Relevant bibliographies by topics / Esoteric sciences

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Esoteric sciences'

Author: Grafiati
Published: 12 December 2022
Last updated: 26 January 2023

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Journal articles on the topic "Esoteric sciences"

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Asprem, Egil. "Dis/unity of Knowledge: Models for the Study of Modern Esotericism and Science." Numen 62, no. 5-6 (September 7, 2015): 538–67. http://dx.doi.org/10.1163/15685276-12341391.

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Research on relations between esotericism and science exhibits a fundamental asymmetry. While historians of science have been eager to uncover esoteric contexts for early modern sciences, scholars of modern esoteric movements look almost solely at esotericism in the context of scientific progress. This asymmetry is largely due to a division of intellectual labor following lines of specialization in the humanities. The early modern period has been of supreme interest for historians of science, who have applied their expertise to uncovering important connections. In contrast, late modern esoteric thought has almost exclusively fallen under the purview of religious studies scholars, who lack the tools (and often the interest) to dissect the workings of the sciences. The result has been that, for relations of science and esotericism in the late modern period, the prevailing picture has been one of a unidirectional influence from “proper” science to a culturally parasitic esoteric discourse.The present article aims to remedy this asymmetry. A systematization and evaluation of existing approaches to esotericism/science leads to an argument that new methodology and conceptual tools are needed for a sufficient analysis of esotericism/science relations in the modern world to develop. These tools are found in the interdisciplinary field of science and technology studies.
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Shackelford, Jole. "Western esotericism and the history of European science and medicine in the early modern period." Scripta Instituti Donneriani Aboensis 20 (January 1, 2008): 173–203. http://dx.doi.org/10.30674/scripta.67335.

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The history of science and the history of medicine were, from their beginnings as subjects in the Enlightenment and post-Enlightenment periods, hostile to esoteric ideas and practices and generally excluded them from the scope of academic study. Esoteric belief systems by definition prioritize inner knowledge, knowledge that is not attainable or transferable by the standard practices of public pedagogy, but rather is acquired by direct apprehension or by internal illumination. I call these ‘belief systems’, because people who defend esoteric knowledge do so within a worldview, a physics and metaphysics that explains and makes sense of their hopes and experiences. Such belief systems can therefore be compared with other worldviews—cosmologies in the most general sense of the term—and points of tangency, or even zones of interpenetration, can be examined. It is just such points of confrontation and zones of commonality between the occult and manifest sciences which are of particular interest to historians of science, because it is here that the disciplinary boundaries of modern science are being negotiated.
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Alnaimat, Mohammad, and Atef Almhameed. "The Duality of al-Zahir and al-Batin (the esoteric interpretation): A Reading of the Diwani Messages in Egypt during the Fatimid era." Dirasat: Human and Social Sciences 49, no. 2 (August 2, 2022): 336–48. http://dx.doi.org/10.35516/hum.v49i2.1795.

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This paper deals with the study of the impact of the Shiism on the Arabic literature in general, and on the Fatimid literature in particular. It treats the issue of)al-Zahir and al-Batin(in the Holy Qur’an or what is called the esoteric interpretation. The Fatimid writers exerted more attention and paid their effort in employing Qur’anic verses through esoteric interpretation, their goal in that was to get the Imamate or the Caliphate, it was the utmost motivation for the esoteric interpretation. the Imamate was right for Ali bin Abi Talib and for his descendants and they sought to maintain this right contextually not by selection. The study deals with the concept of "esoteric interpretation" and its relationship to the issue of Alzaher and Albatin (deep and surface meaning), as it was mentioned in the Diwaniyah letters of the Fatimid writers. It also examines the manifestations of the esoteric interpretation with the Imam on one side and with the Fatimid writers on the other side. The study ends with presenting the elements of their use of esoteric interpretation through selected models from the Diwaniya messages, directly related to the thought and belief of the Fatimids.
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Masango, Charles Akwe. "Indigenous knowledge codification of African traditional medicine: Inhibited by status quo based on secrecy?" Information Development 36, no. 3 (June 5, 2019): 327–38. http://dx.doi.org/10.1177/0266666919853007.

