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Journal articles on the topic 'Ecstasies'

Author: Grafiati

Published: 4 June 2025

Last updated: 1 August 2025

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1

Beach, Jensen. "Ecstasies in Relief." American Book Review 33, no. 4 (2012): 28–29. http://dx.doi.org/10.1353/abr.2012.0103.

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Jackson, Myron. "Ecstasies of Uplift." Secular Studies 5, no. 2 (2023): 83–98. http://dx.doi.org/10.1163/25892525-bja10047.

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Abstract “Religion is the decoration of life,” declares Peter Sloterdijk in his newly translated Making the Heavens Speak: Religion as Poetry (MHS), arguing that much of our understanding of the spiritual life is distorted and exceptionally narrow. With refreshing and renewed vision, this text points out the ways in which the heavenly skies have been a source of divine inspiration and cipher for theopoetic illuminations. We have failed to grasp how modern secularization, ironically, was a blessing in disguise for religion since it helped to unscrew any religious authorities from the burden of

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3

Davidson, Jane P., Carlo Ginzburg, and R. Rosenthal. "Ecstasies: Deciphering the Witches' Sabbath." Sixteenth Century Journal 23, no. 2 (1992): 355. http://dx.doi.org/10.2307/2541902.

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4

Saper, Craig, and Mary Bittner Wiseman. "The Ecstasies of Roland Barthes." SubStance 21, no. 2 (1992): 147. http://dx.doi.org/10.2307/3684917.

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5

Melville, Stephen, and Mary Bittner Wiseman. "The Ecstasies of Roland Barthes." Journal of Aesthetics and Art Criticism 49, no. 2 (1991): 170. http://dx.doi.org/10.2307/431708.

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6

Kieckhefer, Richard, Carlo Ginzburg, and Raymond Rosenthal. "Ecstasies: Deciphering the Witches' Sabbath." American Historical Review 97, no. 3 (1992): 837. http://dx.doi.org/10.2307/2164808.

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7

Brinck-Johnsen, Annelise. "Lyric Ecstasies of Queer Time." Women's Studies 47, no. 3 (2018): 333–49. http://dx.doi.org/10.1080/00497878.2018.1449997.

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8

Roelstraete, Dieter. "Agonies and Ecstasies: Kai Althoff's Dreamworks." Afterall: A Journal of Art, Context and Enquiry 19 (October 2008): 36–43. http://dx.doi.org/10.1086/aft.19.20711711.

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9

Dasgupta, Gautam. "Body/Politic: The Ecstasies of Reza Abdoh." Performing Arts Journal 16, no. 3 (1994): 18. http://dx.doi.org/10.2307/3245681.

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10

Balvers, Rutger, Hong Jiang, Sujan Piya, Candelaria Gomez-Manzano, and Juan Fueyo. "Adenovirus, autophagy and lysis: ecstasies and agonies." Future Virology 6, no. 10 (2011): 1161–64. http://dx.doi.org/10.2217/fvl.11.93.

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11

Editors, The. "Mary Wiseman, The Ecstasies of Roland Barthes." Journal of French and Francophone Philosophy 1, no. 3 (1989): 42. http://dx.doi.org/10.5195/jffp.1989.289.

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12

O'Callaghan, Raylene. "Mary Bittner Wiseman.The Ecstasies of Roland Barthes." Romance Quarterly 38, no. 1 (1991): 111–13. http://dx.doi.org/10.1080/08831157.1991.11000522.

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13

Cain, William E. "The Ecstasies of Roland Barthes (review)." Philosophy and Literature 14, no. 1 (1990): 175–76. http://dx.doi.org/10.1353/phl.1990.0061.

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14

Cowan, Brian. "Reasonable Ecstasies: Shaftesbury and the Languages of Libertinism." Journal of British Studies 37, no. 2 (1998): 111–38. http://dx.doi.org/10.1086/386155.

