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Journal articles on the topic 'Guénon René'

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Published: 4 June 2021
Last updated: 2 February 2022

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1

Gérault, Yvon. "Retour à René Guénon." La chaîne d'union N° 67, no. 1 (January 1, 2014): 14–23. http://dx.doi.org/10.3917/cdu.067.0014.

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2

Lindenberg, Daniel. "René Guénon ou la réaction intégrale." Mil neuf cent 9, no. 1 (1991): 69–79. http://dx.doi.org/10.3406/mcm.1991.1038.

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3

Sedgwick, Mark. "René Guénon: Les enjeux d'une lecture." Aries 9, no. 1 (2009): 120–22. http://dx.doi.org/10.1163/156798908x379738.

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4

Grottanelli, Cristiano. "Mircea Eliade, Carl Schmitt, René Guénon, 1942." Revue de l'histoire des religions 219, no. 3 (2002): 325–56. http://dx.doi.org/10.3406/rhr.2002.959.

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5

Bridet, Guillaume. "L'Inde comme expérience de traduction : Olivier Lacombe, René Guénon, René Daumal." Littérature 184, no. 4 (2016): 49. http://dx.doi.org/10.3917/litt.184.0049.

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6

Poznanovic, Zeljko. "The secret of René Guénon: A critical review of Guénon's traditionalism." Kom : casopis za religijske nauke 3, no. 2 (2014): 35–54. http://dx.doi.org/10.5937/kom1402035p.

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7

Sacco, Leonardo. "La tradizione taoista nel pensiero di René Guénon." Aries 8, no. 1 (2007): 63–89. http://dx.doi.org/10.1163/157005907794762317.

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8

Sacco Pevateaux, Leonardo. "La tradizione taoista nel pensiero di René Guénon." Aries 8, no. 1 (2007): 37–61. http://dx.doi.org/10.1163/157005908x246689.

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9

Zaidi, Ali Hassan. "Against the Modern World." American Journal of Islam and Society 22, no. 2 (April 1, 2005): 108–10. http://dx.doi.org/10.35632/ajis.v22i2.1713.

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One effect of 9/11 has been that Muslim voices, which until then had beenmostly ignored, are increasingly reaching a wider audience of other Muslimsand non-Muslims. In Europe and North America, this has meant that selfidentified“progressive” Muslim scholars who emphasize social justice, aswell as “traditional” Muslims who emphasize Islam’s spiritual or esotericdimension, have been contributing in a much more vocal manner to the contemporaryinterpretation of what it means to be Muslim. Since most of theleading figures presented herein are Sufi Muslims of a particular strand ofesoteric Islam, this book helps fill an important lacuna concerning the developmentof the traditionalist position – a position that has been voiced bysuch Muslim scholars as Seyyed Hossein Nasr and Martin Lings.Sedgwick promotes the book as a biography of René Guénon (1886-1951) and an intellectual history of the traditionalist movement that heinaugurated in the early twentieth century. Guénon’s movement combineselements of perennial philosophy, which holds that certain perennial problemsrecur in humanity’s philosophical concerns, and that this perennialwisdom is now only found in the traditional forms of the world religions ...
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10

Thomas, Owen C. "Tillich and the Perennial Philosophy." Harvard Theological Review 89, no. 1 (January 1996): 85–98. http://dx.doi.org/10.1017/s0017816000031825.

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In an earlier essay I proposed the paradoxical theses that the main religio-philosophical alternative in the West to Judaism and Christianity has always been the perennial philosophy in its various forms, and that Christianity (and less so Judaism) has always been an amalgam or synthesis of the ideal types, biblical religion and the perennial philosophy. An example of the former is the concept delineated by the biblical theology movement of the 1940s and 1950s. By the latter I mean the religio-philosophical world view exemplified by Neoplatonism and Vedanta, and by the philosophical foundation of Gnosticism, Rosicrucianism, and Theosophy, and propounded by such authors as René Guénon, Frithjof Schuon, S. H. Nasr, and Huston Smith.
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11

Accart, Xavier. "René Guénon et les milieux littéraires et intellectuels français de son temps : l'histoire d'une réception." École pratique des hautes études, Section des sciences religieuses 117, no. 113 (2004): 375–81. http://dx.doi.org/10.3406/ephe.2004.12388.

