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1
Lіakh, Tetiana. "Metaphysics of Search in Short Stories by Fedir Potushniak." Академічний журнал "Слово і Час", no. 1 (January 20, 2019): 52–59. http://dx.doi.org/10.33608/0236-1477.2019.01.52-59.
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Fedir Potushniak’s works were closely connected to historical and cultural tendencies of literary process of the late 19th – early 20th centuries and therefore reflected Modernism in its European and particular Ukrainian patterns, especially in its transcendental aspect concerning the metaphysical nature of human being. Thus the literary works by Fedir Potushniak require a study that takes into account philosophical ideas of his epoch.
Fedir Potushniak created his own philosophical conception considering human existence in connection with its spiritual aspect. The writer’s attempt of uncovering the transcendental sense of things is a peculiar feature of both his lyrics and prose. The paper interprets Potushniak’s short stories in the light of his philosophical understanding of metaphysics. Philosophical and aesthetic approach to the analysis of text involves using hermeneutical and aesthetic research methods.
Images, symbols, time and space variations and other literary details in the works by Fedir Potushniak have been examined with regard to the metaphysical nature of human being and the motif of search reflecting the way of the characters to perceiving their own life and art. A special accent has been made on the issue of human being in the writer’s short stories. The aim of search for magic things such as buried treasure, fire, stone, flower, leads the characters to happiness, prompting them to realize their own spiritual roots beyond time and space. Looking for their dream the characters of Potushniak’s stories pass the inner way of spiritual formation. Interpretation of short stories by Fedir Potushniak with regard to their philosophical background contributes to better understanding of the writer’s creative phenomenon. The paper aims to reveal new meanings in Potushniak’s fiction and outlines the aspects of interpreting it within interdisciplinary research.
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McGhee, Michael. "The Locations of the Soul." Religious Studies 32, no. 2 (June 1996): 205–21. http://dx.doi.org/10.1017/s0034412500024239.
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Belief in life after death is implicated, for the typical ‘Wittgensteinian’, with Cartesian dualism, and the latter seen to entail a private inner subject that cannot survive the anti-private language argument. But Descartes does not really suffer from this defect and belief in life after death is not merely a product of ‘confused’ Cartesian metaphysics. Descartes is presented as an intellectual analogue of the formation of the concept of ‘soul’ in spiritual contexts. Just as metaphysical reflection forces us to conclude, for Descartes, that we are only contingently flesh and blood beings, so it is only under the condition of recalcitrant experience that exemplary practitioners seem forced to forge a distinction between body and soul, thus revising influentially their view of themselves as single beings both conscious and extended.
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Cooper, David E. "Visions of Philosophy." Royal Institute of Philosophy Supplement 65 (October 2009): 1–13. http://dx.doi.org/10.1017/s1358246109990026.
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Characterizations of philosophy abound. It is ‘the queen of the sciences’, a grand and sweeping metaphysical endeavour; or, less regally, it is a sort of deep anthropology or ‘descriptive metaphysics’, uncovering the general presuppositions or conceptual schemes that lurk beneath our words and thoughts. A different set of images portray philosophy as a type of therapy, or as a spiritual exercise, a way of life to be followed, or even as a special branch of poetry or politics. Then there is a group of characterizations that include philosophy as linguistic analysis, as phenomenological description, as conceptual geography, or as genealogy in the sense proposed by Nietzsche and later taken up by Foucault.
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BUGIULESCU, Marin. "CHRISTIAN ASCESIS: THE AXIS OF HARMONY OF SPIRITUAL LIFE." International Multidisciplinary Scientific Conference on the Dialogue between Sciences & Arts, Religion & Education 4, no. 1 (December 7, 2020): 45–49. http://dx.doi.org/10.26520/mcdsare.2020.4.45-49.
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This article presents a very important topic that aims at the balance of the spiritual life, namely asceticism. Asceticism is the state developed by the divine energies that sustain man's spiritual progress. A believer, the more he practices on the path of doing good, the better and more virtuous he will become. The more he seeks to eliminate sin from his being, the purer and godlier he will become. This exercise is called in spiritual language: asceticism. Man is a reality of divine harmony, but we must keep in mind that this gracious presence cannot be expressed conceptually because it belongs to a transcendental, metaphysical reality. Therefore, Christian asceticism refers to the acquisition and perfection of life in Christ. In this endeavor man is not left alone. God's grace helps him to achieve the state of holiness, of perfection
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Wang, Wen-Sheng. "Techné, Life-world, and Art." Yearbook for Eastern and Western Philosophy 2018, no. 3 (May 27, 2019): 251–68. http://dx.doi.org/10.1515/yewph-2018-0018.
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AbstractThe notion of techné in Husserl’s phenomenology is related to his treatment of the three layers of the “teaching of craft” and the two layers of the science of “life-world.” The superior layer of both is of philosophical significance. Aristotle’s statement in ethics and metaphysics: techné is man-made, but can transit to spontaneity, and then to natural becoming, which manifests physis as the ultimate aim of his philosophical system, enlightens us to notice the following aspects in Husserl’s phenomenology. 1. Pure or formal ethics is of a high-level téchne in the philosophical sense. 2. The concept of life-world leads to transcendental phenomenology. 3. What Ideas II implies – as a technique the method of phenomenology tends to let the pure I and spiritual I as matters appear themselves by the natural attitude – could conduct us to understand the artistic aspect of Husserl’s philosophical theory.
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Dubrovina, Y. "THE METAPHYSICAL THEME IN YOURI MANDELSTAMM’S ARTICLES." Voprosy literatury, no. 1 (September 30, 2018): 334–51. http://dx.doi.org/10.31425/0042-8795-2018-1-334-351.
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This issue includes four literary essays: an introductory article by Yelena Dubrovina, and three essays by Youri Mandelstamm from the archives of his granddaughter, Marie Stravinsky: ‘A Call for Metaphysics’ in Émigré Literature [ ‘Metafizicheskiy zakaz’ v emigrantskoy literature], The Fate of the Novel [Sud’ba romana] and Love in the Modern Novel [Lyubov’ v sovremennom romane].In the late 1920s and the early 1930s, the centre of Russian cultural life moved from St. Petersburg to Paris. A human tragedy in a foreign land, with life as a constant struggle for survival, intensified the perception of the world and the interaction with the creative process, and made young émigré writers take a profound look inward. Freed from Soviet repression, their creative process was liberated. Based on numerous philosophical studies of that period, a metaphysical theme began to dominate the work of émigré writers. A new metaphysical approach, a spiritual and religious awakening are clearly traced in Russian émigré literature. The importance of such an approach was a key theme in the critical essays of Youri Mandelstamm, a Russian poet and literary critic. His inner emotional wealth and his ability to look into the core of surrounding events, his philosophical approach to life, love, religion and creative process were the essence of his work.
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Meshkov, Vyacheslav M. "Maxim the Confessor about Perfect Love." Humanitarian: actual problems of the humanities and education 19, no. 4 (December 31, 2019): 427–39. http://dx.doi.org/10.15507/2078-9823.048.019.201904.427-439.
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Introduction. The subject of study in the article was the experience of the ascent of the famous Byzantine theologian to the mystical-metaphysical contemplation of divine reality, embodied in his book “Chapters on Love”. According to the Orthodox version of the metaphysics of the Way, this ultimate goal can be achieved during life only in the process of hard and practical work of an ascetic, during which the task is set not only to kill worldly desires, but also to ultimately spiritual and moral purification of the monk’s soul. In this small work, Maxim the Confessor described in detail the technology of advancing an ascetic to the last stop and staying in a blissful state of perfect love for God. Materials and Methods. The source of the research was the works of the ancient Indian, Orthodox and Sufi ascetics, which are different versions of the metaphysics of the Way. During the work, mainly thematic and transcendental analysis methods were used, which together made it possible to track the desire of Maxim the Confessor to describe and comprehend the ascent of the Orthodox monk to the mystical-metaphysical contemplation of the Lord. Discussion. The author of the article in numbered and distributed throughout the chapters of the statements of the Byzantine theologian revealed a complex system of mystical and metaphysical views, which can be called the metaphysical theory of theology. From the point of view of modern methodology and philosophy of science, he created effective theoretical constructs “pure mind”, “perfect love”, “selfishness”, “thoughts” and others, which together fully describe the mystical existential reality of a harsh Orthodox monk, which is difficult to reflect by means of language. However, his reasoning is not speculative thoughts. It is quite obvious to the researcher that they are based on rich personal experience and other prominent ascetics of Byzantine Orthodoxy. Results. The study of the soulful book of Maximus the Confessor “Chapters on Love” allows you to advance in understanding one of the most important and the most difficult moments of the Orthodox version of the metaphysics of the Way.
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Verducci, Daniela. "The “Sacred River” Toward God: Anna-Teresa Tymieniecka’s Phenomenology of Religious Experience." Open Theology 4, no. 1 (November 1, 2018): 630–39. http://dx.doi.org/10.1515/opth-2018-0046.
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Abstract In 1988, Tymieniecka explored the religious phenomenon, pursuing the spiritual experience of the sacred as it surges in the life of our soul. She described three movements of the human soul that lead to revelation of the spiritual experience of the sacred. A first movement of “radical examination” is followed by one of “exalted existence” in which the soul proceeds beyond the usual reflection on the interior of the ongoing current of life. Here, we experience sadness at not being able to transcend our finiteness. When the screen of objectivity is broken, the soul surprisingly does not plunge again into its underground turmoil; on the contrary, it dives into the life-giving waters of an underground stream which, like a “sacred river”, flows imperturbably and silently. On this basis, the soul can move “toward transcending”, and lay the groundwork for the life of the spirit, which seeks the Other from finiteness. Tymieniecka stopped at this threshold in 1988. In 2008, she reiterated that from her phenomenology of life no theology had arisen, and yet she hinted that glimpses in this direction had opened with the start of a metaphysics of the fullness of the logos in a vital key.
