. "Inter doloris aculeos : souffrance et ascèse dans la correspondance de saint Jérôme. Une approche littéraire et anthropologique." Thesis, Montpellier 3, 2017. http://www.theses.fr/2017MON30084.
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Cette thèse analyse la Correspondance de Jérôme comme une pratique sociale, dans sa forme littéraire et dans son contenu idéologique. Les lettres de Jérôme exposent et promeuvent l’idéal de vie ascétique qui repose sur l’expérimentation de divers types de souffrances. Le moine développe une pluralité de discours pour répondre aux besoins de la pluralité de son lectorat et des différents contextes sociaux et culturels auxquels il fait face.Les pensées philosophiques grecques et stoïciennes concevaient les pratiques ascétiques comme des entraînements à la vertu. Jérôme a dressé des parallèles entre disciplines et techniques ascétiques profanes et chrétiennes. L’ascèse hiéronymienne prend appui sur ces différentes traditions pour former un modèle de vie ascétique inédit.L’ascétisme promu par Jérôme change de forme et d’intensité entre sa jeunesse, son échec érémitique à Chalcis et sa rencontre avec le cercle de l’Aventin. Il se fait progressivement le chantre d’une ascèse présentée comme modérée et forge un nouvel ethnotype de l’ascète à partir de l’ethnotype du noble romain. Le moine tourne le dos au message évangélique et diffuse un ascétisme réservé aux nobles : dans une logique propagandiste, il produit un nouveau type de prestige spirituel qui transcende le prestige social.L’importance de la figure de l’ascète dans le discours hiéronymien pose la question de sa fonction sociale. Les grands ascètes se caractérisent par leur mépris pour les activités profanes et par leur patience face aux rigueurs et aux souffrances : ils sont indispensables à la société du IVème siècle pour susciter et préserver le dégoût des plaisirs faciles chez les fidèlesThis thesis analyzes Jerome's Correspondence as a social practice, in its literary form and in its ideological content. Jerome's letters expose and promote the ideal of ascetic life which is based on the experimentation of various types of suffering. The monk develops a plurality of discourses to meet the needs of the plurality of his readership and the different social and cultural contexts that he faces.The Greek and Stoic philosophical thoughts conceived ascetic practices as entrainments to virtue. Jerome has established parallels between philosophical and Christian ascetic disciplines and techniques. The monk’s asceticism based on these different traditions creates a new model of ascetic life.The form and the intensity of the asceticism promoted by Jerome change between his youth, his eremitical failure at Chalcis and his encounter with the circle of the Aventine. The monk progressively promotes an asceticism presented as moderate. He forges a new ethnotype of the ascetic from the ethnotype of the Roman noble. The monk turns his back on the gospel message and spreads an asceticism restricted to the nobles : his propaganda campaign produces a new type of spiritual prestige that transcends social prestige.The importance of the figure of the ascetic in Jerome’s discourse raises the question of its social function. The great ascetics are characterized by their contempt for secular activities and by their patience to face austerities and sufferings. They are essential to the society of the fourth century to arouse and preserve the disgust of easy pleasures among the faithful
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Abdul, Nabi Saleh Ali. "The concept of the Sufi Saintly Miracle: A Literary Approach." University of Western cape, 2020. http://hdl.handle.net/11394/7302.
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Masters of Artstudy analyses the concept of al-Karāmah al-Sūfīyah (the Sufi Saintly Miracle) in both its religious and literary dimensions. The researcher will shed more light on this genre of narrative literary phenomena by developing its definition and placing it in the social and historical context of the Sufi thought as a whole. Many communities in the Islamic world embrace and practice the Sufi doctrine and also believe in the Ṣūfī Sheikhs’ saintly miracles and its paranormal aspects, which they also consider to be parallel in its sacredness to the miracles of the Prophets. Furthermore, in this study the researcher will not only focus on the religious significance of the saintly miracle but also on their literary approach and aesthetic dimensions. In fact many of the contemporary Arab scholars and Litterateurs categorize this narrative discourse to fall under the cloak of al-Adab al-‘ajāibī (miraculous literature) due to the nature of its narrative style and structure from which it achieves its goals, such as: Myth – Legend – Superstition – Storytelling, etc. The study will be mainly qualitative. It is a content analysis study in the sense that the researcher will analyse the stylistic, formal and rhetorical techniques of the saintly miracles’ discourse with specific reference to extracts taken from al- Sheikh al-Hassan al- Shadili and al-Sheikh Abdelssalam Bin Machich. The study will use an eclectic theoretical and conceptual framework which combines the historical approach with the reception theory.