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This paper is located within global debates about the codification of indigenous knowledge (IK) practices vis-à-vis traditional medicine in Africa. Following a theoretical research based on an extensive literature review, the paper questions whether it is possible to codify all elements embedded in Africa’s indigenous knowledge practices in traditional medicine following that the medicine encompasses esoteric and non-esoteric elements. There is a persistent plea for the elements of Africa’s indigenous knowledge practices in traditional medicine to be codified and to desist from its status-quo phenomena of secrecy for posterity. Within Africa’s indigenous knowledge (IK) practices in traditional medicine are certain aspects that it may not be possible to codify. The non-esoteric aspect of African traditional medicine can be codified as it encompasses no secret, while the esoteric aspect may not be codified as it is considered to be secret for a select few traditional healers who exploit it for livelihood. The raison d’être for the examination stems from the notion that Africa’s indigenous knowledge practices in traditional medicine has a high livelihood potential, hence needs to be protected. Traditional healers have over generations fostered relationships with other groups, creating a complex web of high levels of cooperation, exchange and support that are essential for livelihood. Their fast erosion due to internal and external factors poses a serious threat to livelihood development in the subregion. The lack of codification of Africa’s indigenous knowledge practices in traditional medicine gives an urge to western pharmaceutical companies, who make huge profits from indigenous knowledge of medicinal plants. With further theoretical research, the paper exposes the esoteric and non-esoteric elements that encompass African traditional medicinal plants and the possible reasons why the status-quo based on secrecy persists within the esoteric aspects of the medicinal plant practices and how the status-quo may be uplifted within intellectual property rights (IPR) in the form of patent and other approaches for posterity.
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Hogendijk, Jan P. "The Burning Mirrors of Diocles: Reflections On the Methodology and Purpose of the History of Pre-Modern Science." Early Science and Medicine 7, no. 3 (2002): 181–97. http://dx.doi.org/10.1163/157338202x00108.

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AbstractMuch has been done on the publication of original sources in Arabic during the past 30 years, but much more remains to be done. Some of the recent multiple editions are unnecessary duplication of work and therefore waste of energy. This energy could be better spent on the publication of unpublished sources, and on studies involving the contextualization of Islamic sciences. Furthermore, historians of pre-modern science should work on the popularization of their wonderful subject. This exoteric work is as important as esoteric research, because the survival of the field depends on its image among various audiences outside the community of historians of science.
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Swatos, William H., and Danny L. Jorgensen. "The Esoteric Scene, Cultic Milieu, and Occult Tarot." Sociology of Religion 54, no. 4 (1993): 447. http://dx.doi.org/10.2307/3711802.

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Irawan, Aguk. "Esoteric Symbolism of The Letter Alif in Sosrokartono's Calligraphy and Al-Jilli's Insan Kamil Concept." DINIKA : Academic Journal of Islamic Studies 6, no. 1 (June 30, 2021): 55–78. http://dx.doi.org/10.22515/dinika.v6i1.3844.

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The study examines the symbolic meaning of the letter Alif and the esoterism teaching in it, as reflected in Sosrokartono’s calligraphy and Insan al-Kamil’s concept of Al-Jilli.  The purpose of this study is to present the philosophical similarities and differences between the Middle Eastern Sufis and the Indonesian Sufis, which are found in different mediums. The study used library research and hermeneutical approach. The data were analysed using text interpretation from Jorge Garcia and esoteric symbolism from Ferdinand de Saussure. The findings of this study include: first, the letter Alif in the calligraphy holds the meaning of philosophical sufism that aligns with the concept of Insan Al-Kamil by Abdul Karim Al-Jilli. Second, the letter Alif for both Sosrokartono and Al-Jilli holds three dimensional meanings; oneness, strength, and wisdom. This research enriches the repertoire of philosophical Sufism by presenting the meaning of material objects in the form of calligraphy art.Â
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Mikhailovsky, Alexander. "The Beginning of Black Notebooks: Martin Heidegger’s Esoteric Initiative." Sotsiologicheskoe Obozrenie / Russian Sociological Review 17, no. 2 (2018): 62–86. http://dx.doi.org/10.17323/1728-192x-2018-2-62-86.

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Kuffert, Len. "Tempest in the Tea Leaves: Broadcasting the Esoteric Arts and Mystic Sciences, 1937–1953." Canadian Historical Review 91, no. 1 (March 2010): 1–26. http://dx.doi.org/10.3138/chr.91.1.1.

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Bhandari, SabindraRaj. "The Paradigmatic Shift of Knowledge in the Mundaka Upanishad." Journal of NELTA Gandaki 4, no. 1-2 (November 1, 2021): 57–70. http://dx.doi.org/10.3126/jong.v4i1-2.42643.