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Kalckreuth, Moritz von. "Alltägliche Lebenswirklichkeit und ontologische Theorie." Deutsche Zeitschrift für Philosophie 68, no. 2 (May 5, 2020): 275–87. http://dx.doi.org/10.1515/dzph-2020-0017.
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AbstractThe aim of this paper is to discuss the relation between our experience in everyday life and ontological reflection. While many accounts in contemporary ontology still defend the idea that the world consists only of material objects, some new views on everyday metaphysics or social ontology which try to articulate the specific properties of the objects used and found in ordinary life have been established during the last years. In the critical ontology of Nicolai Hartmann, the social and cultural dimension of our life is situated in the sphere of spiritual being [Geistiges Sein]. By investigating the methodical relation of phenomenology and critical ontology as well as specific entities (objective spirit, cultural objects), it is established that Hartmann offers a wide and methodologically reflected view which could be able to satisfy the practical significance of these entities.
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Solovieva, Greta. "Abai About the Whole Man: Unity of Truth, Goodness and Beauty." Al-Farabi 74, no. 2 (June 30, 2021): 18–32. http://dx.doi.org/10.48010/2021.2/1999-5911.02.
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Kazakh philosophy, being ethics, aesthetics and at the same time metaphysics, fulfills a great mission: to be a teaching about a beautiful and righteous life. Expressing the spirit of Kazakh culture, Abai Kunanbayev creates at the same time a new value paradigm that determined the life and fate of his native people. The brilliant thinker connects the transformed East and the rethought West, a thinking heart and a conscientious mind under the leadership of Faith. From these positions, he reveals the essence of the philosophy of the “whole person”: overcoming ignorance, laziness, greed, envy, mastering knowledge, understanding work as a condition of full life, developing the ability to think, do good and contemplate beauty. This is the path of the Kazakh people into the space of world history, where they will become an example for other peoples in comprehending the spiritual meanings of life and affirming high moral values.
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Genghini, Maria Giulia. "Between Angels and Beasts." Augustinianum 60, no. 1 (2020): 165–88. http://dx.doi.org/10.5840/agstm20206017.
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This paper explores Augustine’s ideal of just society, as developed in books XII, XIV and XIX of the City of God, and its rehabilitation of the notion of civitas peregrina. Bringing to maturity the classical notion of community (according to Aristotle and Cicero’s definitions), Augustine investigates how, in the Christian view, the different kinds of societies, which arise on earth, are dependent on the acceptance or refusal of the relation between man and his transcendental origin. This connection between metaphysics and history allows for an alternative reading of the City of God, by which man’s spiritual life and its public and social dimensions escape dichotomist views and the confinement to a purely philosophical or religious discourse.
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Kapała, Magdalena. "Existential/spiritual resources and the subjective quality of life experiences among elderly adults." Polish Journal of Applied Psychology 13, no. 4 (December 1, 2015): 123–68. http://dx.doi.org/10.1515/pjap-2015-0046.
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AbstractMy paper presents the results of a research study on the relationship between existential/spiritual resources, that is, spiritual sensitivity (a disposition to experience spirituality, manifested in the embracement of the nature of things in the transcendent and final perspective, in moral sensitivity, and the ability to find meaning in paradoxical and limiting situations), spiritual sensitivity components and subjective quality of life (a generalized attitude to one’s own life mode, in the four existential dimensions: psychophysical, psycho-social, subjective, and metaphysical). Study subjects were older adults (60+, n = 522) living in the current, dynamic, uncertain and fluid modern world conditions. The study had two phases – quantitative and qualitative (narrative interviews). To measure the phenomena, the Spiritual Sensitivity Inventory (Straś-Romanowska, Kowal, & Kapała, 2013) and the Quality of Life Questionnaire (Straś-Romanowska, Oleszkowicz, & Frąckowiak, 2004) were used. The results obtained confirmed a strong mutual relationship between spiritual resources and quality of life, also providing an answer to some questions about the nature of spiritual sensitivity, and its integrating, pro-development and pro-health role in the elderly adults’ life in the post-modern era.
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Barnett, Christopher B. "The “Lonely Game”: Baseball, Kierkegaard, and the Spiritual Life." Horizons 47, no. 1 (April 2, 2020): 1–23. http://dx.doi.org/10.1017/hor.2020.3.
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This essay aims to show that baseball's time-honored emphases on physical and spiritual discipline follow from its metaphysical imaginary. In turn, it will reason that Christian life and thought are capable of illuminating baseball—and vice versa. The argument will proceed as follows: First, both Christianity and baseball frame their worlds in terms of emanation (exitus) and return (reditus): “players” leave home and aim to return home; second, though players belong to a team or community (ecclesia), the task of returning home is ultimately a solitary one; it has to be done by the individual player, even if the team, too, benefits from the individual's undertaking; and third, the spiritual or attitudinal development of the individual is thus crucial: players have to attend to how they approach the “game,” particularly in terms of their internal comportment. This last point will receive special attention: it will be reasoned that Søren Kierkegaard's spiritual writings, tendered for the existential “upbuilding” (Opbyggelse) of “the single individual” (den Enkelte), might likewise offer upbuilding insights for the individuals who play baseball—a sport that John Updike once called “an essentially lonely game.”
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Lau, Elsa, Clayton McClintock, Marianna Graziosi, Ashritha Nakkana, Albert Garcia, and Lisa Miller. "Content Analysis of Spiritual Life in Contemporary USA, India, and China." Religions 11, no. 6 (June 11, 2020): 286. http://dx.doi.org/10.3390/rel11060286.
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This study investigates the lived-experience of spiritual life in contemporary USA, India, and China. A qualitative coding frame was constructed based on participant responses to open-ended questions regarding spirituality. Qualitative analysis was facilitated by the use of Dedoose, a mixed methods software. The exploratory approach of this study takes on a cross-culturally comparative lens, and has two primary questions: (1) What are the universal aspects of lived spirituality across cultures, and (2) How does culture shape spiritual experience (e.g., typology and prevalence)? A total of 6112 participants (41% women, mean age of 29 years, range 18–75 years) were recruited, and analysis was conducted on a subset of 900 participants. The primary thematic categories derived by content analysis included religion (religious traditions, religious conversion, religious professionals, religious figures “theophany,” and religious forces “heirophany”), contemplative practice (meditation, mindful movement, prayer, and rituals), ancestors (ancestral worship, dreams about ancestors, and general mention of ancestors), natural world (animals, and nature), and metaphysical phenomena. Metaphysical categories were further parsed apart to include extrasensory perception (telepathy, clairvoyance, precognition, realistic dreams, and intuitive impressions), psychokinesis, survival hypothesis (near death experiences, out of body experiences, and apparitional experiences), and faith and energy healing (recovery/remission of illness, and spiritual practitioners). Explanatory factors for similarities and differences across groups, and the origins of spirituality, are discussed.
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Brodetska, Yulia. "HUMAN BEING: METAPHYSICAL FUNDAMENTALS OF HUMAN ESSENCE." Almanac of Ukrainian Studies, no. 27 (2020): 28–32. http://dx.doi.org/10.17721/2520-2626/2020.27.4.
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The analysis of the article focuses on the consideration of the essentiality of human nature. We are talking about the foundations of individual development that directly affect the formation of human existence and society. As the above aspects are considered the spiritual nature of the individual and the ethical universals that affect it - spiritual knowledge. It is with the soul that man as a microcosm concentrates in himself all the elements and manifests all the properties of the "great world". And it is the internalization of spiritual knowledge in the human experience that forms virtues - activities that create good in the world. In particular, it is emphasized that the harmony of soul and body, the orderliness of their relationship, is formed directly under the influence of "whole knowledge". This is what reproduces the monolithicity, the integrity of the human personality, ensures its mental and physical health. Conversely, the violation of this balance leads directly to the loss of the vital connection between the spiritual and physiological principles of human nature, causes the destruction, splitting of the individual, his spiritual and physical degradation. In this regard, it was found that the possibility of harmonious human development is healing, that is "reproduction of the monolithic nature of the spiritual and physiological nature." It is achieved only when the individual conforms to the conditions of the integrity of the higher, transcendent order - the spiritual laws. The latter provide the principles and potential for the development of human coexistence. Thus, the study of the meaning and influence of spiritual knowledge on human life, makes it possible to note that no materialist knowledge aimed at the development of technological and economic progress is able to solve its existential problems. Only the knowledge that satisfies the essential needs of the individual, the aspirations of the soul, which carry values, and the understanding of the very essence of human life are able to restore that natural (in the sense given) state of harmony, health of soul and body.
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Saputra, Riki. "Religion and the Spiritual Crisis of Modern Human Being in the Perspective of Huston Smith`S Perennial Philosophy." Al-Albab 5, no. 2 (December 1, 2016): 197. http://dx.doi.org/10.24260/alalbab.v5i2.395.