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12

Giudice, Christian. "‘The Master’s Voice’." Aries 20, no. 1 (January 22, 2020): 55–80. http://dx.doi.org/10.1163/15700593-02001003.

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Abstract Occultism has been present in popular music since the 1960s, but genuine occult content has been lacking in chart-topping bands, relegating more serious interactions between esoteric message and music to underground phenomena. An exception to this trend is Franco Battiato, who has sold in excess of three million records, one million of his masterpiece, La Voce del Padrone (The Voice of the Master, 1981), alone. This article analyses Battiato’s method of communicating occult lore through coded words, which couch esoteric meaning in exoteric forms of expressions. The article provides a substantial analysis of Battiato’s career, including his spiritual research through the works of Sufi masters, René Guénon and, especially, the teachings of the Armenian mystic G.I. Gurdjieff. Through a textual analysis of Battiato’s lyrics of his most mystical works (1979–1982), I aim to identify the Italian songwriter’s hidden references to the works of Gurdjieff and his disciple P.D. Ouspensky, proving that Battiato represents a rare case of a pop musician whose works are informed by occult knowledge, and who wants to communicate this hidden lore to listeners.
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13

Araújo, Alberto Filipe, and José Augusto Ribeiro. "Del sentido iniciático en el Parsifal de Richard Wagner." DEDiCA Revista de Educação e Humanidades (dreh), no. 5 (March 1, 2014): 17–41. http://dx.doi.org/10.30827/dreh.v0i5.6996.

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El libreto Parsifal (1882) de Richard Wagner es un drama con resonancias simbólicas universales de gran alcance hermenéutico. Se trata, particularmente, de un drama arquetipal, o sea, a-histórico y fundador de nuestra visión del mundo occidental. En un primer momento es presentado el libreto del Parsifal de Richard Wagner; en un segundo momento, los autores, en la base de la mitocrítica de Gilbert Durand, buscarán, analizar la naturaleza mítico-simbólica del texto de Wagner que, a su vez, se ha inspirado en la versión literaria de Parzival de Wolfram von Eischenbach escrita entre 1200 y 1207. En un tercer momento, los autores defenderán que el sentido más profundo del libreto wagneriano, mientras Bühnenweihfestpiel (representación dramática y sagrada), debe ser buscado en la tradición iniciática estudiada por Mircea Eliade, René Guénon, Pierre Gallais, entre otros. El último punto será dedicado a la actualidad del sentido iniciático desvelado en el ya referido libreto, visto que en una época desmitologizada como aquella en que vivimos se impone retornar a las fuentes de la Tradición identificada por nosotros con el mito en una perspectiva remitologizadora.
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14

Medeksza, Łukasz. "Urbanologia: ku odbudowie tradycyjnego miasta europejskiego — szkic krytyczny." Prace Kulturoznawcze 20 (March 27, 2017): 157–77. http://dx.doi.org/10.19195/0860-6668.20.13.

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Urbanology: Towards a Revivalof the Traditional European Town“Urbanology” — the term used in the title of the book Towards urbanology by the architect Stanisław Lose from Wrocław — refers to his idea of “afield of knowledge whose main subject is aman in an urbanised world”. Therefore urbanology is opposed to urbanistics, which — according to Lose — is more interested in economy, transportation or spatial planning than in people. The author of Towards urbanology strongly appreciates the medieval model of town — and its more freedom-oriented, and creativity-oriented, continuation in later ages. The author is also very impressed by the historical role of christianity as the cultural integrator of urban societies. But Lose’s book is only apretext for briefly describing the contemporary history of the traditionalist current in urbanism and enthusiastic opinions about the Middle Ages expressed by such different authors as René Guénon, Peter Kropotkin or G.K. Chesterton. Nowadays the so-called neomedivalism tries to interpret the current cultural, political and administrative diversity of Europe as anew version of the multi-level and polycentric order associated with the Middle Ages. But neomedievalism and urbanistic traditionalism raise some questions — for example those about the limits of being inspired by the Middle Ages, about the economy of the neomedieval model of town or about the relationship between the notion of the so-called living tradition in urbanism and architecture on the one hand — and historical styles on the other.
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15

Toti, Marco. "Religious Morphology, Hermeneutics and Initiation in Andrei Scrima's Il padre spirituale (The Spiritual Father)." Aries 11, no. 1 (2011): 77–97. http://dx.doi.org/10.1163/156798911x546189.

