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Journal articles on the topic 'Ascetics in literature'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 January 2023

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1

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 (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 Midd

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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. T

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3

Sharma, Gaurav. "Ideas and Ideals of Asceticism in the Buddhacarita of Aśvaghoṣa". Indian Historical Review 47, № 2 (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

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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, № 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

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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 settin

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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 (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 considerat

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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 (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 i

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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 (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 i

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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 стре

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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 стре

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Hegghammer, Thomas. "Weeping in Modern Jihadi Groups." Journal of Islamic Studies 31, no. 3 (2020): 358–87. http://dx.doi.org/10.1093/jis/etaa016.

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Abstract Abstract This article, using a wide range of primary sources, describes the practice of weeping (bukā) in contemporary jihadi groups. It shows that weeping is widespread and encouraged in militant Islamist groups such as al-Qaida and Islamic State. Modern jihadis weep in at least six main types of situations: during prayer, during sermons, when listening to hymns, pre- and post-combat, on losing comrades, and upon seeing civilian Muslim suffering. Weeping is socially appreciated; it often happens in groups, it is rewarded with praise and honorifics, and it is advertised in propaganda.

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Acri, Andrea. "On birds, ascetics, and kings in Central Java Rāmāyana Kakawin, 24.95–126 and 25." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 166, no. 4 (2010): 475–506. http://dx.doi.org/10.1163/22134379-90003611.

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In the first part of the paper I introduce stanzas 95-126 of Sarga 24 and the whole of Sarga 25 of the Old Javanese Rāmāyaṇa, which present the most difficult and least understood pieces of poetry in the whole of Old Javanese literature. The two sections, displaying a close relationship between each other on account of several shared lexical items and corresponding motifs, describe in allegorical terms animals, birds and plants in order to satirically represent ascetic and political characters of mid-9th century Central Java. Because of their idiosyncratic language and style, and because of th

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Torabi, Katayoun. "Asceticism in Old English and Syriac Soul and Body Narratives." Humanities 9, no. 3 (2020): 100. http://dx.doi.org/10.3390/h9030100.

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A great deal of scholarship on Old English soul-body poetry centers on whether or not the presence of dualist elements in the poems are unorthodox in their implication that the body, as a material object, is not only wicked but seems to possess more agency in the world than the soul. I argue that the Old English soul-body poetry is not heterodox or dualist, but is best understood, as Allen J. Frantzen suggests, within the “context of penitential practice.” The seemingly unorthodox elements are resolved when read against the backdrop of pre-Conquest English monastic reform culture, which was ve

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Abitolkha, Amir Maliki. "Eklektisisme Tasawuf: Metamorfosis Sufisme dan Relevansinya dengan Tarekat Modern." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 6, no. 2 (2016): 435–59. http://dx.doi.org/10.15642/teosofi.2016.6.2.435-459.

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Among the background of the emergence of Sufism is the Muslim struggle against the contestation and power struggle of the Umayyads in the second century Hijri. The problems of power, politics and religious conflicts that gave birth to a pragmatic and materialist attitude by some Muslims were then addressed by some ascetics by voicing an ascetic attitude towards such matters. After developing and splitting into several tarekat, the ideological values of Sufism also changed and shifted and even led to the path of the ideology of Sufism. This shift is what this research wants to uncover, consider

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Golberg, Shari. "The Two Choruses Become One: The Absence/Presence of Women in Philo's On the Contemplative Life." Journal for the Study of Judaism 39, no. 4-5 (2008): 459–70. http://dx.doi.org/10.1163/157006308x297723.

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AbstractPhilo is not known for his positive portrayals of the feminine. Consequently, many scholars have puzzled over his seemingly glowing account of the Therapeutrides, a group of celibate, female ascetics described in On the Contemplative Life. While it is tantalizing to consider that Philo included the Therapeutrides in his work to prove that mystical union with God was just as viable an option for women as it was for men, by examining the textual allusions to other female figures such as Miriam, Sarah and Diotima, this paper asks whether the piece is meant to depict any real women at all.

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Eastman, Daniel. "Cursing in the Infancy Gospel of Thomas." Vigiliae Christianae 69, no. 2 (2015): 186–208. http://dx.doi.org/10.1163/15700720-12341186.