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This work is based on the assumption that modern human has undergone a multidimensional crisis. This crisis needs a timely response and an urgent solution, for if we neglect it, it will become worse and can destabilize the life of mankind globally. I refer to the work of Huston Smith on perennial philosophy to find its essence as an attempt to find solution for overcoming the modern men`s crisis. This is a library research using the philosophical hermeneutics method. The paper shows that, firstly, perennial philosophy has a characteristic of metaphysics, which try to find a fundamental basis for both immanent and transcendent of all things, psychology which depicts the common sameness in human and ethics as a goal in human life. Secondly, what is meant by human spiritual crisis is a condition where human neglected even destroyed the godhead character within themselves. Thirdly, the answer made by Huston smith`s Perennial Philosophy concerning human spiritual crisis include that the spiritual crisis of modern human being are seen from the tunnel metaphore, in which the basement is scientism, the left wall is education, media as the roof, and the right wall the law. The spiritual crisis of modern human being as a failure of post-modernism has a similiraty with modernism way of seeing this world as the only true reality, although there is different in approach between the two. Religious mysticism that was offered by Huston smith has a perenialistic tone. The pluralistic attitude found among humankind has to be rooted in an esoteric level within each religion. Smith`s perennial philosophy is very relevant to the condition of Indonesia, which therefore has sackeled by a rigid theological dogmatism. Religion should be an endeavor for human being to find a more exalted living.
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Matić, Jasminka. "Review of “The Gambler” and F.M. Dostoevsky in the light of addiction inclination." Archives of Psychiatry Research 57, no. 2 (June 1, 2021): 217–22. http://dx.doi.org/10.20471/dec.2021.57.02.11.
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Dostoevsky’s spirit is broken by a difficult childhood, years of imprisonment and forced military service in the difficult conditions of remote Russia, and the shackles of married life with the “sick, hysterical widow ”. Wandering through dreamy Europe made him aware of the attachment to the Russian homeland and revealed love and allusion of peace; he falls in love with Ana by dictating the text of the “Gambler ”, which will provide them with bread and shelter in the days of losing the gambling luck and questionable existence. In his wandering through Europe as the “land of holy wonders”, Dostoevsky informs us through the confessions of the gambler Alexei about the temptations of the “world” addicted to the gambling table. The significance of divisive passions is questioned: those towards women, love and even more, gambling, destructive, demonic. In 27 days while he was presenting Ana with the thoughts of the main character of the “Gambler ”, and she was recording them in a transcript, the writer was going through his own agony. The novel will see the light of day, but unlike Alexei, a character waiting for a new tomorrow to decide on ending a life driven by an unhealthy addictive habit, Dostoevsky, after the novel ends, experiences catharsis and sails into economic security by taking royalties for this and subsequent novels. As when after a stormy night at sea, a sunny morning dawns, a hint of love, happiness and the desired family peace is prayed to the author. Ana will focus the writer, a gambler, on family life and caring for children, and abduct him from addiction by sailing with him to the next “storm”. The basic theme of the novel – the obsession with gambling – is the experience of Dostoevsky, a writer with “a heart in which God and Satan fight, and the pledge is human life.” In the days when in the hustle and bustle of modern life, COVID-19, complete human alienation and escalation of violence we turn to the spiritual, looking for a way out in the metaphysical, surreal, healing and nurturing, andrational and explainable does not offer a final answer, someone seeks a way out of addiction and someone in a classic, something familiar and valuable. Or in metaphysics that goes beyond the physical and the knowable, in an attempt to reach the higher, the spiritual. The return to the great connoisseur of the human psyche, Dostoevsky, in a return to the interest in man, the inspiration of the human and the humane, but also the space behind knowable and the “metaphysical drama”. The idea of the French writer Albarez that for Dostoevsky, “in contrast to most other novelists, man is primarily not a biological, social, economic, psychological, but a metaphysical being”, becomes understandable.
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Akhwanudin, Afith. "Sains Modern dan Urgensi Sentralitas Nilai Transenden dalam Pengembangan Ilmu Pengetahuan." Farabi 16, no. 2 (December 31, 2019): 105–26. http://dx.doi.org/10.30603/jf.v16i2.1083.
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Originally the Western sciences and civilization rooted in Oriental traditions. Nevertheless, Western renaissance, the Scientific Revolution has indicated a contrary paradigm in the sciences of nature. A new and alien paradigm which is totally different in its perspective and Weltanschauung from the sciences of the great Oriental traditions. The West arose with the materialistic paradigm resulted in the secularization of the cosmos. It was regarded as the beginning of the Enlightenment dissolved Dark Age scientific stagnation.
Modern people have been hollowed, isolated from others by individualism then self-separated from God by egocentrism. Western objectivity negated transcendental aspects; thus, non-observable means no exist. Metaphysics, Cosmology, Epistemology, Psychology, and Ethics are not elaborated anymore to convince the Real. Such a paradigm would put worldly benefits before humanity for the sake of growth and progress. These profane sciences result in radical separation of philosophy and theology, knowledge and faith, religion and science, as well as theology and all aspects of human life.
Desecration of contemporary sciences is the product of modern worldview which negated transcendent values in scientific activity. This desecration became the turning point of traditionalist thinkers’ criticism with a theistic worldview to restore spiritual values in sciences. Thus, worldview could produce tawhid based scientific epistemology creates unity between religion and science, knowledge and values as well as the material and metaphysical then makes the humanity before the science
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Shulyndina, Anastasia B. "Daniil Andreev’s Metaphysical Concept." Observatory of Culture, no. 4 (August 28, 2014): 118–29. http://dx.doi.org/10.25281/2072-3156-2014-0-4-118-129.
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Represents an attempt to analyse ideas of this Russian writer and visionary as the whole system. The author argues that Andreev’s theory has significantly contributed to the perception of the Russian metahistory and the inner spiritual life of a human. The article also reveals a close consistency of Andreev’s worldview to the dialectical philosophical concepts (Vladimir Solovyov, Nikolai Lossky, Semen Frank) and Christian mystical traditions (Imiaslavie).
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Palmer, Clive, and David Torevell. "‘The Sweet Pain of Life’ - Dancing Metaphysical Longing: A Theological Reading of Matthew Bourne’s Swan Lake." International Journal of Social Science Studies 8, no. 2 (February 18, 2020): 63. http://dx.doi.org/10.11114/ijsss.v8i2.4722.
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The performing arts offer opportunities for the creative representation of spiritual and moral values and serve an important function in contemporary culture. Dance, and in particular ballet, has the potential through its somatic dynamics centred around graceful movement and stylised gesture, to offer an alluring spectacle of beauty and value to any audience. What we offer in this article is a philosophical, theological and spiritual reading of Matthew Bourne’s 2018 production of Swan Lake. The dance revolves around the longing of one male swan for another and the obstacles they encounter due to their desire. We argue that this work is important, not because of its homoerotic appeal, but because it offers a portrayal of universal, spiritual longing as an analogue to, and constituent of, sexual erotic yearning. Since this religious and transcendent approach to sexual love is found in Platonic, Biblical and other theological sources, we interpret the dance through these philosophical and religious lenses, but freely admit that it takes a certain purifying of the eye of the soul (as ascetics have suggested throughout the ages) to interpret the dance in this manner.
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Medhananda, Swami. "Cutting the Knot of the World Problem: Sri Aurobindo’s Experiential and Philosophical Critique of Advaita Vedānta." Religions 12, no. 9 (September 14, 2021): 765. http://dx.doi.org/10.3390/rel12090765.
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This article proposes to examine in detail Aurobindo’s searching—and often quite original—criticisms of Advaita Vedānta, which have not yet received the sustained scholarly attention they deserve. After discussing his early spiritual experiences and the formative influence of Sri Ramakrishna and Swami Vivekananda on his thought, I outline Aurobindo’s philosophy of “realistic Adwaita”. According to Aurobindo, the sole reality is the Divine Saccidānanda, which is not only the static impersonal Brahman but also the personal, dynamic Cit-Śakti (Consciousness-Force), which manifests as everything in this universe. At various points in his corpus, Aurobindo criticizes Advaita Vedānta on three fronts. From the standpoint of spiritual experience, Aurobindo argues that Śaṅkara’s philosophy is based on a genuine, but partial, experience of the Infinite Divine Reality: namely, the experience of the impersonal nondual Absolute and the corresponding conviction of the unreality of everything else. Aurobindo claims, on the basis of his own spiritual experiences, that there is a further stage of spiritual experience, when one realizes that the impersonal-personal Divine Reality manifests as everything in the universe. From a philosophical standpoint, Aurobindo questions the logical tenability of key Advaitic doctrines, including māyā, the exclusively impersonal nature of Brahman, and the metaphysics of an illusory bondage and liberation. Finally, from a scriptural standpoint, Aurobindo argues that the ancient Vedic hymns, the Upaniṣads, and the Bhagavad-Gītā, propound an all-encompassing Advaita philosophy rather than the world-denying Advaita philosophy Śaṅkara claims to find in them. This article focuses on Aurobindo’s experiential and philosophical critiques of Advaita Vedānta, as I have already discussed his new interpretations of the Vedāntic scriptures in detail elsewhere. The article’s final section explores the implications of Aurobindo’s life-affirming Advaitic philosophy for our current ecological crisis.
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Arya, Rina. "Reflections on the Spiritual in Rothko." Religion and the Arts 20, no. 3 (2016): 315–35. http://dx.doi.org/10.1163/15685292-02003003.
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Much has been made of the metaphysical aspects of Mark Rothko’s abstract art, especially his classic works of the 1950s and the Seagram murals. The claims for the spirituality of Rothko’s work are by no means unique either to his art or to art in general. Indeed there are many people who probe cultural forms, such as art, in order to reflect on life and broader questions that can be classed as spiritual concerns. The “revelations” that Rothko’s classic works give rise to, as described by visitors and commentators alike, reflect this phenomenon, and, taking this view further, explain why secular institutions such as art galleries can be spaces for spiritual experience. Rothko presents an interesting case as his work can be understood as spiritual in a broadly numinous way with recourse to the concepts of the sublime and the mystical as well as reflecting aspects of his Jewish identity. The intention of this article is to discuss the different spiritual aspects of Rothko’s work, particularly of his later career, in order to argue for the coexistence of these different strands, as well as to show the progression of his ideas.