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This article explores the dynamics of the esoteric (para) and exoteric (apara) knowledge that the Mundaka Upanishad proclaims in its mantras. The domain of Vedic knowledge is exoteric, and the Vedic sacrificial rituals are always for earthly glories and satisfactions. Therefore, their main quests always remain for the external manifestations. Unlike this, the Vedanta refers to the philosophical part of Veda. It mainly concerns for cosmic speculations, and aims to realize the transcendental ultimate reality. In this way, the Upanishads which form one of the tripartite pillars of Vedanta postulates that the absolute reality pervades within us and outside in the real world. Their speculations are to realize the ultimate reality that rules the entire cosmic manifestations. Therefore, the Upanishadic knowledge is esoteric (para vidhya). This great dichotomy between the exoteric and esoteric makes a clear shift of knowledge from the Vedic outwardness to Vedantic inwardness. In this context, it is the Mundaka Upanishad that is the pioneer to make a canonical shift of knowledge from Vedic apara to the Vedanta’s para. This article makes an exploratory and descriptive analysis of the theories and ideas developed in the Mundaka Upanishad that reveal how it makes a clear canonical shift of knowledge from the Veda to Vedanta. It equally sheds light on the implications of the theories and ideas of para and apara knowledge in teaching and modern pedagogy.
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Dissertations / Theses on the topic "Esoteric sciences"

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Silva, Aerton Alexander de Carvalho. "A construção de identidade(s) religiosa(s) no movimento "Nova Era"." Universidade Católica de Pernambuco, 2008. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=386.

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A mudança de paradigmas na sociedade atual tem atingido os mais variados âmbitos da vida humana, dentre os quais destacamos a religiosidade. Nesse contexto, o movimento "Nova Era" tem encontrado terreno fértil para seu desenvolvimento em vivências religiosas das mais variadas possíveis. Este trabalho, partindo do conceito de "Religião Invisível" de Thomas Luckmann, que apresenta a subjetividade como lugar das opções e construção da experiência religiosa a partir da biografia de cada indivíduo, busca entender alguns aspectos da construção de identidade(s) religiosa(s) neste movimento que se caracteriza por um sagrado sem lugar, uma religiosidade errante, favorecendo identidade(s) flutuante(s)
The change of paradigms in the current society has reached the most varied fields of the human being life, from which we detach the religiosity. ln this context, the movement "New Age" has found fertile land for its development in the varied possible religious experiences. This work, through the concept of "invisible Religion" of Thomas Luckmann, who presents the subjectivity as the place of the options ánd the construction of the religious experience from the biography of each individual searchs the understanding of some aspects of the construction of the religious identity(s) in this movement that is characterized by a sacred without place, a nomadic religiosity, favoring floating identity(s)
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Åkerman, Susanna. "Bibliotek som mikrokosmos. En jämförande studie av tre samlingar av texter i esoterisk tradition." Thesis, Uppsala University, Department of ALM, 2001. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-101552.

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Lejon, Håkan. "Historien om den antroposofiska humanismen : den antroposofiska bildningsidén i idéhistoriskt perspektiv 1880 - 1980." Doctoral thesis, Stockholms universitet, Avdelningen för idéhistoria, 1997. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-61833.