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One of the most notable features of the so-called Infancy Gospel of Thomas is its depiction of several punitive miracles, or curses, performed by the child Jesus. Previous scholarly treatments of the text have often dismissed these curses as merely another type of miracle, rather than as a special feature of IGT deserving of further study. This article examines the curses with an eye toward their distinctive qualities, and then seeks to find a match for the resulting paradigm in other literature, both Christian and non-Christian, from the ancient Mediterranean setting. A possible match is foun

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Burton-Christie, Douglas. "Ascetics and Ambassadors of Christ: The Monasteries of Palestine, 314-631.John Binns." Speculum 72, no. 3 (1997): 787–89. http://dx.doi.org/10.2307/3040769.

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Sazonova, Lidiya. "Transformation of the Hagiographic Genre in the Russian Court Literature of the Early Modern Times." Slavianovedenie, no. 6 (2022): 5. http://dx.doi.org/10.31857/s0869544x0023221-6.

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A significant moment in the history of the hagiographic genre falls on the Early Modern Times in Russia (the second half of the 17th – the beginning of the 18th c.). Continuing to serve to didactic goals and to create a «hagiographically enlightened» ideal image, the life of a saint is included in the court Russian literature in the composition of the namesake greeting, a characteristic and extremely popular genre of the epoch. The article demonstrates that the image of the saint, heavenly patron of the sovereign or members of the royal family played an important rolein the spiritual life of T

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S, Karthikeyan. "Thoughts of Awakening by Sivavakkiyar." International Research Journal of Tamil 4, S-5 (2022): 247–55. http://dx.doi.org/10.34256/irjt22s538.

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Intellectual thoughts and memories have existed in Tamil literary contexts from the very beginning. Moreover, the Siddha literature is full of criticism of superstitions, physical realism, anti-idolatry, anti-Manu, anti-false rituals, and encouragement of virtuous deeds. For the sake of simplicity, this article can analyze the rational ideas embodied in Sivavakkiyar's poems within the three categories of thought, word, and deed. The word "Dravidian" and its principles are not intended to scratch the feelings of the individual. It is a denunciation of slavery, the concentration of power, and su

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Anoshkina-Kasatkina, Vera N. "REVIEW OF T. BATUROVA’S MONOGRAPHY “SPIRITUAL ASCETICS AND THE RUSSIAN CLASSICAL LITERATURE” (MOSCOW, MRSU ED. OFF. PUBL., 2016. 244 P.)." Bulletin of the Moscow State Regional University (Russian philology), no. 1 (2018): 109–12. http://dx.doi.org/10.18384/2310-7278-2018-1-109-112.

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Bosgraaf, Emke. "Asceticism in Transition: Exploring the Concepts of Memory, Performance and Ambiguity in 20th Century Dutch Monastic Life." Numen 55, no. 5 (2008): 536–60. http://dx.doi.org/10.1163/156852708x338068.

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AbstractAsceticism is a topic of interest among a wide range of scholars. In the past two decades the corpus on asceticism has been growing steadily and contributions have been made from a variety of perspectives (for an overview see Wimbusch and Valantasis, Asceticism [1995]). In this article I will focus on the almost unknown history of asceticism in 20th century Dutch monastic life. This is a history that, especially after the 1950s, reflects a period of transition in which a radical erosion of asceticism occurred. In order to understand and explore asceticism in this specific period and co

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Sharabarina, Evgeniya. "Genesis of Foolishness in the Byzantine Tradition." Ideas and Ideals 14, no. 4-1 (2022): 98–119. http://dx.doi.org/10.17212/2075-0862-2022-14.4.1-98-119.

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In this article, an attempt was made to make a preliminary religious analysis of the phenomenon of foolishness from the perspective of the modern methodology of the Dutch researcher J. Waardenburg. It was noted that earlier in the Russian science of religion, this phenomenon practically did not become an independent object of study. The systematic concept of J. Waardenburg assumes a consistent consideration of religious facts from the perspective of four approaches of equal importance: historical, comparative, contextual and hermeneutic. The collection and primary analysis of empirical data is

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Sarkar, Abhishek. "Rosalind and "Śakuntalā" among the Ascetics: Reading Gender and Female Sexual Agency in a Bengali Adaptation of "As You Like It"." Multicultural Shakespeare: Translation, Appropriation and Performance 18, no. 33 (2018): 93–114. http://dx.doi.org/10.18778/2083-8530.18.07.