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Dobratz, Marjorie C. "“All my saints are within me”: Expressions of end-of-life spirituality." Palliative and Supportive Care 11, no. 3 (October 10, 2012): 191–98. http://dx.doi.org/10.1017/s1478951512000235.
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AbstractObjective:With spirituality being one of the most important components of end-of-life (EOL) care, this study explored the oral responses of 44 dying persons who expressed spirituality.Method:Four identified spiritual themes: religious systems of beliefs and values, life meaning, purpose and connections with others, nonreligious systems of beliefs and values, and metaphysical or transcendental phenomena served as a framework for a content analysis of 91 spiritual references.Results:From the content analysis, eight interrelated and separate themes emerged. Although the highest number of responses centered on religious beliefs and values, nonreligious beliefs and values that included reason, dignity, mental discipline, and communion were expressed. The themes of life meaning, purpose, and connections with others also surfaced as important aspects of EOL spirituality.Significance of results:The findings support the need for hospice/palliative care professionals to approach spirituality from other than a Judeo-Christian viewpoint, help dying persons create meaning and purpose within the context of their lives, and assist them in their desire for connectedness to faith communities and other significant individuals in their lives.
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Roelofse, J. R. "A Paradigm shift in pre-theoretical deliberations on crime within spiritual existentialism." Theologia Viatorum 41, no. 1 (June 30, 2017): 48–74. http://dx.doi.org/10.4102/tv.v41i1.19.
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Explanations on the origins of life, spiritual possession and death after life cannot be explained from a naturalistic, positivistic methodological view point simply because scientists have not ventured deep enough to develop measuring instruments for these phenomena. This inadequacy in positivism has led to the exclusion of theoretical explanations of crime and desistance as a result of spirituality. The anomaly can be discharged, had it not been that a bias has developed against spiritual phenomena which is substantiated in this article. In a liberal world, emphasising freedom of conscience and speech, this is a contradiction worthy of enquiry. Our existential world has for ages been affected by behaviour, claimed to be influenced by the supernatural. The question is whether criminologists can ignore phenomena such as spiritual possession claimed by especially Africans, aboriginal peoples and some religions? Many perpetrators, by their own testimonies, as indicated in the article, have been motivated by spiritual phenomena in the perpetration of crime. It is necessary to indicate that the article does not favour a purely spiritual (or religious) approach to crime but calls for an epistemological assumption within Criminology that encourages philosophical debates and theory development, giving consideration to spirituality. This article argues for a pre-theoretical debate in criminological philosophy1 and to develop our research into a phenomenological capacity to deal with metaphysical issues.
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Starr. "A New Stream of Spiritual Literature: Bei Cun’s The Baptizing River." Religions 10, no. 7 (June 30, 2019): 413. http://dx.doi.org/10.3390/rel10070413.
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This essay traces the emergence of new categories of “spiritual writing” in Chinese literature, before offering an interpretation of Bei Cun’s 1992 novel The Baptizing River (Shixi de he 施洗的河) as an exemplar. Bei Cun’s first novel as a “Christian author” attracted much critical attention, given the contrast with the author’s prior works and its message of spiritual salvation at a time of political change and metaphysical searching. A psychosocial biography of its anti-hero Liu Lang, set in wartime China, the novel charts the protagonist’s criminal livelihood, descent into moral depravity, and gradual questioning of life and purpose. This essay foregrounds the structure of the novel and explores how narrative form and theological meaning interact. To do this, it traces the course of the river journeys that mark the different stages of Liu Lang’s life and which culminate in his unorthodox baptismal rebirth.
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Upadhyay, Jaya. "Waking (Dreaming): A Vedantic Reflection on Richard Linklater’s Waking Life." CINEJ Cinema Journal 9, no. 1 (July 14, 2021): 292–319. http://dx.doi.org/10.5195/cinej.2021.330.
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This is a reading of the film Waking Life (2001) in the framework of the Indic philosophy of ‘Vedanta,’ more specifically the ‘Advaita’ or the non-dual school of Vedanta. The film’s narrative is constructed out of the protagonist’s dreamscapes. The itinerant protagonist moves through conversations within his dreams, trying to make sense of his ‘wake walking’ situation. These conversations take the form of a more significant philosophical reflection upon the conscious life of humans. In this paper, I analyze some of these conversations and discussions from the Advaita point of view to affirm the film’s orientation towards a spiritual and metaphysical reflection on human life.
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Zuhri, Mishbah Khoiruddin. "MAFHÛM AL-RÛḤ (AL-ÂTMAN) FÎ AL-NUṢÛṢ AL-HINDÛSIYYAH." Teosofia 8, no. 2 (March 26, 2020): 175. http://dx.doi.org/10.21580/tos.v8i2.5307.
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<p>The spirit (al-Âtman) is a Hindu metaphysical subject. It is spritual existence, intangible by the senses, and abstracted from material physical matters. It is not subject to natural laws, which go beyond the limits of nature. It is the life force of living beings, and a spiritual substance that is not perceived by ordinary means. It is the source of life and movement in all assets. Âtman is immortal and inexhaustible.</p>
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Kiope, Māra. "THE MANY-SIDED HUMANISM OF LATVIAN LATGALIAN AND BRASILIAN JESUIT PHILOSOPHER STAŅISLAVS LADUSĀNS." Via Latgalica, no. 10 (November 30, 2017): 78. http://dx.doi.org/10.17770/latg2017.10.2765.
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The famous Latvian born Brasilian philosopher Staņislavs Ladusāns (1913-1993) due to the Soviet occupation could not return to Latvia any more, – as it had been envisaged – to take up a post in the Catholic Faculty of Theology at the University of Latvia. Thus he started his mission in Brazil (1946), where he became a Christian philosopher, known all over the world, especially because of his work “Many-sided gnoseology”, in which he synthesizes phenomenology and Thomism. Specialists in the history of philosophy of Brazil point out that activities initiated by S. Ladusāns brought a profound change in the development of the intellectual culture in Brazil. During the seventies of the 20th century Ladusāns was tackling the philosophical problematics of many-sided humanism. This notion clearly indicates that human understanding is based on a plurality of principles. Thus, in order to describe a human being, one has to illuminate several dimensions, or to perform various types of measurements. Father Ladusāns distinguishes the following dimensions that are of importance for the investigation of the human being: first of all it is gnoseology or the theory of the human capacity for cognition. Above that a human being is to be considered as possessing of immortal soul that determines personal self-esteem. A human being obtains intrinsic value amidst all the other values of economic or technological character. A human being exists in the community; a human being is to be viewed through a vertical dimension revealing the existence of God as the highest being, and through a supra-natural dimension that connects philosophical humanism with the Christian faith, thus providing for spiritual renewal of people. Human beings obtain wishes that go beyond the possibilities offered by the material world; these may be realized only through intensive spiritual life. Such life praxes are accessible only in Christianity; these correspond to the existence of the soul as an immortal spiritual substance encompassed by space and time. The starting point of metaphysics is the thirst of the human being for happiness. The further argumentation of Ladusāns, based on the openness of reason towards Revelation, postulates that God as the Highest Good reveals Himself as love, thus providing our need for inner peace, as it is testified by our inner experience. A person reaches out for infinite Goodness, for the Highest Good, which is the Reality, transcending all other realities. The result of the question of happiness is a practical one – by following the voice of conscience the human being performs choices and acts to deepen the unity with the Highest Good. In doing good things a human being acquires peace. Ladusāns points out that the notion of culture is analogical – that “culture” is equivocally formed and subjectively experienced act of the inner spiritual culture of the person. Equivocal designation means that the inner culture, the spiritual life is attributively used with reference to various manifestations of spirit, forms of artistic expression, etc. – which bear the name of “culture”. By cultivating one’s inner life and the immortal life of the soul, a person reaches such a level of critical competency, which allows to evaluate and to produce new forms of culture. The many-sided spiritual culture provides for personal and national elevation to a much higher level of fullness – reaching the status of love. However, a person is incapable of reaching such a task on his own; one needs cooperation with God. The individual person and a nation has to open up within the spiritual self-identity in the culture of love, so as to reach an increasing pulsation of culture, in order to take a stand against the inhuman ideology – saturated philosophy of modernity and post-modernity.
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HAZAMA, EIJIRO. "The Paradox of Gandhian Secularism: The metaphysical implication behind Gandhi's ‘individualization of religion’." Modern Asian Studies 51, no. 5 (September 2017): 1394–438. http://dx.doi.org/10.1017/s0026749x16000354.
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AbstractThis article will examine the relationship between Gandhi's two major intellectual developments in his last years: his insistence on political secularism (‘individualization of religion’) and his controversial religious experiments withbrahmacarya(sleeping naked with his 17-year-old grandniece, Manubahen). Contrary to the prevalent interpretations, I will argue that Gandhi's political principle of secularism during the last years of his life entailedimplicitlyhis radical religious belief, which he thought worth risking his life to present before the public. There was an intimate relationship between the concepts ofbrahmacarya, individuality (vyaktitva), and religion (dharm) that constituted his principle of secularism—these concepts were integrated by Gandhi in his distinct Hindu metaphysics ofātmā. Although Gandhi's ideas onātmāwere initially influenced by Śrīmad Rājcandra's Jainism, he later repudiated the latter's views and revised them by incorporating some ideas from Western Orientalists, including Sir John Woodroffe's tantric thought. Gandhi's concept ofātmāwas considered to inhere with the cosmological spiritual power ofśakti, ultimately identified with God (Īśvar, Brahm): this concept ofātmāwas one of the fundamental components of Gandhi's eventual ideas of individuality and religion. Gandhi attempted to realize his ‘unique individuality’ (‘anokhuṃ vaktitva’) in his last religious experiments withbrahmacarya, which were conducted contemporaneously to his increasing political valorization of secularism. Gandhi's secularism was virtually a political platform to universalize religion, paradoxical in that he meant to go beyond the impregnable hedge of privatization by making religiondeeplyindividualized—that is to say,ātmā-centred.
