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Journal articles on the topic 'Ecstatic thinking'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 February 2022

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1

bernauer, james w. "michel foucault's ecstatic thinking." Philosophy & Social Criticism 12, no. 2-3 (1987): 156–93. http://dx.doi.org/10.1177/019145378701200205.

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2

Lechte, John. "Thinking the (Ecstatic) Essential: Heidegger after Bataille." Thesis Eleven 52, no. 1 (1998): 35–52. http://dx.doi.org/10.1177/0725513698052000004.

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3

Moores, D. J. "Dancing the Wild Divine: Drums, Drugs, and Individuation." Journal of Jungian Scholarly Studies 15, no. 1 (2020): 64–83. http://dx.doi.org/10.29173/jjs126s.

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For complex reasons, Carl Jung was apprehensive of ecstatic rites in which participants dance to hypnotic drumming and transcend normal states of ego. He was also strongly opposed to the use of LSD, mescaline, and other psychotropic agents often used in such rites, cautioning that psychedelics facilitate access to unconscious energies one is ill-equipped to absorb. This paper represents a challenge to Jung's thinking on both issues. Drawing upon recent research in shamanic studies and the once-again blossoming field of psychedelic research, D. J. Moores demonstrates the limitations of Jung's c
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4

Pint, Kris. "The Paleotechnology of Telephones and Screens." idea journal 17, no. 01 (2020): 205–20. http://dx.doi.org/10.37113/ij.v17i01.383.

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This article argues that the essentials of the complex relationship between interiority and exteriority, and the mediating role of teletechnology, are already present in the interiors of Paleolithic caves. As philosopher Maxine Sheets-Johnstone argues in The Roots of Thinking (1990), cave art emerged from the primal fascination with ‘being inside.’ Yet at the same time, these first interiors were most likely created to establish a form of communication with an exterior, the ‘augmented reality’ of the spirit world, made possible through rudimentary technological and biological extensions. It al
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5

Mažeikis, Gintautas. "MEDITACIJA KAIP FILOSOFINIO MĄSTYMO IR EGZISTENCIJOS BŪDAS." Religija ir kultūra 5, no. 2 (2008): 51–61. http://dx.doi.org/10.15388/relig.2008.2.2781.

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Straipsnyje diskutuojamos filosofinės meditacijos galimybės, nagrinėjamos epistemologinės, egzistencinės patirtys bei aptariamas meditacinio supratimo formos ir ribos. Straipsnyje apibūdinamos T. Sodeikos aptariamos suvokimo būsenos: maldos, tylos, akivaizdybės, interpasyvumo, ironijos, nuolankumo. Šios sąvokos yra lyginamos su Sodeikos aptariamų autorių požiūriais: A. Kenterberiečiu, Šv. Bonaventūra, R. Descartes, M. Buberiu, E. Husserliu, M. Mamardašviliu, P. Wustu, T. Mertonu. Didesnis dėmesys skiriamas palyginimui refleksyviosios patirties ir pasaulį konstituojančios ar net konstruojančios
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6

Stasiulis, Nerijus. "ON THE CONCEPTION OF THE CREATIVE IN NATURAL SCIENCE AND PHILOSOPHICAL REFLECTIONS THEREOF." Creativity Studies 9, no. 1 (2015): 42–52. http://dx.doi.org/10.3846/23450479.2015.1114041.

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The article discusses creativity as an ontological principle as it is presented in scientific-philosophical attitudes of a Nobel Prize winner for chemistry Ilya Prigogine and Werner Heisenberg’s pupil and a former director of the Max Planck Institute for Physics Hans-Peter Dürr. These attitudes are assessed in the light of Heideggerian notions of Being, subiectum, ousia and time and thus they themselves shed light on the potentiality of Heideggerian mode of thinking on the conception of the creative in the postmodern society and science. Bergsonian notion of creativity is also invoked. It is p
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7

Kubiak, Anthony. "Virtual Faith." Theatre Survey 47, no. 2 (2006): 271–76. http://dx.doi.org/10.1017/s0040557406000251.

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The recent rubs and resistances within the various flows of religious thought and practice in American culture and politics have become near clichés. The impact of right-wing religions on government and cultural policies has been well noted, as have the concomitant attempts to keep religion of all kinds out of politics entirely. Meanwhile, the problematic status of Islam both locally and globally has become a continuous topic of debate, as have the debates over creationism and so-called intelligent design in American schools. These high-profile debates have in turn eclipsed the suspicions of a
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8

Mažeikis, Gintautas. "EKSCENTRIŠKOJI EUROPA IR TIKĖJIMO PROPAGANDA. Apmąstymai apie XVII–XVIII a. Katalikų Bažnyčios tikėjimo propagandos kongregaciją ir jos veiklos įtaką europinei Lietuvos tapatybei." Religija ir kultūra 4 (January 1, 2007): 75–92. http://dx.doi.org/10.15388/relig.2007.0.2799.