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This paper has two objectives. First: the humanistic idea of knowledge, philosophically formulated by Rudolf Steiner (1861-1925), should be presented in relation to history of ideas. In the meeting with different kinds of cultural and social needs in Central Europe during the decades of the turn of the 20th century, Steiner developed his idea of knowledge into a singular Thought Style (Ge. Denkstil). A Thought Style can be described as a selective and aimed cognitive preparedness. The idea of knowledge and the Thought Style are here described as anthroposophical humanism. The second objective is to show how the Thought Style, in a historical way, was established in Sweden, and how it, until the mid 1980s, changed and was adapted to Swedish culture, i.e. how the style in various ways became Swedish. Organisations and movements that were influenced by the anthroposophical humanism were The Anthroposophical Society, the biodynamic movement, the movement for anthroposophic medicine, the medical pedagogical movement with special pedagogical institutions and social therapeutic homes for treatment, the Waldorf movement, the Christian Society, anthroposophic architecture and art practice etc. Since they co-operated with a common background, they formed a Thought Collective (Ge. Denkkollektiv). The anthroposophical humanism has its roots relating to history of ideas far back in the Central European Middle Ages. During the new humanism era, the idea of knowledge had a renaissance in German culture life. Rudolf Steiner remodelled the idea at the end of the 19th century and developed it into the singular Thought Style. When Steiner was a theosophical teacher he gave it an esoteric design. After the First World War, when Steiner was working as a social reformer, he gave it a humanistic design. Within The Anthroposophical Society, the double image of the anthroposophical movement, internationally and in Sweden, led to severe opposition and conflicts. Right until the mid 1980s, reorganisations were common in order to handle the two directions of the Thought Style when it came to differences in traditions, ideology and sociology. In Sweden, the anthroposophical movement has undergone four stages of development: the reception period 1890-1935, the conversion period 1935-55, the expansion period 1955-1985 and the integration period as from 1985. As from 1913, when The Anthroposophical Society was established, until 1985, the development of ideas in the anthroposophical Thought Style and the Thought Collective can be described as a wandering from Christian esotericism to an anthroposophical humanistic idea of knowledge, with a cultural education in the ideological focus of the Thought Style. The traditional development of ideas can also be described as an anthroposophical process of secularisation. There are mainly four things that have contributed to the expansion of the anthroposophical movement in Sweden during the phase of expansion: the post-war period economic expansion, the development of the educational system, the renaissance of esotericism in the late 1960s, as well as the need for an alternative to the post-war abundance consumerism and waste of resources. The Swedish development indicates similarities with the international development within those areas where different activities have been adapted to Swedish legislation, traditions and views, mainly through care and education.
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Deng, Haochen. "Deux critiques de la modernité politique au lendemain de la Seconde Guerre mondiale : une étude comparée. Leo Strauss et Theodor Adorno." Thesis, Sorbonne université, 2018. http://www.theses.fr/2018SORUL074.

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L’objectif de ce travail est d’étudier parallèlement les critiques de la modernité développées à partir de deux positionnements philosophiques en grande partie antithétiques représentées ici par leurs figures de proue : Leo Strauss et Theodor Adorno. Nés et décédés presque aux mêmes moments sans s’être connus, ils seront interrogés ici, en particulier, à partir de leurs manières respectives de faire face aux multiples défis lancés en 1945 à la réflexion philosophique. La première section de cette étude examine leurs philosophies comme celles de penseurs se représentant eux-mêmes à travers leurs réactions différentes à l’antisémitisme. La deuxième section analyse leurs relations critiques, de teneurs fortement distinctives, à la pensée de Heidegger, vis-à-vis de laquelle chacun élabore à sa manière une démarche de rupture. La troisième section aborde, comme constituant des points de croisement entre Strauss et Adorno, deux discussions jouant un rôle-clé dans leurs pensées : d’une part avec le positivisme des sciences sociales ; d’autre part, avec la modernité, identifiée comme affrontant une crise consubstantielle à ses options spécifiques. Ces deux discussions font apparaître paradoxalement plusieurs points de convergence entre des démarches si opposées. La dernière section examine les deux solutions à l’égard du problème de la modernité, l’une macrologique s’appuyant sur les sources médiévales, l’autre micrologique demeurant dans le sillage de l’Aufklärung. Une discussion s’amorce dans la conclusion quant à ce qu’il peut en être désormais de la postérité conceptuelle de ces deux pensées dans le nouveau contexte qui est aujourd’hui celui de la philosophie politique
The aim of this study is to examine the critiques of modernity developed in parallel from two philosophical positions largely antithetical that are represented here by two main figures: Leo Strauss and Theodor Adorno. Born and died almost at the same time, these two thinkers are analyzed here from their way of facing different challenges imposed to the philosophical thinking in 1945. The first section examines their different reactions to the anti-Semitism. The second one analyzes their critical relations to Heidegger with whom each of them achieves a separation. The third section studies some junctions between them with two discussions: on the one hand, the discussion about the positivism in social sciences; on the other hand, the discussion about modernity considered as affronting a consubstantial crisis with their own options. These discussions make appear paradoxically several converging points between two opposing philosophical positions. The last section examines two solutions with regard to modernity: one, based on the medieval sources, is macrological, while the other, firmly devoted to the heritage of Aufklärung, is micrological. In the conclusion, this study will discuss the conceptual relevance of the posterity of these two thoughts in light of the actual context of the political philosophy
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Rudbøg, Tim. "H.P. Blavatsky's Theosophy in context : the construction of meaning in modern Western esotericism." Thesis, University of Exeter, 2012. http://hdl.handle.net/10871/9926.