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My article examines how the staging of gender and sexuality in Shakespeare’s play As You Like It is negotiated in a Bengali adaptation, Ananga-Rangini (1897) by the little-known playwright Annadaprasad Basu. The Bengali adaptation does not assume the boy actor’s embodied performance as essential to its construction of the Rosalindequivalent, and thereby it misses several of the accents on gender and sexuality that characterize Shakespeare’s play. The Bengali adaptation, while accommodating much of Rosalind’s flamboyance, is more insistent upon the heteronormative closure and reconfigures the R

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Farag, Mary K. "Pachomius Outside the Shadow of the Vita Antonii." Harvard Theological Review 111, no. 4 (2018): 516–40. http://dx.doi.org/10.1017/s0017816018000251.

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AbstractThe earliest prologue to the Life of Pachomius constructs the apostle Paul as an exemplary father and argues that Pachomius conforms to such a Pauline model. Prologues composed later make no such comparison but cite Antony as the model ascetic before turning to the narration of Pachomius’s life. This paper follows the Pauline thread of the earliest prologue by examining the use of the figure Paul and Pauline literature in the surviving Vitae. I argue that certain narratives cast Pachomius’s legacy after a Pauline prototype. Paul’s ascent to paradise in 2 Corinthians 12 and Paul’s surve

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Mcguckin, John Anthony. "Martyr Devotion in the Alexandrian School: Origen to Athanasius." Studies in Church History 30 (1993): 35–45. http://dx.doi.org/10.1017/s042420840001158x.

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The Christian interpretation of fatal persecution was a complex one with distinct ecclesial themes merging with Jewish elements from apocalyptic and biblical literature, as well as Hellenistic motifs such as the constancy of the Socratic martyr. The New Testament understanding of the term ‘martyr’ is predominantly that of legal witness, although some specific senses of blood-witness are emerging already in the first century and have become common by the second. Varying reactions can be traced in the literature of different parts of the Church: for example, in Rome, Alexandria, Asia, Africa, or

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Tokareva, Svetlana. "Energetic Motives in the Translation of Spiritual Tradition." Logos et Praxis, no. 3 (December 2022): 60–67. http://dx.doi.org/10.15688/lp.jvolsu.2022.3.6.

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The article deals with the problem of the content and forms of translation of the Orthodox spiritual tradition, the core of which is the energy paradigm of hesychasm. It is shown that literature is an important channel for the transmission of spiritual tradition. The Russian literary tradition presents religious and educational works of Orthodox ascetics, as well as artistic works that have a Christian orientation and are based on theological and evangelical texts. An important role in maintaining the spiritual tradition of Orthodoxy was played by the development of the concept "righteous man"

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Serova, O. E., and E. P. Guseva. "The Spiritual Space of Modern Education: Problems, Theory, Practice. The Interregional Conference in Memory of A. D. Chervyakov." Psychological-Educational Studies 9, no. 4 (2017): 118–24. http://dx.doi.org/10.17759/psyedu.2017090412.

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The authors provided information on the first interregional conference of scientific and pedagogical community of the Yaroslavl region dedicated to the memory of the Psychological Institute employee A.D.Chervyakov - scholar, historian of psychology, methodology and organizer of work on the formation of spiritual and moral content of training courses for children and teenagers. In the plenary session speakers invited to discuss a wide range of General methodological issues: the moral lessons of the creative heritage of Russian ascetics, scholars and teachers; the importance of the Orthodox cult

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Maiorov, Alexander V. "The Cult of St. Daniel the Stylite Among the Russian Princes of the Rurik Dynasty." Slavic and East European Journal 59, no. 3 (2015): 345–66. http://dx.doi.org/10.30851/59.3.001.