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Medina, Diego. "Trabajos del vicio, afanes del amor vicioso par Simón de Castelblanco : édition critique et étude." Thesis, Rennes 2, 2021. http://www.theses.fr/2021REN20048.
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Le présent travail propose la première édition critique, annotée et commentée, de Trabajos del vicio (Madrid, 1680) écrite, comme il est démontré, par le prédicateur et frère augustin Simón de Castelblanco. Par une approche ecdotique — en lien avec les deux disciplines complémentaires que sont la bibliographie documentaire et la critique textuelle —, il a été possible de clarifier l'histoire du texte et d‘identifier son véritable auteur. La phase de la recensio révèle qu'il existe une édition de l‘œuvre de 1680 et une « émission » de 1684 qui présente deux états d‘édition. Ces émissions sont le produit de la stratégie commerciale orchestrée par l'éditeur Lorenzo García et le libraire Juan Fernández pour remédier à l'échec financier qu'a dû représenter la commercialisation de l'œuvre. Le texte critique, accompagné d'un important appareil de notes, a été rigoureusement établi à partir de l'exemplaire numérisé du BDH (R-8617) de l’editio princeps. Compte tenu de la rareté des ouvrages philologiques sur l'auteur et l'œuvre, l'étude préliminaire a mobilisé différentes sources documentaires telles que des catalogues biobibliographiques ou des recueils sur les frères augustins pour traiter en profondeur les aspects liés à la biographie et à l'œuvre de Simón de Castelblanco. En outre, par l‘étude de la réception de l‘œuvre et l‘analyse comparative avec d‘autres romans baroques, Trabajos del vicio s‘inscrit dans le corpus du « long roman » du dernier quart du XVIIe siècle, caractérisé par une littérature représentative d‘une morale ascétique forteThis work proposes the first critical edition, with annotations and introductory study, of Trabajos del vicio, afanes del amor vicioso (Madrid, 1680), written, as well demonstrated, by the Augustinian friar and preacher Simon de Castelblanco. Following ecdotic procedures - in connection with two complementary disciplines such as material bibliography and textual criticism - it has been possible to clarify the history of the text and prove its true author. The phase of the recensio reveals the existence of an edition of 1680, and an issue of 1684, which presents two states of edition. The issue is the product of the commercial strategy orchestrated by the printer-publisher Lorenzo García and the bookseller Juan Fernández with the intention of overcoming the lucrative failure that the commercialization of the novel must have entailed. The critical text, accompanied by an extensive annotation apparatus, has been rigorously fixed from the digitized copy of the BDH (R-8617), after verifying the equality of the rest of the copies. Given the scarcity of philological studies on the author and the novel, the preliminary study has used different documentary sources such as bio-bibliographic sourcebooks and compendia on Augustinian friars, dealing in depth with aspects related to the biography and work of Simon de Castelblanco. Likewise, through the perspective of the reception studies and the comparative analysis with other contemporary novels, Trabajos del vicio is framed within the corpus of the ―long novelǁ of the last quarter of the 17th century, characterized by an exemplary literature of strong ascetic morality
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Mañas, García Alejandro. "Arte y mística en el siglo XXI. La creación artística como una aproximación a la espiritualidad." Doctoral thesis, Universitat Politècnica de València, 2017. http://hdl.handle.net/10251/90530.
Full textAbstract:
Art and mysticism in the 21st century. Artistic creation as an approach to spirituality is the result of a deep study carried out from the point of view of artistic creation. A study based on mysticism, on the mystics of the 16th and 17th centuries and on the associated symbology and its influence in the art of the 21st century.
A research work that takes as reference an endless range of fields such as philosophy, psychology, theology, history, aesthetics and art among others, to go in depth into mysticism, mystery and spirituality.