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H.P. Blavatsky’s (1831-1891) Theosophy has been defined as central to the history of modern Western spirituality and esotericism, yet to this date no major study has mapped and analysed the major themes of Blavatsky’s writings, how Blavatsky used the concept ‘Theosophy’ or to what extent she was engaged with the intellectual contexts of her time. Thus the purpose of this thesis is to fill this gap. The proposed theoretical framework is based on the centrality of language in the production of intellectual products, such as texts—but contrary to the dominant focus on strategies, rhetoric and power this thesis will focus on the construction of meaning coupled with a set of methodological tools based on contextual analysis, intellectual history and intertextuality. In addition to an overview of Blavatsky research this thesis will map and analyse Blavatsky’s use of the concept ‘Theosophy’ as well as Blavatsky’s primary discourses, identified as: (1) discourse for ancient knowledge, (2) discourse against Christian dogmatism, (3) discourse against the modern natural sciences and materialism, (4) discourse against modern spiritualism, (5) discourse for system and (7) discourse for universal brotherhood. In mapping and analysing Blavatsky’s discourses, it was found that her construction of meaning was significantly interconnected with broader intellectual contexts, such as ‘modern historical consciousness’, ‘critical enlightenment ideas’, studies in religion, studies in mythology, the modern sciences, spiritualism, systemic philosophy, reform movements and practical ethics. It, for example, becomes clear that Blavatsky’s search for an ancient ‘Wisdom Religion’ was actually a part of a common intellectual occupation during the eighteenth and nineteenth centuries and that her critique of the Christian dogmas was equally a common intellectual trend. To read Blavatsky’s discourses as the idiosyncratic strategies of an esotericist, isolated from their larger contexts or only engaged with them in order to legitimise minority views would therefore largely fail to account for the result of this thesis: that in historical actuality, they were a part of the larger cultural web of meaning.
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Boly, Hamadou. "Le soufisme au Mali du XIXème siècle à nos jours : religion, politique et société." Phd thesis, Université de Strasbourg, 2013. http://tel.archives-ouvertes.fr/tel-01058564.

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La plupart des historiens maliens considèrent le Vllème siècle de l'ère chrétienne comme la date de l'avènement de l'islam au Mali, alors que le soufisme n'y fit probablement son apparition qu'à partir du XVème siècle. Cette apparition soufie se caractérise alors par des pratiques individuelles et disséminées ici et là. Il faut donc attendre l'aube du XIXème siècle pour voir une véritable émergence du soufisme et une large expansion de l'islam avec les efforts déployés par Sïdï al­ Mubtar al-Kabïr, l'instauration de l'Etat musulman du Macina et le gihëid lancé par al-ijag 'Umar. Les deux voies spirituelles, Qadiriyya et Tiganiyya entreront en opposition, mais feront résistance à l'intrusion coloniale dans le pays. Après l'indépendance du Mali, en 1960, les soufis participeront activement à la vie politique et sociale du pays. Enfin les soufis maliens sont à l'origine de maintes œuvres intellectuelles destinées à faire connaître leur voie spirituelle.
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Coulon, Jean-Charles. "La magie islamique et le « corpus bunianum » au Moyen Âge." Thesis, Paris 4, 2013. http://www.theses.fr/2013PA040027/document.

