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Journal articles on the topic 'Kataphasis'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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1

Moringiello, Scott D. "Kataphasis, Apophasis and Mysticism in Pseudo-Denys and Wittgenstein." New Blackfriars 84, no. 987 (May 2003): 220–29. http://dx.doi.org/10.1111/j.1741-2005.2003.tb06293.x.

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2

Wood, Jacob W. "Kataphasis and Apophasis in Thirteenth Century Theology: The Anthropological Context of theTriplex Viain theSumma fratris Alexandriand Albert the Great." Heythrop Journal 57, no. 2 (April 14, 2014): 293–311. http://dx.doi.org/10.1111/heyj.12143.

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3

Baker, Samuel E. "Raised a Teenage Kataphatic." Journal of Youth and Theology 14, no. 1 (May 11, 2015): 45–71. http://dx.doi.org/10.1163/24055093-01401007.

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The framework for this study comes from the historical and contextual theory ofapophaticandkataphaticspiritual typologies within the “Circle of Sensibility” espoused by spiritual type theorists. This study analyses seven years of collected data, comparing spiritual type similarities and differences of late adolescent students at a private Christian university in the United States. A major premise of the study underscores the influence catechetical models have on faith development during mid-to-late adolescence. A subsidiary objective of the study measured participants’ perceptions of the importance and frequency of practice of twelve spiritual disciplines. The results of the study confirm outcomes in all four major spiritual type categories within the Circle of Sensibility. Based on the findings, the author offers several recommendations for research in utilising spiritual type theory for understanding catechetical models within youth ministry praxis.

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4

Harrison, Verna E. F. "The Relationship between Apophatic and Kataphatic Theology." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 4, no. 3 (August 1995): 318–32. http://dx.doi.org/10.1177/106385129500400306.

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5

Pfuhlmann, B., E. Franzek, and G. Stöber. "Die Bedeutung einer differenzierten Analyse formaler Denkstörungen bei Verwirrtheitspsychose und Kataphasie." Fortschritte der Neurologie · Psychiatrie 65, no. 12 (December 1997): 531–39. http://dx.doi.org/10.1055/s-2007-996360.

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6

Mujica, Barbara. "Beyond Image: The Apophatic-Kataphatic Dialectic in Teresa de Avila." Hispania 84, no. 4 (December 2001): 741. http://dx.doi.org/10.2307/3657835.

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7

Pfuhlmann, B., E. Franzek, and G. Stöber. "Die Kataphasie: eine durch formale Denkstörungen und sprachliche Auffälligkeiten gekennzeichnete Psychose des schizophrenen Formenkreises." Der Nervenarzt 69, no. 3 (March 16, 1998): 257–63. http://dx.doi.org/10.1007/s001150050268.

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8

Alcorta, Candace S. "Modes of knowing: how kataphatic practice impacts our brains and behaviors." Religion, Brain & Behavior 4, no. 1 (May 2, 2013): 49–56. http://dx.doi.org/10.1080/2153599x.2013.768537.

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9

Vasilyev, P. S. "Spiritual Practices and the Language Problem." Консультативная психология и психотерапия 24, no. 5 (2016): 56–71. http://dx.doi.org/10.17759/cpp.2016240504.

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In this article a new approach to the interpretation of religious-mystical experience, which bases on a notion of “mystical practice” as specific underclass of spiritual practices, is being tried out. An analysis of anthropological concepts, in which the practices of constructing oneself are central, is being held (M. Foucault, P. Ado). A role of spiritual practices and spiritual exercises in constructing person’s consti- tution is being outlined. Problems of spiritual practice language, interconnections between apophatic and kataphatic interpretation of experience and of definition of spiritual tradition as a certain communicative dimension are being raised.

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10

HENDERSON, David. "Carl Jung and Thomas Merton - Apophatic and Kataphatic Traditions in the 20th Century." Studies in Spirituality 13 (January 1, 2003): 269–91. http://dx.doi.org/10.2143/sis.13.0.504599.

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11

Petrović, Predrag. "Cosmological aspects of unity of the affirmative (kataphatic) and negative (apophatic) theological perspective." Sabornost, no. 14 (2020): 67–80. http://dx.doi.org/10.5937/sabornost2014067p.

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Expressions of an affirmative and negative semantic determination are the basis of human linguistic communication. In order to communicate with one another, we must use true statements. We call true statements all those statements whose meaning is agreed upon by a large number of people. Each true statement consists of affirmative or negative statements, or both affirmative and negative statements. There are two ways of expression in the theological literature of theurgy, divine designation, and the many-faceted aspects of divine knowledge. The first way of expression is affirmative or cataphatic (gr. cataphaticή), and the second one is negative or apophatic (gr. ἀpophaticή). Although theological literature is full of problematic topics related to various aspects of affirmative and negative theological statements, we believe that for the sake of their fuller coverage it is necessary to include cosmological aspects in the discussion, since the cosmological dimension of existence is revealed as one of the basic assumptions of the theological problem of divine designation, which we find and in the theological tradition of the divine Dionysius the Areopagite. Finally, this theological aspect in contemporary theological studies of the various dimensions of affirmative and negative theology is particularly insufficient when considering its significance for the daily Christian life.