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Nelson, Eric S. "Zhang Junmai’s Early Political Philosophy and the Paradoxes of Chinese Modernity." Asian Studies 8, no. 1 (January 10, 2020): 183–208. http://dx.doi.org/10.4312/as.2020.8.1.183-208.
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This article examines the significance of reflexive self-critical modernity in the development of early “New Confucianism” by reconsidering the example of Zhang Junmai in the context of the May Fourth and New Culture Movements. Whereas these movements advocated scientific rationality and thorough Westernization, Zhang’s education and research in Germany before and after the First World War led him to a critical perspective on Western modernity informed by its contemporary crisis tendencies and Western philosophical and social-political critics. Zhang adopted elements from German Idealism, life-philosophy, and social democracy to critique the May Fourth and New Culture Movements and reconstruct the “rational core” and ethical sensibility of Confucian philosophy. Zhang’s “self-critical modernity” was oriented toward a moral and social-political instead of a scientific and technological vision of Westernization. Zhang’s position was condemned by New Culture champions of scientific modernity who construed Zhang’s position as reactionary metaphysics beholden to the past without addressing his self-critical interpretation of modernity that adopted early twentieth century Western critiques of the spiritual and capitalist crisis-tendencies of modernity. In response to this complex situation, Zhang articulated a phenomenological interpretation of the social-political, ethical, and cultural lifeworld, drawing on classic and contemporary Chinese and Western sources, which endeavoured to more adequately address the paradoxes of Westernization and modernization, and the crisis of Chinese ethical life.
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Kandel, Ishwori Prasad. "Buddhism and Political Behaviour." Historical Journal 12, no. 1 (December 31, 2020): 20–21. http://dx.doi.org/10.3126/hj.v12i1.35432.
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The Buddha lived and taught 2.500 years before the field of psychology was established, but the teaching he left behind introduce wide-ranging and profound analysis of human behaviour that overlap. Buddhist Festivals are always joyful occasions. The most significant celebration takes place every May on the night of the full moon, when Buddhists all over the world celebrate the birth, enlightenment and death of the Buddha over 2,500 years ago. It has come to be known as Buddha Day. Buddhism, in its natural form, is not a religion; rather it is a tradition that focuses on personal spiritual development. The Buddha intended his philosophy to be a practical one, aimed at the happiness of all creatures. While he outlined his metaphysics, he did not expect anyone to accept this on faith but rather to verify the insights for themselves; his emphasis was always on seeing clearly and understanding. To achieve this, however, requires a disciplined life and a clear commitment to liberation; the Buddha laid out a clear path to the goal and also observations on how to live life wisely. The core of this teaching is contained in the Noble Eightfold Path, which covers the three essential areas of Buddhist practice: ethical conduct, mental discipline and wisdom. The goals are to cultivate both wisdom and compassion; then these qualities together will enable one ultimately to attain enlightenment.
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Roelofse, Cornelis. "Satanism, the Occult, Mysticism and Crime: Perspectives on the Inversion of Christianity." Internal Security 8, no. 1 (January 30, 2016): 225–42. http://dx.doi.org/10.5604/20805268.1231597.
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The philosophical premises should be the constructs and ideas from which grand theoretical perspectives can be deduced. As Himes and Schulenberg (2013:1) put it, “Philosophy and theory are perpetually linked; philosophy influences how one sees the world, theory shapes how one intentionally interacts with that world”. Let us just for a moment doubt science and challenge its dogma. What if science is not able to measure a dimension of life and then ignores it and teaches people to make this a private dimension and not to insist that this dimension also asserts itself in the public domain. What if people intuitively know that there is a spiritual world but are bombarded by scientific dogma to ignore it? Explanations on the origin of life, spiritual possession and death after life cannot be explained from a positivistic methodological view point simply because scientists have not been able to develop measuring instruments for these phenomena. To ignore sacred things and experiences and to be informed that you are “hallucinating” may be a cause for anxiety and, depression. Scientists are not comfortable when confronted by mysticism, metaphysical tendencies and religion. Despite the stance of scientists not to engage in matters that cannot be scientifically measured, millions of lives around the globe are affected by “super-natural phenomena.” The article looks at the spiritual world from a biblical perspective in order to demonstrate that Satanism and occult practices are the inverse of Christianity. The objective is to establish a cross-disciplinary approach to find answers to some crimes that seems to be motivated by spiritual possession and mystic beliefs.
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Bezrukov, Andrii. "TRANSFORMATION AND INTERPRETATION OF GENDER CONCEPTS IN METAPHYSICAL DIMENSION: FROM CONTEMPLATIVE WORLDVIEW TO TRANSPERSONAL EXPERIENCE." Humanities & Social Sciences Reviews 8, no. 4 (August 1, 2020): 373–81. http://dx.doi.org/10.18510/hssr.2020.8437.
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Purpose of the study: Verbalization of concepts in the artistic dimension is of great significance in the study of the metaphysical view of the world. This study is undertaken to identify and describe the principal ways of transformation and interpretation of verbalized concepts with gender features, in particular the concept of WOMAN, in the poetic discourse of the Metaphysicals.
Methodology: It is based on the combination of research strategies of an interdisciplinary approach with the methods of interpretive, linguistic-stylistic, hermeneutic, and imagological analysis. Adopting the methods of interpretive analysis of literary writings in the gender dimension allows us to greatly broaden the applicable scope of them.
Main findings: Gender concepts analysis based on the seventeenth-century English metaphysical poetry can be of great importance since the functioning and transformation of the sphere of concepts are complicated by metaphorical, symbolic, and linguistic ambivalence – an essential element of artistic practices of the Metaphysicals. Verbalization of the concepts of MAN and WOMAN actualise a particular way of transforming and conveying the basic features of the conceptual system of gender through the lens of dialectical thinking.
Application of the study: The analysis of gender concepts in poetry appears to be an embranchment of relevant and influential gender studies contributing to such fields of humanities as literary studies, linguistics, and philosophy, cultural and religious studies. This emphasizes an interdisciplinary/multidisciplinary approach.
Novelty/Originality: The means of interpretive analysis help achieve objectification of the gender sphere of concepts in the metaphysical dimension that becomes a crucial means of representation of the linguistic worldview. Since the verbalization of gender concepts and gender considerations in the poetry of the Metaphysicals, and especially in John Donne's, is not always explicit, the study of them at the imagery level allows revealing even implicit concepts, in particular gender ones, arising from mental activity, spiritual life, and transpersonal experience. In metaphysical poetry, the word is considered a means of contemplating reality and transcending beyond it.
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Hellsten, Sirkku K. "“The Meaning of Life” during a Transition from Modernity to Transhumanism and Posthumanity." Journal of Anthropology 2012 (February 29, 2012): 1–7. http://dx.doi.org/10.1155/2012/210684.
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The articles argues that due to the rapid development of new technology the boundaries of life and death, as well as the different phases of our physical, social and spiritual life are getting less clear-cut and evident than they have been before in the Western, traditionally dualistic cultural and historical experience. Thus, at the moment we are in a transitional stage in our understanding of “human life” is gaining new dimensions in form of “post-humanism” and “trans-humanism”. The current neo-holistic view of the universe and the human place in it requires us to consider the “existential risks” and seriously ponder the effects of the technological evolution to our social, cultural, ethical and metaphysical frameworks and normative principles.
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Tokareva, Svetlana, and Vyacheslav Patrin. "Theistic Psychology as a Methodological Principle of the Study of Religious Experience." Logos et Praxis, no. 2 (September 2019): 5–13. http://dx.doi.org/10.15688/lp.jvolsu.2019.2.1.
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The article investigates the genesis of psychologism as a methodological basis for the study of religious experience. The authors show that the first experience of consistent applying psychologism for the purpose of radical criticism of religion was carried out by D. Hume, who reduced the religious experience to the emotional and mental nature of man. As a result, in the philosophy of Hume, the sphere of religious experiences was completely desacralized and the concepts making up the core of spiritual and religious-ethical life of man, such as "personality", "spiritual substance", "mystical experience" were declared meaningless. In the research of F. Schleiermacher the principle of psychology was used to identify the grounds of religiosity. According to Schleiermacher, the sacred is rooted in the very nature of man in the form of original, undifferentiated "religious feeling." The type of psychologism developed by Schleiermacher is theistic because it comes from the recognition of the ontological nature of the divine spark, which is initially presented in religious experience and is not brought into it by faith, a specific creed or metaphysics. According to Schleiermacher, it is not the higher mental functions and rational consciousness that are responsible for the feeling of belonging to God, but the prethought experience together with the psychosomatic structures that provide it. Thus, theistic psychology finds the primary elements of religiosity, components creating precognitive content experienced by the human sense of the sacred beyond the usual manifestations of religion, namely faith, thinking and behavior. Later, psychologism was criticized by representatives of phenomenology, who argued that mental phenomena can be recorded as a direct evidence beyond self-consciousness. This led to the formation within the phenomenology of religion of a new kind of psychologism – transcendental psychologism, representatives of which consider religious feeling as a unity of transcendental (categorical scheme of "the sacred") and psychological (religious experience as a mental phenomenon). The significance of theistic psychologism as a methodology for the analysis of religious experience lies in the fact that it, firstly, served as the basis for the formation of the phenomenology of religion as the leading direction of the study of religious experience and, secondly, opened the possibility of studying the universal psychosomatic basis of religious feeling. This basis can be distinguished by comparison and comparative analysis of descriptions obtained as a result of conscious self-observation of personal spiritual experience of representatives of different religions and spiritual practices.