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Al-Būnī est une figure centrale dans l'étude de la magie en Islam au Moyen Âge. En effet, son principal traité, le Šams al-maʿārif al-kubrā (Le « grand » soleil des connaissances), est le plus grand manuel de magie se basant sur le Coran, les beaux noms de Dieu, les invocations aux anges, etc. Malheureusement, à ce jour, cette oeuvre nous est connue à travers des éditions se basant sur des manuscrits très tardifs, fort éloignés du contenu des manuscrits des oeuvres ayant pu être écrites par al-Būnī : en témoignent les nombreux anachronismes. Aussi, ce travail de recherche propose de faire l'analyse et d'établir une édition critique d'une partie du « corpus bunianum » : le Šams al-maʿārif wa-laṭāʾif al-ʿawārif (Le soleil des connaissances et les grâces exquises) dans sa version courte (la supposée plus ancienne), al-Lumʿa l-nūrāniyya (La lueur luminescente) et d'autres traités qui ont contribué à former le Šams al-maʿārif. L'édition de ces textes correspondant au « noyau historique » de cet immense corpus met en évidence les éléments les plus anciens des oeuvres attribuées à al-Būnī et les influences ayant contribué à la formation d'une magie islamique, se référant non plus essentiellement à des autorités grecques, indiennes, mésopotamiennes, etc., mais aussi au Coran, à la tradition prophétique et aux traditions magiques, mystiques et kabbalistiques juives, chrétiennes et musulmanes. Intimement liée aux sphères du pouvoir, cette littérature magique participe également à leur mise en scène et reflète leur évolution
Indeed, his main treatise, the Šams al-maʿārif al-kubrā (The "Great" Sun of Knowledge), is the most important magic manual based on the Qurʾān, the beautiful names of God, invocations to the angels, etc. Unfortunately, until now, this work has been known to us through editions based on very late manuscripts, very different from the contents of manuscripts of works written by al-Būnī as the many anachronisms point out. In this research, we propose an analysis and a critical edition of part of the "corpus bunianum": Šams al-maʿārif wa-laṭāʾif al-ʿawārif (The Sun of Knowledge and the ExquisiteGraces) in its short version (the supposedly more ancient one), al-Lumʿa l-nūrāniyya (The Luminescent Glow) and other treaties that have been used to write down the Šams al-maʿārif. Editing these texts corresponding to the "historic core" of this vast corpus highlights the oldest parts of the works attributed to al-Būnī and the influences that contributed to the formation of an Islamic magic, referring not only to Greek authorities, Indian, Mesopotamian, etc.., but also to the Qurʾān, the prophetic tradition and magical, mystical and Kabbalistic Jewish, Christian and Muslim traditions.Closely linked to realms of power, this magical literature also contributes to their splendour andreflects their evolution
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Nogueira, Pablo. "Espiritualidade quântica?: consciência, religião e ciência no pensamento de Amit Goswami." Pontifícia Universidade Católica de São Paulo, 2010. https://tede2.pucsp.br/handle/handle/2149.

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Made available in DSpace on 2016-04-25T19:21:07Z (GMT). No. of bitstreams: 1 Pablo Nogueira.pdf: 1921895 bytes, checksum: 8fae9708904e9ea1b48d7e0381c03b62 (MD5) Previous issue date: 2010-05-27
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The objective of this dissertation is to discuss the religious elements in the work of Indian physicist Amit Goswami. Goswami became a familiar figure in the New Age movement because of his proposal to interpret quantum mechanics −based on the idea of a non-local and transcendent conscience as the foundation of reality − and for his advocacy of a synthesis between spirituality and scientific discourse. The text begins with a history of connections between science and religion proposed since the mid 19th century until the rise of New Age in the 1970s. Its main focus is the dialogue between science and religion which began to be settled with the development of quantum mechanics. The dissertation approaches the work of Goswami with the intent of highlighting its main ideas: the criticism of materialist realism, the mystical origin of religions, their inability to adequately convey the essential truth of the mystical experience, his confidence that certain experiments could support the belief in a transcendent dimension of reality and the moral crisis experienced by modern societies. Next, the dissertation uses the definition of religion proposed by Geertz and makes evident the religious element of Goswami´s speech characterized by its quest to link cosmology and ethos in order to substantiate a new ethic for contemporary societies. Finally, Hanegraaff´s definitions of spirituality and religion allow distinguish his Goswami s work as an example of spirituality based on a secular symbolic system
O objetivo desta dissertação é discutir o elemento religioso presente na obra do físico indiano Amit Goswami. Goswami tornou-se uma figura conhecida dentro do movimento Nova Era por sua proposta de interpretar a mecânica quântica tendo como fundamento da realidade a ideia de uma consciência não-local e transcendente, e por sua defesa de uma síntese entre espiritualidade e discurso científico. O texto começa por apresentar um histórico das aproximações entre ciência e religião propostas desde meados do século 19 até o surgimento da Nova Era nos anos 1970, tendo como foco principal o diálogo entre ambas que começou a ser estabelecido a partir do desenvolvimento da mecânica quântica. Apresenta-se um recorte da obra de Goswami com o objetivo de evidenciar suas principais idéias: a crítica ao realismo materialista, a origem mística das religiões, a incapacidade delas em transmitir de forma adequada a verdade essencial da experiência mística, sua crença de que certos experimentos poderiam sustentar a crença numa dimensão transcendente da realidade e a crise moral vivida pelas sociedades modernas. A seguir, recorrendo à definição de religião proposta por Geertz evidencia-se o elemento religioso do discurso de Goswami, caracterizado por sua busca de associar ethos e cosmologia a fim de fundamentar uma nova ética para as sociedades contemporâneas. Por fim, as definições de espiritualidade e de religião de Hanegraaff permitem caracterizar seu trabalho como exemplo de espiritualidade que se assenta sobre um sistema simbólico secular
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MORAWETZ, Michal. "Jádro filozofického názoru Jiřího Buquoye v kontextu romantické vědy." Master's thesis, 2013. http://www.nusl.cz/ntk/nusl-156238.