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AbstractL'articolo in oggetto concerne alcuni temi tratti dalla versione italiana del libro di A. Scrima Timpul Rugului Aprins. Maestrul spiritual în tradiţia răsăriteană ('Il tempo del Roveto Ardente. Il maestro spirituale nella tradizione orientale'), pubblicato a Bucarest nel 1996 e parzialmente tradotto in italiano nel 2000. Scrima (1925–2000), monaco romeno, fu uno dei più raffinati teologi ortodossi del XX secolo. Gli aspetti qui considerati sono, da un lato, l'abbozzo da parte di Scrima stesso di una 'morfologia religiosa' fondata su di una profonda 'ermeneutica' intellettuale e spirituale, anche a mezzo dell'utilizzo della comparazione in specie tra Cristianesimo, Islâm ed Induismo (ciò che dà luogo al tentativo di rinnovare il linguaggio teologico cristiano); dall'altro, la discussione sulla valenza di un particolare rito cui il teologo romeno si riferisce esplicitamente, la 'benedizione di grazia', una 'iniziazione' trasmessa nel Rugul Aprins—un cenacolo esicasta di monaci e laici cui il giovane Scrima prese parte, e che operò dal 1944 al 1958, in particolare nel monastero Antim a Bucarest, sotto la direzione del giornalista e scrittore Sandu Tudor, in religione padre Agathon (1899–1960?)—ad opera del padre Ioan Kulygin (1885-?). Quest'ultimo tema è strettamente connesso alle relazioni intellettuali che Scrima ebbe con i maggiori rappresentanti dell''orientamento tradizionale' (René Guénon [1886–1951], Frithjof Schuon [1907–1998]), anche per quanto concerne la questione dell''universalismo' perennialista; su ciò, come spesso accade, Scrima assume posizioni molto sfumate. È chiaro che, data la complessità e la sottigliezza dei temi qui trattati, il presente contributo costituisce unicamente un saggio iniziale di una discussione più ampia (alla quale stiamo attualmente lavorando).
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16

Anjum, Ovamir. "Traditional Islamic Environmentalism." American Journal of Islam and Society 32, no. 4 (October 1, 2015): 123–26. http://dx.doi.org/10.35632/ajis.v32i4.1012.

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Seyyed Hossein Nasr (b. 1933) is one of the most important living mysticphilosopherstoday. His consistent and clairvoyant critique of the materialism,secularism, and anthropocentricism of modernity for the last fifty yearshas been a wake-up call to many across the religious divide. Thus it is onlyfitting that the teachings on environment of a thinker who saw well beforemost of us the signs of our ominous times, one who wrote against the futilityof technological fixes and the need to reject modern metaphysics, shouldbe the subject of a dedicated monograph. The present book by Tarik M.Quadir is based on his PhD dissertation, which aims to present Nasr’s contentionson the subject over his long and productive career in one coherentnarrative. Being “the first person ever to write extensively about the philosophicaland religious dimension of the crisis” (emphasis in the original),Nasr’s critiques and specific suggestions are scattered in various writingsand interviews. The book at hand seeks to be the go-to volume for “the response[to the ecological crisis] that he envisions for any human civilization”(pp. 4-6).Nasr, educated in the United States since the age of thirteen, attended MITand Harvard. Having taught in Iran, the United Kingdom, the United States,and elsewhere, he finally settled at the George Washington University. Arenowned scholar and author of nearly fifty books and many more articles,his teachings are a blend of Shi‘ism, Sufism, and, most of all, the perennialist,anti-modernist philosophy of René Guénon (1886-1951) and Frithjof Schuon(1907-98). Nasr’s response to the environmental cataclysm is derived fromhis perennialist philosophy and is based on the spiritual reality of nature andits relevance to human purpose as defined by religion, and not merely on thebasis of consideration for physical survival, which permeates nearly the entiretyof environmentalist activism today.Quadir reviews a swath of literature by various authors, including activists,scholars, and scientists, who warn of the end of our world as we knowit and the limits of growth. From scientific projections to confessions of failureby leading environmentalists, several alarming and alarmist books are addedto the list every month. Nasr argues that many mainstream environmentalistsrecognize that not only is business as usual (i.e., capitalist growth) unsustainable,...
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17

Zobkov, R. A. "METAPHYSICAL, ONTOLOGICAL AND GNOSEOLOGICAL STRUCTURE OF RENÉ GUÉNON’S UNIVERSALISM." Bulletin of the Buryat Scientific Center of the Siberian Branch of the Russian Academy of Sciences, no. 1 (2019): 218–24. http://dx.doi.org/10.31554/2222-9175-2019-33-218-224.