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The influence of Grand Princess Euphrosyne (second wife of Prince Roman Mstislavovitch) explains the appearance among the Galician-Volhynian princes of Christian names which were unusual and unique for the Rurikides. This is the name Daniel, which was later included into the name list of the Moscow princes. This name spread among the princes due to the expansion of the cult of St Daniel the Stylite and the rising interest in the attributes of Stylitism. This can be seen in sphragistics and in the numerous architectural monuments of Galician-Volhynian Rus' of the 13th–early 14th century. Thanks

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Sevastyanova, Svetlana K. "Articles from FiorettidiSanFrancesco in Russian collection VelikoeZertsalo (Speculum Maius) as an exemplum." Sibirskiy filologicheskiy zhurnal, no. 3 (2021): 49–61. http://dx.doi.org/10.17223/18137083/76/4.

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Studying the Western European collection Speculum Maius (the Great Mirror) translated into Russian at the end of the 17th century involves identifying its plot-thematic connections with the ancient Russian written culture. Seven stories about Francis of Assisi († 1226) and his companions were discovered in the collection that were included in the medieval florilegium - he legends about the founder of a mendicant order called Fioretti (14th century). Their thematic and motif content and use of medieval genre forms in the narratives about the first Franciscans are close to the instructive accoun

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Zaleski, John. "Sufi Asceticism and the Sunna of the Prophet in al-Junayd’s Adab al-Muftaqir ilā Allāh." Journal of Islamic Studies 32, no. 1 (2020): 1–26. http://dx.doi.org/10.1093/jis/etaa051.

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Abstract One of the central claims of early Sufis was the harmony of the Sufi path with the sunna of the Prophet Muḥammad. It remains to be explored, however, how early Sufis related to the sunna as an authoritative model. Focusing on the writings of al-Junayd al-Baghdādī (d. 298/910–11), in particular the understudied Adab al-Muftaqir ilā Allāh, this article argues that al-Junayd sought to resolve a tension between anti-ascetic aspects of the sunna and the ascetic practices undertaken by Sufis. By attributing appeals to anti-ascetic ḥadīths to the influence of the lower-soul (nafs), al-Junayd

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Макаренко, Евгения Константиновна. "GENRE SPECIFICITY OF BIOGRAPHICAL SKETCHES ABOUT RUSSIAN MOVEMENTS BY E. POSELYANIN." Tomsk state pedagogical university bulletin, no. 1(213) (January 11, 2021): 95–103. http://dx.doi.org/10.23951/1609-624x-2021-1-95-103.

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Введение. Известный в дореволюционной России публицист и духовный писатель Евгений Поселянин (настоящая фамилия Погожев), пройдя путь сомнений в вере и получив духовное возрождение в Оптиной Пустыни, стал участником развернувшейся между интеллигенцией и представителями Русской Православной Церкви дискуссии начала XX в. Церковность эстетического сознания Е. Поселянина определила основную задачу всего его творчества, заключавшуюся в воспроизведении и передаче духовного мира Русского Православия. Цель. Творчество известного духовного писателя и публициста конца XIX – начала XX в. Евгения Николаев

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Maxim (Sudakov), Hierodeacon. "Reception of the writings of Martyrius-Sahdona in several confessions." Russian Journal of Church History 3, no. 3 (2022): 5–17. http://dx.doi.org/10.15829/2686-973x-2022-110.

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The article deals the problem of reception in several confessions of the writings of the ascetic writer and bishop of the Church of the East Martyrius-Sahdona (o. ~650). The question about his confessional orientation is not clear now. There are saved a few manuscripts with his writings in syriac (the date of the earliest is 837), as well as in arabic (one manuscript of 1492) and georgian translations (a few manuscripts, the date of the earliest is 925). Analysis of the manuscript tradition of his writings permited to establish that the literary tradition, on which drew the writer and which wa

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Biller, Peter. "Multum ieiunantes et se castigantes: medieval Waldensian Asceticism." Studies in Church History 22 (1985): 215–28. http://dx.doi.org/10.1017/s0424208400007968.

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The first half of a recently published book describes Waldensianism in the Cottian alps c. 1500. The author decides to pass over both the Waldensian preachers, whom I shall call ‘Brothers’, and their literature. He argues that there is insufficient trial evidence about the Brothers, and that in any case their ‘ascetic detachment from society’ would have made it unlikely that they would have had much influence among peasant Waldensians. Their books were only uncertainly Waldensian, he says, and there is little evidence of their actual use. In the resulting picture of Waldensianism as a popular,

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Parens, Joshua. "Maimonidean Ethics Revisited: Development and Asceticism in Maimonides?" Journal of Jewish Thought and Philosophy 12, no. 3 (2003): 33–62. http://dx.doi.org/10.1163/105369903776759265.