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St.John, Graham. "DMT Gland." International Journal for the Study of New Religions 7, no. 2 (February 20, 2017): 153–74. http://dx.doi.org/10.1558/ijsnr.v7i2.31949.
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With clinical psychiatrist Rick Strassman's DMT: The Spirit Molecule as a vehicle, the pineal gland has become a popularly enigmatic organ that quite literally excretes mystery. Strassman’s top selling book documented ground-breaking clinical trials with the powerful mind altering compound DMT (N,N-dimethyltryptamine) conducted at the University of New Mexico in the early 1990s. Inflected with Buddhist metaphysics, the book proposed that DMT secreted from the pineal gland enables transit of the life-force into this life, and from this life to the next. Since that study, the hunt has been on to verify the organ’s status as the “lightening rod of the soul” and that DMT is the “brain's own psychedelic.” While the burden of proof hangs over speculations that the humans produce endogenous DMT in psychedelic quantities, knowledge claims have left the clinic to forge a career of their own. Exploring this development, the article addresses how speculation on the DMT-producing “spirit gland”—the “intermediary between the physical and the spiritual”—are animate in film, literature, music and other popular cultural artefacts. Navigating the legacy of the DMT gland (and DMT) in diverse esoteric currents, it illustrates how Strassman’s “spirit molecule” propositions have been adopted by populists of polar positions on the human condition: i.e. the cosmic re-evolutionism consistent with Modern Theosophy and the gothic hopelessness of H. P. Lovecraft. This exploration of the extraordinary career of the “spirit molecule” enhances awareness of the influence of drugs, and specifically “entheogens,” in diverse “popular occultural” narratives, a development that remains under-researched in a field that otherwise recognises that oc/cult fandom—science fiction, fantasy and horror—is a vehicle for religious ideas and mystical practices.
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Honcharenko, Olga. "Philosophy and Philosophical Education in Kazimierz Twardowski’s Interpretation." Filosofiya osvity. Philosophy of Education 18, no. 1 (June 24, 2016): 221–37. http://dx.doi.org/10.31874/2309-1606-2016-18-1-221-237.
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Philosophy determination, its place and purpose in human life and society is the eternal philosophical problem. In this paper the reader is suggested to analyze the attempt of its solving by outstanding Polish philosopher Kazimierz Twardowski. Free from the extremes of metaphysics and minimalism, Kazimierz Twardowski’s philosophy has not only created the conditions for philosophical culture development, but has also brought up a pleiad of philosophically educated scientists. What are the peculiarities of Kazimierz Twardowski’s philosophy? On the bases of philosophical papers analysis, scientific and historical definition of the concept of philosophy has been carried out. It is proved, that the scientific concept of philosophy, as one of the components of polylogue manifestation of the human spirit, dissolves in historical concept of philosophy. Such philosophy understandingbrought the philosopher to the conclusion about vital human and social necessity in philosophy. If a man and society do not feel the necessity in philosophy, due to the lack of their spiritual culture, this necessity should be grown. Therefore, the care about philosophical education was one of the main goals of Twardowski’s life. The scientist interpreted philosophical education as a part of general education. He determined philosophy studies as a way of life and a school of thinking. Due to this, Twardowski believed that method studying as natural means of knowledge and self-cognition is a humane act promoting creating man’s own view of the world. Special understanding of the philosophy and the background of its development – philosophical education by talented scientist and teacher – encourages reflection on the problems in the field of Ukrainian philosophy. Philosophical and pedagogical understanding of Twardowski’s experience is relevant in the context of increasing complexity of modern relationships between a man and society.
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Butters, Maija. "Aesthetics as metaphysical meaning-making in the face of death." Approaching Religion 6, no. 2 (December 14, 2016): 96–111. http://dx.doi.org/10.30664/ar.67595.
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In my ethnographic research on death and dying in contemporary Finland, I explore how Finns facing end of life due to a long-term illness or other terminal condition seek to orient themselves and make meaning with cultural tools such as imagery, language, and metaphysical thinking. My primary research material is based on extensive fieldwork at Terhokoti Hospice and in the cancer clinic of Helsinki University Hospital, where I have had numerous conversations with terminally ill patients. This paper seeks to explore the way in which metaphysical aesthetics is assuming the role that religious thinking has traditionally played. When the role of institutional religion is diminishing, it becomes important to understand how emotional and spiritual resolution can be arrived at by means of aesthetics.
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Krakowiak, Józef Leszek. "Post-Kantian Elements in the Intersubjectively Constituted Subject of Universalism as a Metaphilosophy." Dialogue and Universalism 30, no. 2 (2020): 93–135. http://dx.doi.org/10.5840/du202030220.
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This comparative essay about two kinds of interpersonal-centric humanism is dedicated to the memory of professor Janusz Kuczyński and his conception of dialogical universalism as a metaphilosophy, and shows Immanuel Kant’s thought as a ceaseless source of inspiration for all anti-conservatives and universalists. Kant’s philosophy gave man an unforgettable sense of freedom, because it not only posed the imperative of building a pan-human community of all rational beings, but also revealed the above-natural sense of the human species’ imposition of purposefulness upon itself, and the realisation of this purposefulness in the form of a republican federation of free states dedicated to co-creating eternal peace. Kantian ethics did not reach beyond the obligations people had towards one another, hence it was functionally anthropological and uninfluenced by religion, which re-situated philosophy with regard to scientific cognition and religious experience, giving rise to a metaphysics of anthropological responsibility for the condition of the spiritual freedom this ethic propounded. Kant revealed the existence of a metaphysical difference in the sphere of being—between the determinism of nature and the moral kingdom of freedom—without direct reference to the transcendental source of these two essentially different worlds. Kant was the first to set morality rooted in the autonomy and unanimous will of all rational beings—or true humanity—against legal and religious legalism. Kant laid weight on the processual character of man’s self-education to social life through the sense of commitment to self-improvement for the benefit of the solidary co-existence of all rational beings that he developed in himself as a rational being. Thus created freedom is founded on the selflesness of goodness and represents a new quality of being that only manifests itself and evolves in community, interpersonalcentrically. It is a universalistic approach capable of gradually neutralising the human inclination towards radical evil.My attempt to compare these two interpersonalcentric humanism conceptions aims to add some substance to this very delicate element in Kuczyński’s universalism as a metaphilosophy construct.
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Pramuk, Christopher. "Contemplation and the Suffering Earth: Thomas Merton, Pope Francis, and the Next Generation." Open Theology 4, no. 1 (May 1, 2018): 212–27. http://dx.doi.org/10.1515/opth-2018-0015.
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Abstract During his address to the US Congress in 2015, Pope Francis lifted up the Trappist monk and famed spiritual writer Thomas Merton as one of four “great” Americans who “offer us a way of seeing and interpreting reality” that is life-giving and brings hope. Drawing from Merton and gesturing to Pope Francis’s 2015 encyclical Laudato Si’, the author explores the epistemological roots of the environmental crisis, arguing that while intellectual conversion to the crisis is crucial, Merton’s witness suggests a deeper kind of transformation is required. Reading Merton schools the imagination in the way of wisdom, or sapientia, a contemplative disposition that senses its kinship with Earth through the eyes of the heart, illuminating what Pope Francis has called “an integral ecology.” The author considers the impact of two major influences on Merton’s thought: the Russian Wisdom school of theology, or sophiology, and French theologian Jacques Ellul, whose 1964 book “The Technological Society” raises prescient questions about the role of technology in education and spiritual formation. Arguing that our present crisis is both technological and spiritual, epistemological and metaphysical, the author foregrounds Merton’s contributions to a sapiential theology and theopoetics while asking how the sciences and humanities might work together more intentionally toward the transformation of the personal and collective human heart.
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Kuznetsova, Ekaterina V. "Traditions of franciscanism and pilgrimage in the life and work of A. Dobrolyubov." Verhnevolzhski Philological Bulletin 2, no. 25 (2021): 19–30. http://dx.doi.org/10.20323/2499-9679-2021-2-25-19-30.
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The fate and personality of Alexander Dobrolyubov gave rise to a kind of Dobrolyubov myth about the eternal wanderer in the culture of the Russian Silver Age and in many ways unfairly obscured his literary work. The article traces the influence of Francis of Assisi on Dobrolyubov's own life-creating strategy and his contemporaries' perception of him as a «Russian Francis. The author considers the peculiarities of artistic interpretation of the whole complex of motifs associated with the fate and personality of the Italian saint in the last collection of Dobrolyubov's works, From the Book Invisible (1905). The author analyzes the image of the pilgrim, glorification (preaching) of the poor, hermit’s life and the unity of man and wildlife, plants and the elements of nature in the context of teachings of St. Francis and the Russian franciscanism of the modernist era; the features of their modernist reception are traced in Dobrolyubov’s works written after his «departure». On the other hand, the author reveals evidence that the poet implements the individual author's interpretation of the characteristic Russian cultural and historical phenomenon of pilgrimage (real, metaphysical and spiritual), which was reflected, for example, in N. S. Leskov’s works, and philosophically interpreted in science and criticism of the early 20th century (V. Rozanov, N. Berdyaev, etc.). The author suggests that the poet was influenced by an anonymous work of Russian religious literature «A Pilgrim's Confessional Stories to his Spiritual Father». As a result, the author concludes that the poet creates a modern variation of the Franciscan image of the «simple man» and the divine man, possessing the gift of communication with nature, who combines the features of an Italian ascetic preacher with the type of a Russian pilgrim-god-seeker.