The main objective of the work is the study of mysticism and its influence in art, focusing more intensely on the process of creation of the artistic project that has been carried out for this thesis. From references such as Santa Teresa de Jesus and San Juan de la Cruz, it has been developed a whole poetic and symbolic universe that has
been used to generate the proposed sculptural resources.
Starting from this analysis, the concepts of spirituality and contemplation, dialogue, pain and silence have been taken to make each one of the personal artistic proposals. In our case this process has helped us, on the one hand, to discover our own inside, our being, in order to search for the absolute and, on the other hand, to propose new methods of creation, new ways of dealing with art itself. A whole field of concepts and references that have helped us to build our own artistic and plastic discourse.
This study serves to demonstrate the influence of these authors, themes and symbologies in contemporary art. Good evidence of this are the exhibitions that reveal these concepts, as well as the artists who make use of them.
This Doctoral Thesis is a place for reflection on methods of creation and it allows us to appreciate the similarities of the creative process between the mystic and the artist. Both paths bring us closer to our inner world and show that both art and mysticism imply a transforming dimension in mankind.Arte y mística en el siglo XXI. La creación artística como una aproximación a la espiritualidad es la consecuencia de un profundo estudio, llevado a cabo desde el punto de vista de la creación artística, sobre la mística, sobre los místicos del siglo XVI y XVII y sobre la simbología asociada, y su influencia en el arte del siglo XXI. Una investigación que toma como referente un sin fin de campos como la filosofía, la psicología, la teología, la historia, la estética y el arte, entre otros, para adentrarse en la mística, en el misterio y en la espiritualidad. El trabajo tiene como objetivo principal el estudio de la mística y su influencia en el arte, centrándose, más intensamente, en el proceso de creación del proyecto artístico que se ha realizado para esta tesis. A partir de referentes como santa Teresa de Jesús y san Juan de la Cruz, se ha elaborado todo un universo poético y simbólico que ha servido para generar los recursos plásticos propuestos. Partiendo de este análisis, se han tomado los conceptos de espiritualidad y contemplación, diálogo, dolor y silencio, para elaborar cada una de las propuestas artísticas personales. En nuestro caso, este proceso, nos ha ayudado, por un lado, a descubrir nuestro propio interior, nuestro ser, con el fin de la búsqueda de lo absoluto y, por otro, a plantear nuevos métodos de creación, nuevas maneras de enfrentarse al hecho artístico. Todo un campo de conceptos y referentes que nos han servido para construir nuestro propio discurso artístico y plástico. Este estudio sirve para evidenciar la influencia de estos autores, estas temáticas y estas simbologías en el arte contemporáneo, prueba de ello son las exposiciones que ponen de manifiesto actualmente estos conceptos, así como los artistas que hacen uso de ellos. Esta Tesis Doctoral supone un lugar para la reflexión sobre métodos de creación y nos permite apreciar las semejanzas del proceso creativo entre el místico y el artista. Ambos caminos nos acercan a nuestro mundo interior y ponen de manifiesto, que tanto el arte como la mística conllevan una dimensión transformadora en el hombre.
Art i mística al segle XXI. La creació artística com una aproximació a l'espiritualitat és la consequ¿ència d'un profund estudi, dut a terme des del punt de vista de la creació artística, sobre la mística, sobre els místicos del segle XVI i XVII i sobre la simbologia associada, i la seva influència en l'art del segle XXI. Una recerca que pren com a referent un sense fi de camps com la filosofia, la psicologia, la teologia, la història, l'estètica i l'art, entre uns altres, per endinsar-se en la mística, en el misteri i en l'espiritualitat. El treball té com a objectiu principal l'estudi de la mística i la seua influència en l'art, centrant-se, més intensament, en el procés de creació del projecte artístic que s'ha realitzat per a aquesta tesi. A partir de referents com a Santa Teresa de Jesús i Sant Joan de la Creu, s'ha elaborat tot un univers poètic i simbòlic que ha servit per generar els recursos plàstics proposats. Partint d'aquesta anàlisi, s'han pres els conceptes d'espiritualitat i contemplació, diàleg, dolor i silenci, per elaborar cadascuna de les propostes artístiques personals. En el nostre cas, aquest procés, ens ha ajudat; d'una banda, a descobrir el nostre propi interior, el nostre ésser; amb la finalitat de la cerca de l'absolut i, per un altre, a plantejar nous mètodes de creació, noves maneres d'enfrontar-se al fet artístic. Tot un camp de conceptes i referents que ens han servit per construir el nostre propi discurs artístic i plàstic. Aquest estudi serveix per evidenciar la influència d'aquests autors, aquestes temàtiques i aquestes simbologies en l'art contemporani. Prova d'això són les exposicions, que posen de manifest actualment aquests conceptes, així com els artistes que fan ús d'ells. Aquesta Tesi Doctoral suposa un lloc per a la reflexió sobre mètodes de creació i ens permet apreciar les semblances del procés creatiu entre el místic i l'artista. Tots dos camins ens acosten al nostre món interior i posen de manifest, que tant l'art com la mística comporten una dimensió transformadora en l'home.