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Straipsnis remiasi nuostata, kad propaganda yra ne tik manipuliacijos, bet ir motyvacijos, subjekto formavimo, kultūrinių tapatybių saugos priemonė ir užtikrina ne tik valdančiųjų klasių, religijų, bet ir civilizacinį tęstinumą. Dažniausiai propaganda, siekdama formuoti sau palankų subjektą, jo tapatybę, remiasi edukacine veikla, kuri geriausiai ilgalaikiu požiūriu atitinka propagandos siekius. Būtent tokia prasme straipsnyje nagrinėjama Sacra Congregatio de Propaganda Fide tikslai, jų sąsajos su jėzuitų ordinu ir jo veikla XVIII a. Lietuvoje steigiant misijas, mokyklas, kolegijas, universitet
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9

Stasiulis, Nerijus. "The Everyday in Heidegger’s Revolutionary Thought." Filosofija. Sociologija 29, no. 3 (2018). http://dx.doi.org/10.6001/fil-soc.v29i3.3774.

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The article emphasizes the primacy of the everyday in Heidegger’s ecstatic thinking. It assumes the crucial link between practical and ontological aspects of Heideggerian phenomenology and thus also deals with the hermeneutic and political aspects of the Heideggerian stance. The latter is presented as inseparable from (post)modern revolutionary mood as his reconsidering of the concept of essence implies reconsidering the concept of revolution. Links between the meaning of the phenomenological terms of das Man, der Schein, etc. and the Greek thinking of essence are stressed. The Greek inspired
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10

"A Study on Technological Pedagogical and Content Knowledge among Teacher-Educators in Punjab Region." International Journal of Engineering and Advanced Technology 8, no. 5C (2019): 1306–12. http://dx.doi.org/10.35940/ijeat.e1186.0585c19.

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Effective ICT integration requires teachers to gain proficiency in TPACK (knowledge of technology, content, pedagogy, and the intersection of these) (Mishra & Koehler, 2006; Archambault, & Crippen, 2009). TPACK is perceived as a dynamic framework representing the knowledge that teachers must confide on to design and implement curriculum and instruction while guiding their students’ thinking and learning with digital technologies in various subjects. TPACK competencies are very fruitful in making teaching learning process an ecstatic experience as it would make notable changes in the in
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11

Roche, Matilda. "My Name is Mina by D. Almond." Deakin Review of Children's Literature 3, no. 1 (2013). http://dx.doi.org/10.20361/g2p318.

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Almond, David. My Name is Mina. New York: Delacourt Press, 2010. Print. My Name is Mina is a prequel to Almond’s award winning book Skellig - a work for young adult readers that is very exceptional and magical. It is understandable that Almond would wish to return to the character of Mina who, while not the protagonist of Skellig, provides the narrative with its essential element of magical thinking. Mina brings to Skellig its intense, idiosyncratic intelligence and comprehension of lived personal tragedy that give the book its substance and its characters' motivational credibility and willing
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12

West, Patrick. "Abjection as ‘Singular Politics’ in Janet Frame’s The Carpathians." M/C Journal 9, no. 5 (2006). http://dx.doi.org/10.5204/mcj.2664.

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 This article extends recent work on the political implications of Julia Kristeva’s work, notably Cecilia Sjöholm’s Kristeva and the Political, through a reading of Janet Frame’s last novel, The Carpathians. My intention is twofold: to ground Sjöholm’s analysis of Kristeva in a concrete cultural example, and to redetermine Frame’s significance as a postcolonial writer implicated in the potentialities of politics and social change. Rather than granting automatic political and social importance to abjection, Sjöholm and Frame signal a fresh perspective on the very relationshi
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13

Sánchez, Rebecca. "Hart Crane’s Speaking Bodies: New Perspectives on Modernism and Deafness." M/C Journal 13, no. 3 (2010). http://dx.doi.org/10.5204/mcj.258.

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I. The early twentieth century may seem, at first glance, a strange place to begin a survey of attitudes towards deafness. At this point, the American Deaf community was just forming, American Sign Language was not yet recognised as a language, and most Americans who did consider deafness thought of it as a disability, an affliction to be pitied. As I will demonstrate, however, modernist writers actually had a great deal of insight into issues central to the experience of many deaf people: physical and visual language. While these writers were not thinking of such language in relation to deafn
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14

Teh, David. "Fibre." M/C Journal 6, no. 4 (2003). http://dx.doi.org/10.5204/mcj.2216.

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At first, no doubt, only the reproduction and transmission of works of art will be affected. It will be possible to send anywhere or to re-create anywhere a system of sensations, or more precisely a system of stimuli, provoked by some object or event in any given place. Works of art will acquire a kind of ubiquity. We shall only have to summon them and there they will be…They will not merely exist in themselves but will exist wherever someone with a certain apparatus happens to be. (Paul Valéry, ‘The Conquest of Ubiquity’, 225-6) Paul Valéry made these remarks in 1934, as the first drive-in mo
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15

Mules, Warwick. "A Remarkable Disappearing Act." M/C Journal 4, no. 4 (2001). http://dx.doi.org/10.5204/mcj.1920.

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Creators and Creation Creation is a troubling word today, because it suggests an impossible act, indeed a miracle: the formation of something out of nothing. Today we no longer believe in miracles, yet we see all around us myriad acts which we routinely define as creative. Here, I am not referring to the artistic performances and works of gifted individuals, which have their own genealogy of creativity in the lineages of Western art. Rather, I am referring to the small, personal events that we see within the mediated spaces of the everyday (on the television screen, in magazines and newspapers
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