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Elhady, Aminullah. "Religion And Religious Language A Religious Symbolism For Nonreligious Purposes." Ri'ayah: Jurnal Sosial dan Keagamaan 3, no. 01 (August 5, 2018): 124. http://dx.doi.org/10.32332/riayah.v3i01.1184.
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Religion is a very important thing in the people's lives. They need religion because of their weaknesses and limitations to face something outside themselves. Their limitations, especially in spiritual and metaphysical aspects, hence the people search for references which are considered hits, it is the religion. The spirit of religion in the collective life is to create the beneficiaries for the adherents. But, the religious symbolism is no less important than religion in life, so that religious symbols are greatly needed by the people. Moreover, religious symbolism is sometimes treated more than to the religion itself. Maybe public passion towards religious symbols more powerful than passion towards religion itself. Because it's not uncommon religious symbols are used for a variety of interests outside the religious interests, for example economic interests, political interests, and so on.
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Skomorovskiy, Yu M. "New Age in the modern world: typology, some forms of manifestation." Ukrainian Religious Studies, no. 7 (February 24, 1998): 115–24. http://dx.doi.org/10.32420/1998.7.152.
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New Age in religious literature is regarded as an integral eclectic concept that refers to a person's search for spirituality outside of known world religions in their confessional terms. Conditionally it includes non-religious groups and trends, Gnostic and metaphysical schools, non-confessional spiritual associations, groups and currents of the "alternative" way of life. From the sociological point of view, it can be attributed to the manifestation of deviations in the form of social anomalies. At the same time, for participants in this direction, their own values, knowledge, activities are seen as a gradual approximation to the norm, a model, in assessing the life of the main mass of society as pathological or nearpathological states that also have the chance to change when they realize their true nature. The description of these public phenomena through the concept of "New Age" is seen as an intermediate or transitional nature due to the presence of serious differences in both the vision of the world and their practical activities.
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Pshenychnyi, T. "UKRAINIANIZATION OF THE LITURGICAL LIFE IN 1917–1918." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 146 (2020): 63–67. http://dx.doi.org/10.17721/1728-2640.2020.146.11.
Full textAbstract:
Socio-political transformations caused by the Ukrainian revolution of 1917–1921, made not only political issues relevant but also cultural and even ideological. In the struggle for statehood could not be ignored church problems that became very popular in society not in 1917, but only in 1918. It is this year that the autocephalous movement in the Ukrainian church space of the centre-region, whose members declared their desire to create a Ukrainian Orthodox Church independent of the Russian Orthodox Church, is appearing and actualized. The article reflects the process of Ukrainianization of liturgical life as an integral part of the autocephalous movement. An example of the activities of Ukrainian composers at the beginning of the 20th century shows their place in the creation of church works in Ukrainian, which became part of the spiritual heritage of Ukraine and the world. In addition, the authors point to the educational movement, which was caused by Ukrainianization of church life and its scale. The Ukrainian church tradition is the heritage of the Ukrainian people. It has been formed for centuries and belongs today to the national cultural heritage of the state. It is based on the spiritual experience of generations, which at the genetic level affects the formation of the mentality of the nation. This metaphysical process goes beyond the limits of human rationality and empiricity and is practically not always guided. Domestic cultural space of Ukraine was formed under the influence of various factors. One of them was the church. The place of the church in the life of the Ukrainian people, of course, should not be underestimated. Soviet historiography attempted to deny this fact, to interpret it in its own, ideologically atheistic dogmas, and order. However, from a historic retrospective, today we have a great opportunity to see that, to a large extent, it was in the church environment that we managed to preserve the original traditions of the Ukrainian people, its sacred legacy, language. The authors aim is to show the phenomenon of Ukrainianization of liturgical life in Ukraine in one of the most dramatic periods in the national history of the twentieth century. 1917 became the frontier in the modern history of Ukraine. Revolutionary events intensified the initiatives of the Ukrainian intelligentsia that long settled on the margins of social consciousness. Competitions for statehood brought to the general churchreligious issues. The All-Ukrainian Orthodox Church Council in 1918, which gave rise to political battles of the time, frankly testified to the presence in the Ukrainian society of the population who sought ecclesiastical autocephaly for the Ukrainian Orthodox Church. In this regard, the national idea was closely intertwined with the Christian tradition of the people, since the latter was firmly rooted in national culture. Despite all the difficulties that arose during discussions about the theme of the independence of the domestic church space from the Russian Orthodox Church, the Third, the last and the key, the session of the Council became the most significant for the Ukrainian church in the search for its own national identity. She was tried to show through the prism of various factors, in particular – spiritual music and liturgical ritual. Thus, a special Commission on Ukrainianization of the Liturgy was created, which considered the reform of church chants, which included both leading musicians and priests. An urgent issue that was discussed during the meetings of the commission on the Ukrainianization of liturgical life in the Ukrainian church was the introduction of universal church singing in Ukrainian churches. Ultimately, one of the key consequences of the church debate during the First All-Ukrainian Church Council was the question of Ukrainianization of the Ukrainian church in general and its clear separation from the Russian cultural space. Thus, analyzing the entire spectrum of socio-political processes at the end of 1917 – early 1919, we can state the fact that for the first time in many decades Ukrainians have had a real chance to declare themselves on the geographical and political map of Europe.
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Leddy, Thomas. "Clive Bell’s "Metaphysical Hypothesis" and Everyday Aesthetics." Washington University Review of Philosophy 1 (2021): 53–60. http://dx.doi.org/10.5840/wurop202117.
Full textAbstract:
Clive Bell’s Art, published in 1913, is widely seen as a founding document in contemporary aesthetics. Yet his formalism and his attendant definition of art as “significant form” is widely rejected in contemporary art discourse and in the philosophy of art. In this paper I argue for a reconsideration of his thought in connection with current discussions of “the aesthetics of everyday life.” Although some, notably Allen Carlson, have argued against application of Bell’s formalism to the aesthetics of everyday life, I claim that this is based on an interpretation of the concept that is overly narrow. First, Li Zehou offers an interpretation of “significant form” that allows in sedimented social meaning. Second, Bell himself offers a more complex theory of significant form by way of his “metaphysical hypothesis,” one that stresses perception of significant form outside the realm of art (for example in nature or in everyday life). Bell’s idea that the artist can perceive significant form in nature allows for significant form to not just be the surface-level formal properties of things. It stresses depth, although a different kind than the cognitive scientific depth Carlson wants. This is a depth that is consistent with the anti-dualism of Spinoza, Marx and Dewey. Reinterpreting Bell in this direction, we can say we are moved by certain relations of lines and colors because they direct our minds to the hidden aspect of things, the spiritual side of the material world referred to by Spinoza and developed by Dewey in his concept of experience. Bell hardly “reduces the everyday to a shadow of itself,” as Carlson puts it, since the everyday, as experienced by the artist or the aesthetically astute observer, has, or potentially has, deep meaning. If we reject Bell’s dualism and his downgrading of sensuous experience, we can rework his idea of pure form to refer to an aspect of things detached, yes, from practical use, but not from particularity or sedimented meaning, not purified of all associations.
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Klyukina, Lyudmila. "THE IDEA OF THE CHURCH AS THE “RUSSIAN IDEA” IN RUSSIAN RELIGIOUS PHILOSOPHY BETWEEN THE LATE 19TH AND EARLY 20TH CENTURIES." Studia Humanitatis 15, no. 2 (August 2020): 13–18. http://dx.doi.org/10.15393/j12.art.2020.3562.
Full textAbstract:
This article analyses the content of the idea of the church as it was interpreted by such representatives of Russian religious philosophy of the late 19th and early 20th centuries as N. F. Fyodorov, E. N. Trubetskoy and P. A. Florensky. The author establishes a point that the idea of the church formulated by these philosophers can be seen as the focal point of Russian religious culture in the late 19th and early 20th centuries. The article demonstrates that such a narrowly defined form of life as church service conveyed the idea of universal unity embedded in Russian philosophy, as well as the notion of the Holy Trinity critical for Russian Orthodox culture. The author comes to the conclusion that the idea of the church formulated by Russian religious philosophers may be interpreted as the means of implementing the metaphysical meaning of the “Russian idea”, that is the idea of spiritual and mental transfiguration of an individual’s life on the basis of the values of the Eastern Orthodox Christianity.
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Sudrajat, Adi, and Atika Zuhrotus Sufiyana. "FILSAFAT PENDIDIKAN ISLAM DALAM KONSEP PEMBELAJARAN HOLISTIK PENDIDIKAN AGAMA ISLAM." Andragogi : Jurnal Ilmiah Pendidikan Agama Islam 2, no. 2 (November 30, 2020): 38. http://dx.doi.org/10.33474/ja.v2i2.9086.