Mañas García, A. (2017). Arte y mística en el siglo XXI. La creación artística como una aproximación a la espiritualidad [Tesis doctoral no publicada]. Universitat Politècnica de València. https://doi.org/10.4995/Thesis/10251/90530
TESIS
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Morris, Marcia A. "In search of perfection the ascetic hero in Russian literature /." 1987. http://catalog.hathitrust.org/api/volumes/oclc/26887989.html.
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Chakraborty, Chandrima. "Gender, religion, and nationalism : the trope of the ascetic nationalist in Indian literature /." 2004. http://wwwlib.umi.com/cr/yorku/fullcit?pNQ99152.
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Thesis (Ph.D.)--York University, 2004. Graduate Programme in English.Typescript. Includes bibliographical references (leaves 315-337). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://wwwlib.umi.com/cr/yorku/fullcit?pNQ99152
Books on the topic "Ascetics in literature"
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Università di Milano. Facoltà di lettere e filosofia, Università di Milano. Dipartimento di scienze dell'antichità, and Università di Milano. Sezione di glottologia e orientalistica, eds. Kings and ascetics in Indian classical literature: International seminar, 21-22 September, 2007 : proceedings. Milano: Cisalpino, 2009.
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Kotelʹnikov, Vladimir Alekseevich. Pravoslavnye podvizhniki i russkai︠a︡ literatura: Na puti k Optinoĭ. Moskva: Progress-Plei︠a︡da, 2002.
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Vē, Kōpālayyar Ti. Irāmāyaṇa mun̲ivarkaḷ. Cen̲n̲ai: Vān̲ati Patippakam, 1994.
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Saints and revolutionaries: The ascetic hero in Russian literature. Albany: State University of New York Press, 1993.
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Karl, Pinggéra, ed. A bibliography of Syriac ascetic and mystical literature. Leuven: Peeters, 2011.
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Ethics through literature: Ascetic and aesthetic reading in Western culture. Hanover: University Press of New England, 2007.
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Kribus, Bar. Ethiopian Jewish Ascetic Religious Communities. NL Amsterdam: Amsterdam University Press, 2022. http://dx.doi.org/10.5117/9781641894333.
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The Betä Isra'el (Ethiopian Jews) have a unique history and religious tradition, one of the most fascinating aspects of which are the mäloksocc, commonly referred to as monks in scholarly and popular literature. The mäloksocc served as the supreme religious leaders of the Betä Isra'el and were charged with educating and initiating Betä Isra'el priests. They lived in separate compounds and observed severe purity laws prohibiting physical contact with the laity. Thus, they are the only known example in medieval and modern Jewry of ascetic communities withdrawing from the secular world and devoting themselves fully to religious life. This book presents the results of the first comprehensive research ever conducted on the way of life and material culture of the ascetic religious communities of the Betä Isra'el. A major part of this research is an archaeological survey, during which these religious centres were located and documented in detail for the first time.
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The sacred body: Asceticism in religion, literature, art and culture. Waco, TX: Baylor University Press, 2009.
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van, Deun Peter, and Gysens Steven, eds. Maximi confessoris liber asceticus. Turnhout: Brepols, 2000.
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Florovsky, Georges. The Byzantine ascetic and spiritual fathers. Edited by Haugh Richard S. 1942-. Vaduz: Büchervertriebsanstalt, 1987.