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AbstractMost recent interpreters of Maimonides argue that his ethical views develop from support of the mean in Eight Chapters to support of asceticism in "Laws Concerning Character Traits" and the Guide. This article challenges that interpretation: first, through a reconsideration of Aristotle's views on the mean and the relation of the ethically virtuous life to the contemplative life, and, second, through a reconsideration of Maimonides' texts. One riddle recommends we not jump to conclusions about Maimonides' views: In Eight Chapters he appears to advocate the mean, on the basis of Aristot

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Rossi, Andrea. "ASCETIC WORLDS." Angelaki 26, no. 1 (2021): 77–91. http://dx.doi.org/10.1080/0969725x.2021.1863593.

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Dunn, Geoffrey. "Rhetoric and Tertullian's De Virginibus Velandis." Vigiliae Christianae 59, no. 1 (2005): 1–30. http://dx.doi.org/10.1163/1570072053623414.

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AbstractTertullian's de Virginibus Velandis is not simply a somewhat neglected ascetic treatise but a rhetorical treatise about asceticism. The use of classical rhetoric as a modern interpretative tool for early Christian literature is common, although, as witnessed in an article recentlyin this journal, not without its critics. In this deliberative treatise Tertullian argued from Scripture (3.5c-6.3), natural law (7.1-8.4) and Christian discipline (9.1-15.3) that from puberty Christian female virgins ought to be veiled when in public. The custom of some Carthaginian virginsnot being veiled wh

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Panin, Leonid G. "A. S. Pushkin’s Poem The Hermit Fathers and the Immaculate Wives... (Linguostylistic Analysis of a Poem and Its Source)." Philology 19, no. 9 (2020): 74–86. http://dx.doi.org/10.25205/1818-7919-2020-19-9-74-86.

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The following article presents a linguistic and stylistic analysis of A. S. Pushkin’s poem The hermit Fathers and the immaculate wives... in comparison with the Greek text of the prayer of St. Ephrem the Syrian and its Church Slavonic translation, which was the source of the Poet’s poem. The similarities of the text content and the existing differences are shown. The outstanding role of Pushkin’s text, which essentially performs the ‘transliterating’ function of transmitting Church Slavonic literature to the system of Russian verbal culture, is acknowledged. For Alexander Pushkin, the Church S

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Panin, Leonid G. "A. S. Pushkin’s Poem The Hermit Fathers and the Immaculate Wives... (Linguostylistic Analysis of a Poem and Its Source)." Philology 19, no. 9 (2020): 74–86. http://dx.doi.org/10.25205/1818-7919-2020-19-9-74-86.

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The following article presents a linguistic and stylistic analysis of A. S. Pushkin’s poem The hermit Fathers and the immaculate wives... in comparison with the Greek text of the prayer of St. Ephrem the Syrian and its Church Slavonic translation, which was the source of the Poet’s poem. The similarities of the text content and the existing differences are shown. The outstanding role of Pushkin’s text, which essentially performs the ‘transliterating’ function of transmitting Church Slavonic literature to the system of Russian verbal culture, is acknowledged. For Alexander Pushkin, the Church S

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Guzmán Munita, Marisa, and Mario Díaz Díaz. "Propuesta pedagógica constructivista para la enseñanza de literatura española, en 2° año de enseñanza media." Foro Educacional, no. 24 (January 11, 2016): 125. http://dx.doi.org/10.29344/07180772.24.616.

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RESUMENUn desafío para los profesores de castellano en Chile corresponde a la vinculación de los contenidos teóricos con la elaboración de actividades prácticas, que permitan el acercamiento de los estudiantes a diversas temáticas, desde el enfoque constructivista que plantea el currículum nacional. El presente artículo tiene por objetivo proveer de una propuesta pedagógica, que asume este enfoque al orientar metodológicamente la enseñanza de la Literatura Española. Se repara, particularmente, en la poesía ascética medieval, en correspondencia con lo prescrito por el programa de estudio de la

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Шленов, Дионисий. "The imagery of royal power in Byzantine Greek ascetic literature: A comparison of the images of the «king» and «lament» in the writings of St. Symeon the New Theologian and their context." Theological Herald, no. 3-4(18-19) (September 15, 2015): 136–67. http://dx.doi.org/10.31802/2500-1450-2015-18-19-136-167.