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12

Fletcher, Frank. "Towards a Dialogue with Traditional Aboriginal Religion." Pacifica: Australasian Theological Studies 9, no. 2 (June 1996): 164–74. http://dx.doi.org/10.1177/1030570x9600900204.

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To prepare ourselves as westerners for a dialogue with the traditional Aboriginal religion will demand an ability to “pass over” to what is clearly quite a different mentality. There are two obstacles to this “passing over”. First, where westerners have predominantly developed the intentionality mediation of meaning, Aborigines developed the symbolic or aesthetic mediation of meaning. Secondly, the profoundly metaphorical or aesthetic cast of Aboriginal mentality and their religious experience of cosmic manifestations is at odds with western outlook. The Aboriginal religion should be accepted within the tradition of kataphatic manifestation. This understanding should help us accept that the sacred mystery should be approached as intra-cosmic Immanence as well as meta-cosmic Transcendence.

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13

Newell, Edmund. "The Sacramental Sea." Anglican Theological Review 100, no. 1 (December 2018): 43–60. http://dx.doi.org/10.1177/000332861810000107.

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This article contributes to environmental theology by exploring our ambivalent attitude toward the sea. It begins by examining the largely negative references to the sea in the Bible, arguing that this is due primarily to the sea's association with the precreation state of chaos. As such, the sea plays an important role in the biblical salvation narrative, the goal of which is a perfected creation in which “the sea was no more” (Rev. 21:1). It then looks at positive attitudes to the sea related to exploration, religious experience, and the development of natural theology. It concludes that this ambivalent theological attitude gives the sea a highly sacramental nature that speaks to both the contrasting apophatic and kataphatic traditions in theology, which highlight, respectively, God's revelation and unfathomable nature.

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14

Ferreira Filho, Pedro Calixto, and Antonio Henrique Campolina Martins. "HENOLOGIE ET LANGAGE APOPHANTIQUE DANS LA PENSÉE DE PLOTIN." Revista Ética e Filosofia Política 2, no. 21 (January 10, 2019): 8–24. http://dx.doi.org/10.34019/2448-2137.2018.17858.

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RESUME: Grâce à la rupture qu'il introduit avec le primat de la thèse aristotélicienne de l'être, le néoplatonisme constitue un terrain privilégié pour une enquête sur la problématique de la négation. En effet, personne n'ignore que l'avènement du néoplatonisme inaugure en Occident un mouvement intellectuel qui aboutit à une profonde rupture avec la philosophie première d'Aristote. Or cette rupture s'accompagne d'un bouleversement tout aussi important concernant le fondement de la négation et son rapport avec l'affirmation. Ce moment crucial de la pensée, où a eu lieu une première métamorphose du concept d'apophasis, est essentiel aussi bien pour l'appréhension que pour la saisie de l'originalité du concept de négation dans le néoplatonisme. Mots-clef : Plotin, Aristote, Un, néoplatonisme, langage, discours apophantique, kataphase, apophase.

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15

te Velde, Dolf. "Analogical Predication and Divine Simplicity." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 30, no. 3 (May 30, 2021): 291–306. http://dx.doi.org/10.1177/10638512211017525.

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The notion of analogy plays an important role in Steven Duby’s project of theologia. Traditional Reformed theology understands analogy as an “analogy of attribution” based on the creature’s participation in God’s own perfections. Duby’s discussion of analogy addresses its grounds, main forms and variations, and limitations. In response, this article suggests supplementing Duby’s broadly Thomistic explanation with key elements from the Scotist theory of univocal predication. The first benefit of this integration is a clearer balance of apophatic and kataphatic tendencies in the doctrine of God. The second result is a more sophisticated account of the doctrine of divine simplicity, combining Thomas’ emphasis on the common ratio for predicating terms of God and creatures with the Scotist notions of disjunctive properties and distinctio formalis. While speaking about God’s essence by different concepts is necessary because of our limited understanding, it is also grounded in the reality of God Himself.

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16

Higgins, Sørina. "Double Affirmation: Medievalism as Christian Apologetic in the Arthurian Poetry of Charles Williams." Journal of Inklings Studies 3, no. 2 (October 2013): 59–96. http://dx.doi.org/10.3366/ink.2013.3.2.5.