Find full textBook chapters on the topic "Ascetics in literature"
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Jullien, Dominique. "From Ascetic to Poet: Poetic Renunciation." In Borges, Buddhism and World Literature, 47–81. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-04717-7_3.
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López, Victor G. Rivas. "Flesh, World and Devil: Towards a Phenomenological Exposition of the Ascetic Interpretation of Christianity in the Light of Some Tolstoy’s Short Works." In Art, Literature, and Passions of the Skies, 153–78. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-4261-1_13.
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"ASCETIC LITERATURE." In Ascetics, Authority, and the Church in the Age of Jerome and Cassian, 92–96. University of Notre Dame Press, 2010. http://dx.doi.org/10.2307/j.ctvpj7942.12.
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Olivelle, Patrick. "Gṛhastha in Aśoka’s Classification of Religious People." In Gṛhastha, 43–57. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190696153.003.0003.
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Aśoka in his inscriptions (3rd century BCE) uses the term pāṣaṇḍa to refer to organized religious groups, prominent among whose members were the homeless ascetics (pravrajita). He also refers to people who “stayed at home” (gṛhastha), juxtaposing this term to the two preceding ones. Aśoka’s gṛhastha householder is clearly a person dedicated to holiness, just as the ascetic. It is also probable that the pāṣaṇḍa groups contained both ascetics and householders either as members or in some kind of less formal affiliation. It is from this usage of the term that gṛhastha entered the Brahmanical vocabulary—especially within the newly created theological classification of the four āśramas—and became the central figure in the new genre of literature, Dharmaśāstra, that was invented probably around the third or fourth century BCE.
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"XIII. Ascetic Literature." In Syriac Literature, edited by Olivier Holmey, 187–202. Piscataway, NJ, USA: Gorgias Press, 2013. http://dx.doi.org/10.31826/9781463234102-014.
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"The Ascetic Reader." In Ethics through Literature, 47–92. Brandeis University Press, 2022. http://dx.doi.org/10.2307/j.ctv2pzbk9f.6.
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Chasin, Yevgeniy V. "Trinity list of memories schemamonk Selevkiy (Trofimov) about his travels in the orthodox east." In Literary process in Russia of the 18 th — 19 th centuries. Secular and spiritual literature, 177–311. А.M. Gorky Institute of World Literature of the Russian Academy of Sciences, 2020. http://dx.doi.org/10.22455/lit.pr.2020-2-177-311.
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“The story of Mount Athos schemamonk Selevkiy of himself, how he, having left the Balkan Mountains, wandered around Russia, Palestine, Athos”, written in the mid-19th century, is published for the first time on the Trinity list from the collections of the Russian State Library. The introductory article describes the distinctive features of this list in comparison with that of Mount Athos, describes the main stages in the life of the schemamonk Selevkiy (secular name — Stepan Trofimov). The memoirist sets out in detail the story of his journey to God, wandering in the holy places of Russia, Turkey, Palestine and Mount Athos. His observation was reflected in descriptions of temples, monasteries, numerous shrines, in sketches of meetings with different people; these include vivid and colourful images of representatives of different social strata of society: nobles, merchants, military men, simple monks and famous confessors, pilgrims and even robbers who would try to rob him and ruin his life. When describing the Mount Athos period of his life, Father Selevkiy opens the veil of the sacred life of the ascetics of the Holy Mountain, their spiritual exploits, mystical experience, traditions and customs of Mount Athos. The “Story” of the Schemamonk Selevkiy is of particular historical and cultural value, since much of what he had seen was not preserved to this day.
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Bonner, Ali. "No Organised Movement Existed, and No Individual Held the Collection of Views Attributed to ‘Pelagianism’." In The Myth of Pelagianism, 197–217. British Academy, 2018. http://dx.doi.org/10.5871/bacad/9780197266397.003.0004.
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Evidence shows that there was too much variation of ideas within the group identified as ‘Pelagians’ for the idea of a separate, organised group to be tenable. On issues alleged to define ‘Pelagianism’ there is no agreement in texts identified as ‘Pelagian’. Analysis shows that Pelagius’ opponents created the myth of a discrete and dangerous group by asserting links between individuals, and that what actually existed was the ascetic movement, which was very broad and unorganised. The chapter presents an accurate historical analysis of the enthusiasm for asceticism that swept through Christianity, and the cultural factors that generated so much ascetic literature, amongst it Pelagius’ writings..