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Автор статьи предлагает взглянуть на царскую власть и ее внутренний духовный смысл глазами монахов-отшельников и христианских писателей аскетико-мистического направления в противовес чрезмерной политизации этой темы. Впервые предпринимается попытка предварительно систематизировать по определенным критериям упоминания о царской власти и ее некоторых регалиях в греческой аскетической литературе. Главная тема – анализ сравнения плача с царем в четвертом «Огласительном слове» прп. Симеона Нового Богослова и выявление контекста этого сравнения в культуре, аскетической традиции и истории Византии. Ц

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АРХИПОВА, С. В. "FORMS OF RELIGIOUS ASCETICISM IN EGYPT: TRIGGERS IN THE HISTORY OF WORLDVIEWS." Цивилизация и варварство, no. 10(10) (November 10, 2021): 421–38. http://dx.doi.org/10.21267/aquilo.2021.10.10.017.

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Целью статьи является рассмотрение последовательно сменявших друг друга форм аскетического идеала в Египте, способствовавших переходу от античных социокультурных ориентиров к новой системе христианских общественно значимых ценностей и норм. Во II в. до н.э. парадоксы крайних воплощений религиозной аскезы, чуждые традиционной египетской ментальности, вызывали негативную реакцию со стороны приверженцев общепринятых мировоззренческих стереотипов, которая проявлялась в актах варварской агрессии. По мере смещения мировоззренческих парадигм к христианству смещался и вектор агрессии: в III–IV вв. ее

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Ivonin, Yury, and Marcia A. Morris. "Saints and Revolutionaries: The Ascetic Hero in Russian Literature." Sixteenth Century Journal 25, no. 4 (1994): 942. http://dx.doi.org/10.2307/2542290.

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Salys, Rimgaila, and Marcia A. Morris. "Saints and Revolutionaries. The Ascetic Hero in Russian Literature." Slavic and East European Journal 38, no. 2 (1994): 358. http://dx.doi.org/10.2307/308814.

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Franklin, Simon, and Marcia A. Morris. "Saints and Revolutionaries: The Ascetic Hero in Russian Literature." Modern Language Review 89, no. 4 (1994): 1051. http://dx.doi.org/10.2307/3733986.

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Rolland, Peter A., and Marcia A. Morris. "Saints and Revolutionaries: The Ascetic Hero in Russian Literature." Russian Review 54, no. 2 (1995): 274. http://dx.doi.org/10.2307/130921.

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Małecki, Wojciech. "Ascetic Priests and O’briens." Angelaki 14, no. 3 (2009): 101–15. http://dx.doi.org/10.1080/09697250903407591.

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Alena O., Zadorina. "And they All Ate and Were Satisfied: Review of the Book “Abundance and Asceticism in Russian Literature”." Humanitarian Vector 15, no. 5 (2020): 189–91. http://dx.doi.org/10.21209/1996-7853-2020-15-5-189-191.

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The review provides an overview of scientific works included in the collection of articles “Abundance and Asceticism in Russian Literature.” Based on the definitions of “asceticism” and “abundance” proposed by the authors, a parallel is drawn with the binary opposition “a lot – little”, the differences from it are shown according to the principle of procedurality. Considerable attention is paid to the central article of the collection, written by M. Epstein; such parameters as the choice of genre, innovation (classification of types of asceticism), and the verifiability of the hypothesis are a

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Brakke, David. "The Making of Monastic Demonology: Three Ascetic Teachers on Withdrawal and Resistance." Church History 70, no. 1 (2001): 19–48. http://dx.doi.org/10.2307/3654409.

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Although in recent years fourth- and fifth-century Egyptian monasticism has received much scholarly attention of increasing methodological and theoretical sophistication, conflict with demons, a primary metaphor for the ascetic life in the literature of the period, has been left relatively unexplored. One reason for this lack of attention is a shift in the intellectual paradigms through which scholars approach ascetic literature: as they have moved from psychological and theological models to social and performative ones in interpreting ascetic theory and practice, seemingly subjective or theo

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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.

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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

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