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Anthony Ashley Cooper, the third earl of Shaftesbury (1671–1713), would have recoiled at any implication that he was a libertine. His antipathy to libertinism is obvious, and examples are plentiful in his writings. His major work, the Characteristics of Men, Manners, Opinions, Times (1711), consistently uses the words “libertine” and “rake” as insults; in all of his writings sensual pleasures are disparaged as base and animalistic threats to human virtue. And despite the third earl's widespread reputation as a freethinker in matters religious, he always insisted that liberty of thought did not

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15

MELVILLE, STEPHEN. "Wiseman' Mary Bittner. The Ecstasies of Roland Barthes." Journal of Aesthetics and Art Criticism 49, no. 2 (1991): 170–71. http://dx.doi.org/10.1111/1540_6245.jaac49.2.0170.

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16

Kaul, Adam R. "Performing Ecstasies: Music, Dance, and Ritual in the Mediterranean." Folk Life 46, no. 1 (2007): 165–66. http://dx.doi.org/10.1179/flk.2007.46.1.165.

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17

Noble, Marianne. "The Ecstasies of Sentimental Wounding in Uncle Tom's Cabin." Yale Journal of Criticism 10, no. 2 (1997): 295–320. http://dx.doi.org/10.1353/yale.1997.0024.

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18

Kaul, Adam R. "Performing Ecstasies: Music, Dance, and Ritual in the Mediterranean." Folk Life - Journal of Ethnological Studies 46, no. 1 (2007): 165–66. http://dx.doi.org/10.1179/043087707798236342.

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19

Hodder, Alan D. "“Ex Oriente Lux”: Thoreau's Ecstasies and the Hindu Texts." Harvard Theological Review 86, no. 4 (1993): 403–38. http://dx.doi.org/10.1017/s0017816000030649.

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From the standpoint of marketing and sales, Henry David Thoreau's first major publishing venture,A Week on the Concord and Merrimack Rivers, was something of a fiasco, a fact hardly mitigated by his famously stoic, as well as humorous, avowals of failure. When, four years after its first appearance, he finally acquiesced to his publisher's petitions to accept the seven hundred and six unsold copies piled in the warehouse, he noted wryly in his journal, “I have now a library of nearly nine hundred volumes, over seven hundred of which I wrote myself.” Besides the commercial disappointment, Thore

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20

Oosenbrug, Eric. "Cultural ecstasies: Drugs, gender and the social imaginary Ilana Mountian." Feminism & Psychology 24, no. 4 (2014): 550–52. http://dx.doi.org/10.1177/0959353514533862.

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21

Werbner, Pnina. "Book Review: The Anthropology of Religious Charisma: Ecstasies and Institutions." Sociological Review 63, no. 3 (2015): 744–46. http://dx.doi.org/10.1111/1467-954x.12324.

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22

Shively, Kim. "A Review ofThe Anthropology of Religious Charisma: Ecstasies and Institutions." Journal of Religious & Theological Information 14, no. 1-2 (2015): 57–59. http://dx.doi.org/10.1080/10477845.2015.1024556.

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23

O’Rawe, Steve. "Cultural ecstasies: Drugs, gender and the social imaginary, by Ilana Mountian." Drugs: Education, Prevention and Policy 20, no. 4 (2013): 342. http://dx.doi.org/10.3109/09687637.2013.774873.

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24

Dixon, Joy. "‘Dark Ecstasies’: Sex, Mysticism and Psychology in Early Twentieth-Century England." Gender & History 25, no. 3 (2013): 652–67. http://dx.doi.org/10.1111/1468-0424.12031.

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25

IAKOVLEVA, LIUBOV. "PHENOMENOLOGICAL ASPECTS OF GERNOT BÖHME’S AESTHETICS OF ATMOSPHERES." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 13, no. 2 (2024): 353–74. https://doi.org/10.21638/2226-5260-2024-13-2-353-374.