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In his unfinished cycle of Arthurian poems, Charles Williams developed a totalizing mythology in which he fictionalized the Medieval. First, he employed chronological conflation, juxtaposing events and cultural references from a millennium of European history and aligning each with his doctrinal system. Second, following the Biblical metaphor of the body of Christ, Blake’s symbolism, and Rosicrucian sacramentalism, he embodied theology in the Medieval landscape via a superimposed female figure. Finally, Williams worked to show the validity of two Scholastic approaches to spirituality: the kataphatic and apophatic paths. His attempts to balance via negativa and via positiva led Williams to practical misapplication—but also to creation of a landmark work of twentieth century poetry. . . . the two great vocations, the Rejection of all images before the unimaged, the Affirmation of all images before the all-imaged, the Rejection affirming, the Affirmation rejecting. . . —from ‘The Departure of Dindrane’ —O Blessed, pardon affirmation!— —O Blessed, pardon negation!— —from ‘The Prayers of the Pope’

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17

Ferreira Filho, Pedro Calixto, and Antonio Henrique Campolina Martins. "LA TRANSLATIO SEMANTICAE ET GRAMMAIRE CHEZ ALAIN DE LILLE." Revista Ética e Filosofia Política 2, no. 21 (January 10, 2019): 194–247. http://dx.doi.org/10.34019/2448-2137.2018.17866.

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Résumé : Dans le néoplatonisme grec, le fait d'avoir érigé un principe non-ontique rompt avec la supériorité de l'affirmation sur la négation lorsqu'il s'agit d'énoncer le divin. Cependant, à cause des thèses exprimées sur la transcendance radicale de l'Un, la réflexion sur le discours portant sur la divinité s'achève la plupart du temps par la dénonciation d'une inaptitude profonde du discours à signifier une quelconque réalité divine, et aboutit systématiquement à l'apologie du silence. L’apophase a comme objectif de dépouiller l’âme de toute détermination afin qu’elle puisse s’unir au Principe qui est au-delà de toute détermination. Au XIIème siècle la conscience de la supériorité de la négation sur l'affirmation in divinis, qui avait donné l’origine à la translatio nominis chez Denys et à une translatio categoriae chez Erigène, donne lieu à une théorie grammaticale que l'on a qualifiée de translatio semanticae. C'est cette question du tranfert sémantique des noms et de la proposition qui constituera l’objet d'analyse de ce chapitre. Nous nous proposons d’étudier les éléments de cette sémantique et de cette syntaxe néoplatoniciennes dans les maximes de grammaire contenues dans les Règles de Théologie d'Alain de Lille écrites au XIIème siècle.Mots-clef : Alain de Lille, grammaire, sémantique, translatio, kataphase, apophase.

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18

Marković, Ivica. "Ideal-real beauty in the theurgical creativity: Themes and concepts of visual art aesthetics of the silver age of Russian culture." Artefact 6, no. 1 (2020): 15–32. http://dx.doi.org/10.5937/artefact6-27763.

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The paper explores the Christian-intoned philosophical aesthetics of the figurative arts during the silver age of Russian culture. In this period, which covers the second half of the nineteenth and the first two decades of the twentieth century, Russia's speculative thought, based on the Orthodox patristic and philosophical idealism, promoted the original religious philosophy, which highly valorized the importance of comprehensive gnoseology and ontology of "total-unity", true knowledge sought only through the absolute - an ideal which in itself synthesizes a real beauty, truth and goodness. That is why the Christian fine arts and aesthetics of this period in Russia were built only as an organic segment of a holistically interpreted philosophy of life, recapitulated by its essential principle - Christ. In order to systematize various aspirations, ideas and concepts of this artistic aesthetics, the paper singles out and explains three major themes that are intertwined. These are: the beauty (integral with goodness and truth), Christlike according to Dostoevsky, ideal-real according to Soloviev; theurgical creation, viewed both as artistic (free and transformative) and as an ascetic likeness to God; and the icon, which - through a philosophical-theological interpretation of an apophatic-kataphatic antinomy, reverse perspective and symbolism - integrates the issue of beauty and creativity into a common discourse, entering the Orthodox apologetic front before western art and culture, from the renaissance to the modern digital age.

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19

Alexidze, Lela. "The Supreme One." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 20 (December 31, 2017): 63–86. http://dx.doi.org/10.1075/bpjam.00004.ale.

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Abstract In the prologue to his Commentary on Proclus’ Elements of theology Ioane Petritsi, Georgian Neoplatonist of the twelfth century, argues that the main subject of Proclus’ Elements is the theory of the supreme One. In Petritsi’s opinion, Proclus’ merit was to elaborate the philosophy of the ‘pure’, absolutely transcendent One which is unperceivable even for the Intellect. On the other hand, the supreme One is, in Petritsi’s interpretation, the cause of everything, including matter, and It has some positive (‘kataphatic’) characteristics which cannot be separated from Its hyper-essence. These are, mainly, Its causality and productivity, Its will and providential activity. The aim of this article is to analyse, what the supreme One is in Petritsi’s Commentary and to answer the following question: Do the absolute transcendence of the supreme One and Its positive characteristics contradict each other or are they in a certain way compatible with each other? I argue that for making the transition from the first aspect of the supreme One (Its transcendence) to another one (Its productivity) more coherent, Petritsi made an attempt to introduce in the ontological hierarchy one more one after the supreme One and before the Henads. In my opinion, this ‘second one’, which is almost inseparable from the supreme transcendent One, is Its another aspect, representing Its productive activity. For the same purpose, as I think, Petritsi identified the creative aspect of the One with the Logos/the Son of God and, in certain cases, also with Plato’s Demiurge.

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