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18

Pietsch, Roland. "René Guénon's doctrine of metaphysics as foundation of Islamic humanities." Kom : casopis za religijske nauke 2, no. 1 (2013): 1–15. http://dx.doi.org/10.5937/kom1301001p.

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19

Frost, Jackqueline, and Jorge E. Lefevre Tavárez. "Tragedy of the Possible: Aimé Césaire in Cuba, 1968." Historical Materialism 28, no. 2 (June 23, 2020): 25–75. http://dx.doi.org/10.1163/1569206x-00001871.

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Abstract In 1968, Aimé Césaire travelled to Cuba to participate in the Havana Cultural Congress, a mass international meeting where delegates discussed the place of culture in the struggle against imperialism, neo-colonialism, and underdevelopment. Among the likes of C.L.R. James, Nicolás Guillén, René Depestre, Michel Leiris, and Daniel Guérin, it was in Havana that the Martinican politician undertook the until-now untranslated interview with Sonia Aratán for the Casa de las Américas revue and delivered his Cultural Congress conference paper – previously believed by Césaire scholars to be lost. Both texts shed light on Césaire’s little-known views on Fidel Castro, the Cuban Revolution and Marxism in the context of late-1960s tricontinentalism. By reconstructing Césaire’s exchanges with Cuban writers before and during the Congress, we propose a consideration of the role of Cuba in Césaire’s political thought as a tragic possibility, combining the catastrophe of Caribbean history with the uncertain potential of new social forms.
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20

El-Muhammady, Ahmad. "Applying Wasaṭīyah within the Malaysian Religio-Political Context." American Journal of Islam and Society 32, no. 3 (July 1, 2015): 134–40. http://dx.doi.org/10.35632/ajis.v32i3.1000.

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There is a resurgence of interest in the wasaṭīyah (moderation) approachamong contemporary Muslim academics and policymakers, particularly withregards to its application and utility in resolving social challenges. This renewedinterest apparently intensified especially due to Samuel Huntington’s1993 “clash of civilizations” thesis in the aftermath of 9/111 and the emergenceof extremism and liberal thinking in the Muslim world.2This short essay argues that the need for wasaṭīyah in the present-daycontext is not due to that factor alone; rather, it is a response to the pervasiveextremism manifesting itself in various forms, either in the practice of politics,economics, culture, religion, and others. Economic extremism produced exploitation,market manipulation, inequality, and poverty in many countries.In the realm of politics, extremism appears in the form of global domination,authoritarianism, and even democratization projects that ignore the country’ssocio-political contexts. Such an effort is meaningless to the locals and, atworst, might jeopardize the democratization project itself.In addition, the rise of modernity and postmodernity has produced unintendedconsequences. Modern society tends to engage in the endless pursuitof materialism and conspicuous consumerism, both of which devalue spiritualityand the religious life. Modern people, therefore, are intellectually sophisticatedbut suffer from a spiritual-ethical vacuum due to their excessive pursuitof material gain. The “reign of quantity,” as Rene Guénon argued, not onlyrules supreme in the economic and business domains, but also permeates institutionsof higher learning. Eventually liberal education does produce ...
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21

Auger, Jean-François. "OUELLET, Danielle, avec la collaboration de René BUREAU, Franco Rasetti, physicien et naturaliste. Il a dit non à la bombe (Montréal, Guérin, coll. « Bibliothèque d’histoire », 2000) 204 p." Revue d'histoire de l'Amérique française 54, no. 3 (2001): 475. http://dx.doi.org/10.7202/005317ar.

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22

Guénon, René. "La crisis del mundo moderno." Revista Mexicana de Ciencias Políticas y Sociales 36, no. 140 (September 4, 1990). http://dx.doi.org/10.22201/fcpys.2448492xe.1990.140.52175.