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This article examines the phenomenon of atmosphere in the aesthetics of the German philosopher Gernot Böhme. It explores the connection between his ideas and those of Hermann Schmitz’s “New Phenomenology” and Martin Heidegger’s ontology. The atmosphere is analyzed through Schmitz’s concepts: the space of human corporeality, and the categories of “contraction” (Enge) and “expansion” (Weite)). Key points of Schmitz’s phenomenology are identified: the absolute space of the felt body, its independence from geometric space; the description of the body's dynamics through bodily impulses and vectors

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26

Eire, Carlos M. N. "Ecstasy as Polemic: Mysticism and the Catholic Reformation." Irish Theological Quarterly 83, no. 1 (2017): 3–23. http://dx.doi.org/10.1177/0021140017742793.

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In the 16th century, Protestants rejected the possibility of mystical encounters between humans and God. Catholics responded in various ways, but perhaps most forcefully by continuing to claim mystical experiences and by emphasizing extreme forms of mysticism. This paper analyzes how that rejection affected the development of Catholic mysticism at that time, especially in the case of Saint Teresa of Avila (1515–82), whose ecstasies were closely examined by the Spanish Inquisition, but were subsequently approved and promoted as exemplary of the truths professed by the Catholic Church.

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27

Gouvêa, Márcio, and Cristina de la Fuente. "El éxtasis de Ostia y la estructura literaria de las ‘Confesiones’: una nueva propuesta." Augustinus 68, no. 1 (2023): 131–53. http://dx.doi.org/10.5840/augustinus202368268/2696.

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One of the most debated questions surrounding Augustine of Hippo’s Confessions is the search for the structural unity of its thirteen books. In this article, based on an analysis of the of Augustine’s ecstasies in Milan and Ostia, and of the influence of Plotinian Neoplatonism and Pauline theology on Augustinian thought, we intend to offer a new interpretative hypothesis, according to which the ternary division of the Confessions (Books I-IX, Book X, Books XI-XIII) reflects the Christian conception of the anagogic stages of the human soul towards divinity.

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28

Devenot, Neşe. "Medical Ecstasies: Chemical Synthesis and Self-Experimentation in Romantic Science and Poetry." European Romantic Review 30, no. 1 (2019): 1–24. http://dx.doi.org/10.1080/10509585.2019.1570181.

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29

Matter, E. Ann. "Theories of the Passions and the Ecstasies of Late Medieval Religious Women." Essays in Medieval Studies 18, no. 1 (2001): 1–17. http://dx.doi.org/10.1353/ems.2001.0006.

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30

Sirmons, Julia. "Bad Trips: Spiritual Agonies and Ecstasies in the Films of Gaspar Noé." PAJ: A Journal of Performance and Art 45, no. 2 (2023): 48–55. http://dx.doi.org/10.1162/pajj_a_00661.

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31

Paré, François. "Wiseman, Mary Bittner. The Ecstasies of Roland Barthes. London & New York: Routledge, 1990Wiseman, Mary Bittner. The Ecstasies of Roland Barthes. London & New York: Routledge, 1990. Pp. 204." Canadian Modern Language Review 47, no. 3 (1991): 551–52. http://dx.doi.org/10.3138/cmlr.47.3.551.

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32

Dragoman, Dragoş. "Profane and sacred love in the writings of Julius Evola." Sæculum 47, no. 1 (2019): 47–56. http://dx.doi.org/10.2478/saec-2019-0004.

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AbstractNoticing the steep degradation of love in the modern society, Evola makes an effort to overpass the social, commercial or biological conceptions of love and to unravel the forgotten ideas about love. Looking at the current modern situation, few people could imagine love as transcendent, as a force capable of overpassing the limitations of a human being. As emphasized by Evola, the union between the two lovers, when it is conceived as the unification of the opposite tendencies in a sacred union, can find the lost path towards the Unity. By detachment and transmutation, the use of the se

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33

Wright, Melissa W. "Reviews: Geographies of Resistance, Archeticture: Ecstasies of Space, Time, and the Human Body." Environment and Planning D: Society and Space 16, no. 1 (1998): 123–25. http://dx.doi.org/10.1068/d160123.