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This diploma thesis deals with the basic principles of Georg Buquoy's (1781-1851) philosophy, which were presented in his unpublished treatise Kern meiner philosophischen Grundansicht. Buquoy's ideas are interpreted in the context of contemporary scientific discourse in the Czech lands. Attention is also drawn to Buquoy's foreign inspiration sources. The explication of Buquoy's ideas is based on the theory of intellectual history, with special focus on the interrelationship between natural sciences and humanities and the esotericism of the late 18th and the first half of the 19th century.
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Books on the topic "Esoteric sciences"

1

Jan, Smit, ed. De goden wáren astronauten: Het ware verhaal van de hemelse oorlog. Amsterdam: Luitingh-Sijthoff, 2002.

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Balsys, Bodo. Principles, Practices and Procedures of the School of Esoteric Sciences. Surry Hills, N.S.W: The School of Esoteric Sciences, 1989.

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Balsys, Bodo. Meditation Techniques of the School of Esoteric Sciences: The Way to Light, Love and Power and Dangers Thereof. Surry Hills, N.S.W: The School of Esoteric Sciences, 1989.

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Upstate cauldron: Eccentric spiritual movements in early New York State. Albany: Excelsior editions, and imprint of State University of New York Press, 2015.

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Nostradamus astrophile: Les astres et l'astrologie dans la vie et l'oeuvre de Nostradamus. Ottawa, Ont: Presses de l'Université d'Ottawa, 1993.

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The secret lore of Egypt: Its impact on the West. Ithaca: Cornell University Press, 2001.

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Steiner, Rudolf. An outline of esoteric science. Hudson, NY: Anthroposophic Press, 1997.

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The book of secrets: Esoteric societies and holy orders, luminaries and seers, symbols and rituals, and the key concepts of occult sciences through the ages and around the world. San Francisco, CA: Weiser Books, 2011.

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Götschl, Johann. Naturwissenschaft gegen Esoterik. Graz: Universitätsverlag Leuschner & Lubenski, 1989.

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Paquay, Valentijn (Valentijn C.J.H.M.), 1950-, ed. Tussen ideaal en werkelijkheid: Vrouwen in de middeleeuwse wereld. Houten]: De Haan, 1986.

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Book chapters on the topic "Esoteric sciences"

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Lele, Ajey. "Quantum Physics: An Esoteric World." In Advanced Sciences and Technologies for Security Applications, 3–12. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-72721-5_1.

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Mayer, Toby. "“Mimetic Rivalry” with Avicennism in Shahrastānī’s Esoteric Hermeneutics." In Bibliothèque de l'Ecole des Hautes Etudes, Sciences Religieuses, 613–41. Turnhout: Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.behe-eb.4.01188.

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Valente, K. G. "Reception and Contestation: Mathematics and Esoteric Spirituality, 1875–1915." In Handbook of the Mathematics of the Arts and Sciences, 1–21. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-70658-0_98-1.

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Valente, K. G. "Reception and Contestation: Mathematics and Esoteric Spirituality, 1875–1915." In Handbook of the Mathematics of the Arts and Sciences, 2539–59. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-319-57072-3_98.

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Baffioni, Carmela. "Esoteric Shī‘ism in the Additions to Ancient Manuscripts of the Rasā’il Ikhwān al-Ṣafā’." In Bibliothèque de l'Ecole des Hautes Etudes, Sciences Religieuses, 281–326. Turnhout: Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.behe-eb.4.01173.

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Mir-Kasimov, Orkhan. "Esoteric Messianic Currents of Islamic East Between Sufism and Shi'ism (7th/19th-6th/15th Centuries)." In Bibliothèque de l'Ecole des Hautes Etudes, Sciences Religieuses, 643–64. Turnhout: Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.behe-eb.4.01189.