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23

Alves, Murilo. "Eurico, o presbítero: o sacerdote-guerreiro entre a literatura e a História." Revista Leitura 1, no. 49 (June 9, 2013). http://dx.doi.org/10.28998/rl.v1i49.954.

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Este artigo, a partir da leitura da obra Eurico, o presbítero, do escritor romântico português Alexandre Herculano, discute os limites entre a ficção e a História nessa obra, fundamentando-se em alguns teóricos como Alfredo Bosi (2001), Massaud Moisés (1977, 1979), René Guénon (1948; 1981), Samira Campedelli (1996) e Walter Mignolo (2001).
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24

Hammer, Olav. "Traditionalism in Sweden." International Journal for the Study of New Religions 10, no. 1 (February 20, 2020). http://dx.doi.org/10.1558/ijsnr.38763.

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Traditionalism involves the concept of a perennial philosophy, a central truth,underlying all major religions. Though little has been written about SwedishTraditionalism, consideration of the ideologies of figures such as Ivan Aguéli,Kurt Almqvist, and Tage Lindbom provides important insights into the developmentof this concept and its political connotations. Here, the influence offoundational Traditionalists René Guénon and Frithjof Schuon, Christianity,Sufism, and radical conservatism on the ideas of Aguéli, Almqvist, and Lindbomare explored.
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25

Sedgwick, Mark. "Traditionalism in Brazil." Aries, October 9, 2020, 1–26. http://dx.doi.org/10.1163/15700593-20201001.

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Abstract The Traditionalist movement that derives from the French esoteric philosopher René Guénon is known to have been influential in Europe and North America, especially through the activities of religious groups, usually of Sufi origin, and also through the growing impact of the political version of Traditionalism first developed by the Italian esoteric philosopher Julius Evola. This article looks at Traditionalism beyond Europe and North America, taking the important case of Brazil during the 1980s and 1990s, where one of the main Traditionalist Sufi groups, the US-based Maryamiyya, became established, and where two local groups developed, one of which focused exclusively on doctrine, and one of which turned not to Sufism but to T’ai chi and Brazilian indigenous religion. The article also considers a new and important political philosopher, Olavo de Carvalho, who emerged from the Brazilian Traditionalist milieu. Carvalho applied Guénon to political issues rather as Evola had, but unlike Evola combined Traditionalism with Roman Catholicism, a development also found in Argentina during the early twentieth century. During the 2010s, Carvalho’s radical rightist philosophy became widely known in Brazil, where his admirers included the president, Jair Bolsonaro.
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26

"Why Look for a Dark Logos in a Dark Room (Especially When It Isn’t There)?" Philosophical Literary Journal Logos 29, no. 4 (2019): 31–47. http://dx.doi.org/10.22394/0869-5377-2019-4-31-45.

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The article provides a critical analysis of the Russian philosopher, sociologist and political scientist Alexander Dugin. According to Dugin, there are no universal (rational) principles on which philosophy may rely; however, every culture has its own rationality and its particular “Logos.” Therefore, the task of Russian philosophers is to create a special “Russian philosophy of chaos,” also termed a “dark Logos,” as an alternative to the Western Logos and its pretentions to universality. The uncritical acceptance of this Western Logos by Russian society has given it a distinctive attribute called “archaeomodern,” which is an incomplete and superficial modernization of Russian society even though it remains deeply archaic in its essence. The article finds several critical flaws in Dugin’s project to (re)create a “Russian philosophy of chaos.” First, Dugin’s ideas about the essence of Western European modernity (and consequently about the constituent elements of the Russian archaeomodern) are drawn mainly from the writings of Western such critics of modernity as René Guénon and Martin Heidegger that are themselves an integral part of the Western Logos and that paint a distorted picture of Western modernity by starting from a polemical opposition to it. The author notes also that Dugin’s ideas about the radically archaic nature of the Russian nation, which he believes has not reached even the stage of Europe’s Middle Ages, are based primarily on the speculations of Western thinkers about “underdeveloped non-Western nations.” Thus, instead of the nuanced study of the extent and depth of modernization in Russian society and analysis of its elements promised by Dugin, he offers a series of caricatured images borrowed from Western philosophy and makes recommendations that are too superficial to be of much interest to Russian society or its government
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