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34

Davis, Scott. "Irony and Argument inDialogues, XII." Religious Studies 27, no. 2 (1991): 239–57. http://dx.doi.org/10.1017/s0034412500020874.

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Toward the end of Hume'sDialogues concerning Natural Religion, Philo catalogues the ‘frivolous observances’, ‘rapturous ecstasies’ and ‘bigotted credulity’ of ‘vulgar superstition’, concluding that ‘true religion, I allow, has no such pernicious consequences: But we must treat of religion, as it has com monly been found in the world’ (Hume, 1947: 222–3). This would be a mild enough sort of caveat were it not nigh on impossible to determine exactly what counts as true religion, and how it figures in Hume's argument. Typically, answers to this puzzle have required identifying the positions of th

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35

Tibbs, Eugene C. "“Do Not Believe Every Spirit”: Discerning the Ethics of Prophetic Agency in Early Christian Culture." Harvard Theological Review 114, no. 1 (2021): 27–50. http://dx.doi.org/10.1017/s0017816021000043.

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AbstractIn early Christian culture, prophets went into ecstasies while having visions and speaking by means of a spirit (enthusiasm). With the waning of prophetic activity in the second century, enthusiasm was not seen in many communal gatherings. When enthusiasm reemerged in Montanism during the late second century, church leaders claimed that speaking in ecstasy never existed as true prophecy in early Christian culture. They argued that true prophets always prophesied with a sound mind. The ecstasy of Montanism exhibited an unsound mind and looked like demonic possession; thus, Montanist pro

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36

Ragazzi, Grazia Mangano. "St. Catherine of Siena." Catholic Social Science Review 24 (2019): 119–29. http://dx.doi.org/10.5840/cssr20192435.

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In this article, the author shows how Catherine of Siena, a mystic who lived in Italy for thirty-three years in the second part of the fourteenth century, known for ecstasies and revelations, put discretion (and prudence, its synonym), the leading virtue in the moral life, at the core of her spirituality, thus becoming a real lover of the truth and a teacher of true freedom. The article contains bibliographical references for the reader’s further study of the writings (Dialogue, Letters, and Prayers) linked to this formidable figure, who was canonized in 1461 and proclaimed a Doctor of the Chu

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37

Cotter, Michael. "Cultural Ecstasies: Drugs, Gender and the Social Imaginary, Ilana Mountian (2013) Abingdon: Routledge, 168pp." Gender and Language 9, no. 2 (2014): 330–33. http://dx.doi.org/10.1558/genl.v9i2.18253.

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38

Ferguson, Christine. "Reading with the Occultists: Arthur Machen, A. E. Waite, and the Ecstasies of Popular Fiction." Journal of Victorian Culture 21, no. 1 (2016): 40–55. http://dx.doi.org/10.1080/13555502.2015.1123170.

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39

Ciappara, Frans. "Simulated Sanctity in Seventeenth- and Eighteenth-Century Malta." Studies in Church History 47 (2011): 284–94. http://dx.doi.org/10.1017/s0424208400001029.

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Revelations, apparitions, voices, stigmata and ecstasies were extraordinary phenomena and profoundly emotional, in which God was perceived as communicating with human beings through bodily phenomena. It was up to churchmen to regulate and control divine intervention in daily life and separate truth from deceit. But attempting to fulfil this pastoral duty was a complicated matter. Were these experiences authentic, really proceeding from God or were they illusions of the devil, the deceiver par excellence and able to capture human trust? Furthermore, besides the devil’s deceit, might there not a

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40

Kotelnikov, Vladimir. "The Reevaluation of Dostoevsky by the Critic A. Volynsky: “Ecstasies”, Recognition and “Cancellation” of the Author." Неизвестный Достоевский 11, no. 4 (2024): 298–314. https://doi.org/10.15393/j10.art.2024.7581.