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Scotti, Monica. "Esoteric Elements of the Doctrine Among the Ṭayyibī Community: Analysis of a Treatise by Ibn al-Walīd (vi-vii/xi-xii century)." In Bibliothèque de l'Ecole des Hautes Etudes, Sciences Religieuses, 713–22. Turnhout: Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.behe-eb.4.01192.

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Stenqvist, Catharina. "Esotericism or Esoterism." In Encyclopedia of Sciences and Religions, 768. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_200135.

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McWilliams, Robert, Earl Naumann, and Stanley Scott. "Is Multidimensional Scaling (And Other Esoterica) for the Small Retailer?" In Proceedings of the 1982 Academy of Marketing Science (AMS) Annual Conference, 27–30. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-16946-0_7.

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Miedema, Frank. "Science for, in and with Society: Pragmatism by Default." In Open Science: the Very Idea, 109–27. Dordrecht: Springer Netherlands, 2021. http://dx.doi.org/10.1007/978-94-024-2115-6_4.

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AbstractTo rethink the relation between science and society and its current problems authoritative scholars in the US and Europe, but also around the globe, have since 1980 implicitly and increasingly explicitly gone back to the ideas of American pragmatism. Pragmatism as conceived by its founders Peirce, James and Dewey is known for its distinct philosophy/sociology of science and political theory. They argued that philosophy should not focus on theoretical esoteric problems with hair-splitting abstract debates of no interest to scientists because unrelated to their practice and problems in the real world. In a realistic philosophy of science, they did not accept foundationalism, dismissed the myth of given eternal principles, the unique ‘scientific method’, absolute truths or let alone a unifying theory. They saw science as a plural, thoroughly social activity that has to be directed to real world problems and subsequent interventions and action. ‘Truth’ in their sense was related to the potential and possible impact of the proposition when turned in to action. Knowledge claims were regarded per definition a product of the community of inquirers, fallible and through continuous testing in action were to be improved. Until 1950, this was the most influential intellectual movement in the USA, but with very little impact in Europe. Because of the dominance of the analytic positivistic approach to the philosophy of science, after 1950 it lost it standing. After the demise of analytical philosophy, in the 1980s of the previous century, there was a resurgence of pragmatism led by several so-called new or neo-pragmatists. Influential philosophers like Hillary Putnam and Philip Kitcher coming from the tradition of analytic philosophy have written about their gradual conversion to pragmatism, for which in the early days they were frowned upon by their esteemed colleagues. This new pragmatist movement gained traction first in the US, in particular through works of Bernstein, Toulmin, Rorty, Putnam and Hacking, but also gained influence in Europe, early on though the works of Apel, Habermas and later Latour.
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Conference papers on the topic "Esoteric sciences"

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Shkorubskaya, Elena. "Transformation of the Scientific Article Paradigm under Diffusion of Internal & External Publicness of Science." In The Public/Private in Modern Civilization, the 22nd Russian Scientific-Practical Conference (with international participation) (Yekaterinburg, April 16-17, 2020). Liberal Arts University – University for Humanities, Yekaterinburg, 2020. http://dx.doi.org/10.35853/ufh-public/private-2020-09.

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This article discusses the specifics of the public sphere of science in the context of the diffusion of the public and private spheres that characterises modern society and is driven, among other factors, by the development of social media and other tools of online communication. Based on the communicative approach suggested by Jurgen Habermas, the science field concept by Pierre Bourdieu, and the actor-network theory by Bruno Latour, the following two types of modern science publicness are defined. Inner, ‘esoteric publicness’ of science itself is a prerequisite for scientific communication, and is set up on the principles of reasonable doubt and criticism, assuming discussiveness, knowledge, and uncertainty of arguable facts. Outer, ‘broad publicness’ becomes a platform of interaction between science and society, and requires science to provide ultimate knowledge. Using the example of the use of texts of scientific articles in popular scientific texts, the problem of the diffusion of the two public spheres is examined. Firstly, the conventional layman is confronted directly with the inner workings of science, and thus has to deal with discrepancies, which he cannot resolve on his own. Secondly, the pragmatics of the scientific article undergos changes, its conclusions tend to radicalise, and the very article is used only for confirming the credibility of a popular text referring to it. The change in the reader (a professional is replaced by a layperson) has an effect on the original pragmatics of the text and the impact it has on the addressee. What is supposed to serve as the discussion onset in ‘esoteric publicness’, becomes the rationale for the unconditional recognition of communicated information in the ‘broad publicness’ of science.
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