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Michelson, David A. "“Cloak, Tunic, Book, Cell”." In The Library of Paradise, 134—C5.P135. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780198836247.003.0005.
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Abstract This chapter describes the second phase in the development of East Syrian contemplative reading, its theological definition in the works of Babai the Great, an abbot of the Great Monastery on Mt. Izla. In the early seventh century, Babai wrote three commentaries on the fourth-century author Evagrius of Pontus, an influential theorist of Egyptian asceticism. Babai sought to harmonize Egyptian and East Syrian ascetic theologies. His reinterpretation exemplifies Evagrius’ reception into Syriac monasticism (the so-called “Evagriana syriaca”). This chapter documents how Evagrian literature served as staple ascetic reading materials in seventh-century Mesopotamia. The textual structure of the Evagriana syriaca itself modeled and embodied a variety of ascetic reading practices including: commentary, antirrhetical reading, psalmody, and contemplative reading. Babai sought to promote these practices within a framework of spiritual progress inherited from John the Solitary and Evagrius. Babai taught monastic readers both how to read Evagrius and how to read in an Evagrian contemplative manner, that is, as a step toward the divine vision found in theoria (contemplation). Babai’s works reflect a growing separation between the literary cultures of school and monastery in the Church of the East. Contemplative readers, influenced by Babai and Evagrius, rejected forms of scholastic reading as incompatible with their pursuit of divine knowledge. The end result of this phase in the development of East Syrian contemplative reading was that monks in the Church of the East now claimed their own distinctly Evagrian purposes for reading. The “book” had joined the cloak and cell as monastic essentials.
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Robinson, Douglas. "The Ascetic Foundations of Western Translatology: Jerome and Augustine." In Translation and Literature 1, 1–25. Edinburgh University Press, 2019. http://dx.doi.org/10.1515/9781474468497-001.
Full textConference papers on the topic "Ascetics in literature"
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Parca, Leonardo Martins, Ahmad Abdallah Hilal Nasser, Gabriel Rodrigues Gomes da Fonseca, Gabriel Nogueira Noleto Vasconcelos, Grazielle de Oliveira Marques, Renato Sarnaglia Proença, and Pablo Henrique da Costa Silva. "Guillain-barré syndrome (GBS): acute motor axonal neuropathy (AMAN) - case report." In XIII Congresso Paulista de Neurologia. Zeppelini Editorial e Comunicação, 2021. http://dx.doi.org/10.5327/1516-3180.139.
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Background: GBS is an acute inflammatory polyneuropathy resulting from an immune response after infection. Characterized as an ascetic, progressive, selflimiting flaccid tetraparesis. It has several phenotypic presentations, which one is AMAN. The treatment’s based on use of intravenous immunoglobulin (IGIV) and plasmapheresis (PLEX). Methods: A literature review of the PubMed and UpToDate databases using descriptors “GBS” and “AMAN” between 2014-2020. Objectives: Report a case of GBS, addressing AMAN variant; a literature review with therapeutic and diagnostic possibilities. Case report: DTS, 32y, male, admitted with a picture of flaccid, limp asymmetrical tetraparesis, with an asymmetrical pattern, predominant in lower limbs, without sensory symptoms. Progressive evolution, onset of motor symptoms on the 8th day after self-limited diarrhea. CSF on 3rd day of onset of motor symptoms without dissociation cytological protein - CN: 62 / Ptn: 80.1mg / dl. Repeated CSF on the 10th day with CN: 27 / Ptn: 215 mg / dl. electroneuromyography 16/04: electrophysiological examination shows motor neuropathy of axonal pattern with signs of denervation in activity, findings compatible with axonal neuropathy. IGIV was performed for 5 days, without complications. Results: The diagnosis of GBS is based on CSF clinical criteria and findings on electroneuromyography. AMAN is a phenotypic variant characterized by purely motor and axonal impairment. The therapeutic options proven effectiveness are PLEX, and IGIV. Conclusion: Studies demonstrates that there’s no difference in effectiveness between PLEX and IGIV, the choice of treatment being dependent on socioeconomic and patient-related factors.