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The article examines the evolution of Akim Volynsky’s perception and critical assessment of Dostoevsky’s work. The famous literary critic, thinker, art critic Akim Lvovich Volynsky (1863–1926) began studying Dostoevsky’s work in the late 1890s and continued to examine it up to 1923 During this time, the literary canon of Dostoevsky had formed. Volynsky was attracted to the writer’s artistic anthropology, which he discovered in the latter’s novels. In them, the critic found confirmation of his religious and philosophical intuitions. However, in his interpretation of some images, Volynsky deviat

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41

Bucur, Bogdan G. "Condescension, anticipation, reciprocal ecstasies: theological reflections on early Christian readings of Isaiah 6 and Daniel 3." Scottish Journal of Theology 71, no. 4 (2018): 425–40. http://dx.doi.org/10.1017/s0036930618000613.

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AbstractIn the biblical theophanies of Isaiah 6 and Daniel 3, divine condescension and human ascent constitute reciprocal ecstatic moves towards a divine–human encounter. The christological interpretation, widespread in early Christian reception history, further discerns in Isaiah 6 and Daniel 3 an anticipation of the radical condescension of the Logos-made-human and, conversely, an anticipation of the deifying ascent of humanity in Christ. Finally, the early Christian reading of Isaiah 6 and Daniel 3 as ‘christophanies’ – that is, as manifestations of the Logos-to-be-incarnate – also allows u

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42

Esteban Enguita, José Emilio. "Metafísica y política en El nacimiento de la tragedia." Theoría. Revista del Colegio de Filosofía, no. 8-9 (December 31, 1999): 35–49. http://dx.doi.org/10.22201/ffyl.16656415p.1999.8-9.219.

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This text aims at throwing light on the political thought which is implicit in The Birth of the Tragedy, and in the Posthumous Writings. Although politics appears not to be important in a work on aesthetics and metaphysics, the author shows that tragic experience is intimately related with the need for a tragic state. The ecstasies of the Dionysian experience form the ethos of the citizen, and nourish the political institutions which, in their turn, allow the artistic liberation of Dionysian forces. Furthermore, the author shows that, to Nietzsche, Euripides represents not only the decadence o

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43

Bachouch, I., N. Belloumi, M. Attia, F. Chermiti Ben Abdallah, S. Hantous Zannad, and S. Fenniche. "Isolated Persistent Left Superior Vena Cava Revealed by an Associated Asthma." Case Reports in Vascular Medicine 2021 (June 19, 2021): 1–3. http://dx.doi.org/10.1155/2021/5597105.

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Background. Persistent left superior vena cava (PLSVC) is a rare anomaly of the thoracic venous system. Case Report. We present a case of a patient with isolated asymptomatic PLSVC, who was diagnosed because of dyspnea revealing an associated asthma. An 18-year-old male patient complained of paroxystic sibilant dyspnea. He did not have any anomaly in physical examination. The chest X-ray revealed cardiomegaly with a widening of lower mediastinum. The electrocardiogram does not show any anomaly. Echocardiography showed the PLSVC. The thoracic contrast computed tomography of the chest showed ecs

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44

Isanović, Nusret. "Stupanje u razgovor religije s prirodnom znanošću i teorijom evolucije / Religion entering a dialogue with natural sciences and the theory of evolution." Context: Journal of Interdisciplinary Studies 8, no. 1 (2022): 7–31. http://dx.doi.org/10.55425/23036966.2021.8.1.7.

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The first part of the paper is about the challenges that modern natural sciences, the theory of evolution and their increasingly numerous technological ecstasies pose before religion, about the attempts of religion to recognise them, make itself aware of their meaning and to respond to them, which is shown here on the example of the Catholic Church. The rest of the paper develops a discourse about the process of opening and the effort of entering the dialogue on the part of the Catholic Church with natural sciences and the theory of evolution, as well as about its official positions released f

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45

Emboden, William A. "“Natural Highs” in an Historical and Biological Context." Journal of Drug Education 18, no. 1 (1988): 33–47. http://dx.doi.org/10.2190/gq0b-4cbx-bb15-m6lh.

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Historical and contemporary patterns of substance use and abuse are recognized, and the error in believing psychoactive natural substances to be reasonably safe is pointed out. The plethora of literature on drug-induced ecstasies among diverse peoples produces over-confidence in the safety of inducing altered states by means of natural chemicals. Given the current level of experimentation, the lack of a context for use, and the lack of knowledge of the toxicity of many plant sources presents a very real problem. Documented evidence of recent changes in patterns of experimentation with diverse

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46

Schneider, A. Gregory. "The Ritual of Happy Dying among Early American Methodists." Church History 56, no. 3 (1987): 348–63. http://dx.doi.org/10.2307/3166063.

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Jane M'Neil died a “glorious death” in 1814 when she was just twelve years old. Perfectly composed during her last illness, she spoke warmly of her attachment to her Methodist class leader and calmly informed visiting neighbors that soon she would be laid in the graveyard. Her biographer recalled that when the local preacher came to pray with her, “the joys of the upper world [seemed] to have been manifested… She was thrown into ecstasies of joy; she shouted the praises of the Redeemer aloud.” Her mother's unregenerate prejudices against religious shouting were removed. Her physician, a non-Ch

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47

Motorin, A. V. "ANTHROPOSOPY OF LEO TOLSTOY: SPIRIT, SOUL AND BODY." Memoirs of NovSU, no. 2 (2024): 259–67. http://dx.doi.org/10.34680/2411-7951.2024.2(53).259-267.

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The article examines the artistic anthroposophy of L. Tolstoy, which became a synthesis of the main pantheistic teachings and magical believes developed by humanity. The writer tries to resolve the tragic contradiction between the reluctance to die and the desire to become God, that is, everyone, with the help of faith in the possibility of eternal faceless existence as part of the boundless divine unity. However, this belief only partially muffles the horror of death as the inevitable end for private personal existence in the perspective of the endless expansion of human consciousness. Madnes

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48

Kazmi, Faleeha Zehra, Farzana Riaz, and Syeda Hira Gilani. "Sufism and Mysticism in Aurangzeb Alamgir's Era." Global Social Sciences Review IV, no. II (2019): 378–83. http://dx.doi.org/10.31703/gssr.2019(iv-ii).49.

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Mysticism is defined as a search of God, Spiritual truth and ultimate reality. It is a practice of religious ideologies, myths, ethics and ecstasies. The Christian mysticism is the practise or theory which is within Christianity. The Jewish mysticism is theosophical, meditative and practical. A school of practice that emphasizes the search for Allah is defined as Islamic mysticism. It is believed that the earliest figure of Sufism is Prophet Muhammad (PBUH). Different Sufis and their writings have played an important role in guidance and counselling of people and peaceful co-existence in the s

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49

Faleeha, Zehra Kazmi. "Sufism and Mysticism in Aurangzeb Alamgir's Era." Global Social Sciences Review 4, no. 2 (2019): 378–83. https://doi.org/10.5281/zenodo.4383463.

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Mysticism is defined as a search of God, Spiritual truth and ultimate reality. It is a practice of religious ideologies, myths, ethics and ecstasies. The Christian mysticism is the practise or theory which is within Christianity. The Jewish mysticism is theosophical, meditative and practical. A school of practice that emphasizes the search for Allah is defined as Islamic mysticism. It is believed that the earliest figure of Sufism is Prophet Muhammad (PBUH). Different Sufis and their writings have played an important role in guidance and counselling of people and peaceful co-existence in the s

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50

Sivinski. "Velvet, Silk, and Other Ecstasies: Exploring Affective Encounters with Clothes in Early Issues of Vogue." Journal of Modern Periodical Studies 11, no. 2 (2020): 174. http://dx.doi.org/10.5325/jmodeperistud.11.2.0174.

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