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It cannot be denied that looking at the learning process and also every scenario that occurs in this country is something that must be closely related to what and how one should know from the perspective of Islamic philosophy. Therefore, the essence of education which is based on Islam itself has a very significant contribution to human life. Discussing Islamic Philosophy of Education will focus on what philosophy is as the core of every theoretical and practical element of all aspects and knowledge. In this regard, this paper also looks at the relevance of the branches of philosophy (such as metaphysics and axiology) and philosophical schools of thought (such as pragmatism) in the discussion of Islamic Education Philosophy. Ultimately, this was seen as essential to achieving holistic learning. So this understanding of Islamic Philosophy proves to be important in understanding any current scenario in our context or society in this country, among other things about the importance of implementing aspects of Islamic Education Philosophy in looking at social problems; the application of aspects of Islamic Philosophy Education in Viewing Environmental Problems; and Educational Aspects of Islamic Philosophy in Viewing Emotional and Spiritual Intelligence in today's society. Kata Kunci: Islamic philosophy, learning, holistic Abstrak Tidak dapat dipungkiri bahwa melihat proses pembelajaran dan juga setiap skenario yang terjadi di negeri ini merupakan sesuatu yang harus berkaitan erat dengan apa dan bagaimana seharusnya seseorang mengetahui dari perspektif filsafat Islam. Oleh karena itu hakikat pendidikan yang berlandaskan Islam itu sendiri memiliki kontribusi yang sangat berarti bagi kehidupan manusia. Pembahasan Filsafat Islam Pendidikan akan menitikberatkan pada apa itu Filsafat sebagai inti dari setiap unsur teoritis dan praktis dari segala aspek dan ilmu. Berkaitan dengan hal tersebut, makalah ini juga melihat relevansi cabang-cabang filsafat (seperti metafisika dan aksiologi) dan aliran pemikiran filsafat (seperti pragmatisme) dalam pembahasan Filsafat Pendidikan Islam. Pada akhirnya, ini dipandang penting untuk mencapai pembelajaran holistik. Maka pemahaman Filsafat Islam ini terbukti menjadi penting dalam memahami setiap skenario terkini dalam konteks kita atau masyarakat di negeri ini, antara lain tentang pentingnya penerapan aspek Filsafat Pendidikan Islam dalam memandang masalah sosial; penerapan aspek Pendidikan Filsafat Islam dalam Melihat Masalah Lingkungan; dan Aspek Pendidikan Filsafat Islam dalam Memandang Kecerdasan Emosional dan Spiritual dalam masyarakat saat ini.Kata Kunci: filsafat islam, pembelajaran, holistik
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Aleksandrova, Oksana. "Spiritual and semantic approach to studying a musical composition." Problems of Interaction Between Arts, Pedagogy and the Theory and Practice of Education 49, no. 49 (September 15, 2018): 4–18. http://dx.doi.org/10.34064/khnum2-49.01.
Full textAbstract:
Background. Under the new conditions in Ukraine, a new wave of interest in the work of the classic of the music culture of the 20th century Georgiy Sviridov is being observed, and it actualizes the search for the methods of scientific cognition corresponding to the spiritual depth of creativity. The artistic and aesthetic content of his vocal and choral compositions reveals the biblical image of the “inner man” and through it awareness of culture as a universe, where the man and God coexist in synergy. In the post-secular period, the world of music created by the outstanding artist was marked by the document of the individual and artistic experience of overcoming the crisis phenomena in society. The urgency of the present article is due to the need to find analysis methods appropriate for the style of vocal and choral compositions by G. Sviridov and for the upgrade process of methodology knowledge of the philosophical principles of composing activities of the 20th century as a whole. Objectives. The object of research is a musical composition; its subject is presented by the principles of the spiritual-semantic approach, determined by the worldview and style of the composer’s thinking. The purpose of the article is to substantiate the spiritual-semantic approach as a cognitive model of cognition of musical compositions on the material of vocalchoral genres by G. Sviridov. Methodology. The basis of the spiritual-semantic analysis is the concept of spiritual analysis of music by V. Medushevsky. A. Belonenko was the first to express the opinion that religious themes penetrated the entire creative work of the composer. L. Shapovalova offered methods of cognition of the spiritual reality of a musical composition and defined the liturgy as an “archetype” of the creativity of the believing man (homo credens). N. Varavkina-Tarasova highlighted the issues of the symbolic meaning of the spiritual content of G. Sviridov’s creative work on the example of “Three Choirs to the Tragedy by O. Tolstoy "Tsar Fodor Ioannovich"”. O. Tevosyan revealed a numerical symbolism of certain compositions by the composer. The development of the predecessors’ ideas is the author’s definition: the spiritual-semantic approach is a way of scientific cognition of the ontology of creativity. The “style of thinking” is evident through the system connections of the composer’s text with ideological traditions and the cultural environment. Presenting the main material. One of the criteria of the spiritual-semantic approach is the adequacy of thinking and language: the semantic function of the sign, multiplied by its presence in the material and spiritual plane of the composition, becomes a meaning-creating factor. The first level of the spiritual-semantic analysis of a musical composition is the first-element signs as an expression of the manifestation of the Being: preintonation, rhythm-intonation, harmonic tunes, timbre-complexes, in which the generalized archetypes of culture are contained in the concentrated (“curtailed”) form. The second level reveals a compositionally-designed meaningful image that originates from the first element (motive, theme). Since the symbol is a dynamic phenomenon, its further “germination” in the musical form is connected not only with the immanent-musical syntax. The symbolization of the sound-image is most clearly manifested in the third level of the spiritual-semantic analysis, which characterizes the type of musical dramaturgy (taking into account the world attitude of homo animus – the lyrical universe, according to M. Arkadyev). The fourth, metaphysical, level characterizes the complete meaningful image. The immanent-musical quality of the sound of a composition does not simply create a holistic gestalt, but with its help point to the invisible world (the Bible, the Life of the Saints, the Liturgy). At the highest fifth level, there is the outcome of consciousness, that perceives a musical composition, into the broad context of the existence: music creates spiritual values of a universal human meaning, "bridges" its meaning with the civilizational processes of the mankind (hence it gets the definition of “culture creating one”). We indicated the methodological role of the philosophical category of “the picture of the world”, the content of which synthesizes the deep ideas about the Universe. In the national picture of the world, the most significant laws of the existence of culture are recorded. Results. The category of the “composer’s style” contains such components as the creator’s worldview and the system of principles of his artistic thinking, expressed in the semiotic structure, the laws of composition and dramaturgy of compositions. The phenomenon of G. Sviridov is that from the sphere of the secular interpretation of the poetry by A. Pushkin, S. Yesenin, A. Blok, which corresponded to anthropocentrism of musical and poetic thinking, he implemented “modulation” to the Orthodox spirituality. The spiritual-semantic approach has a general methodological value, since it broadens the theoretical concepts of the cognitive science of stylistic phenomena in music. Its content, constituents, and objectives provide the perspective of the further substantiation of ideological positions; serve as tools for improving the methodology for analysing liturgical compositions (through signs and symbols of the spiritual time space). Conclusion. The three groups of semantic signs of the vocal-choral style by G. Svyrydov have been distinguished: anthropocentric, sound-imaging (nature, native land) associated with them, metaphysical (time, eternity, way of spiritual ascension), liturgical (Christ, Gate of the Lord, pure Thursday, bell-sound, prayer songs).
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Gerasymchuk, Valentyna. "Бытие и небытие смерти в смысловой картине реально- сти и художественного текста на материале романов Леонида Леонова Дорога на Океан и Максима Горького Жизнь Клима Самгина." Slavica Wratislaviensia 167 (December 21, 2018): 375–83. http://dx.doi.org/10.19195/0137-1150.167.32.
Full textAbstract:
Existence and nonexistence of death in the semantic picture of reality and artistic text on the material of romans Leonid Leonov Road to the Ocean and Maxim Gorkogo The Life of Klim SamginIn this article the problem of death is unfolding in the semantic space of its ontological and existential conception in reality and a literary text. On the one hand, death as the concept of being is presented as its continuation, spiritual content, confirmation. On the other hand, death as a concept of non-being is considered as nothingness, rejection of being and its spiritual content.In reality the concept of death becomes an issue of the questionary and transcendental philosophy, that takes place in the physical time and metaphysical space of thought and expression. When the matter concerns the death of human being, his death acquires an ontological status of being, a status of spiritual significance. In the contrary case, it is possible to consider death and even life in terms of the concepts of being and nothingness. In literary texts the concept of death is also considered to be being or non-being, but taking into account constitutive characteristics of the text, its figurative and notional polysemant, the concept of death acquires not only aesthetic but also conceptual focus. In the article the main points of the topic of death, its being and non-being, are illustrated on the examples of specific literary texts. Буття і небуття смерті в смисловій картині реальності і художньому текстіПроблема смерті у статті розгортається в смисловому просторі онтологічного і екзистенціалістського її розуміння в реальності і в художньому тексті. З одного боку, смерть — поняття буття — постає як його продовження, його духовна наповненість, його стверждення. З другого — смерть — поняття небуття — розглядається як ніщо, як заперечення буття і його духовної наповненості.У реальності поняття смерті стає проблемою запитальної, трансцендентальної філософії, що розгортається у фізичному часі і метафізичному просторі думки і слова. І якщо йдеться про смерть буттюючої особистості, то і її смерть набуває онтологічного статусу, статусу духовної значущості, інакше можна говорити про смерть і навіть життя у поняттях небуття і ніщо. У художніх текстах поняття смерті також розглядається як буття і небуття, проте з урахуванням конститутивних особливостей тексту, його образної і смислової багатозначності, образ смерті набуває, крім онтологічної, ще й естетичну спрямованість.
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Nikulina, Alla K. "THE SEARCH FOR THE PHILOSOPHICAL FOUNDATIONS OF HUMAN EXISTENCE IN R. GOLDSTEIN’S NOVEL ‘THE MIND-BODY PROBLEM’." Вестник Пермского университета. Российская и зарубежная филология 12, no. 4 (2020): 107–16. http://dx.doi.org/10.17072/2073-6681-2020-4-107-116.
Full textAbstract:
The research examines the main problems raised in Goldstein’s philosophical novel. The paper aims to reveal how the creation of the characters and the development of the plot in accordance with the philosophical theories of Descartes, Malebranche and Spinoza allow the writer to explore the metaphysical and ethical consequences of following their philosophical ideas in everyday life. Applying the comparative method of analysis to the novel and the classical philosophical texts, the author of the study interprets the text of the novel, rich in symbols and intentionally foregrounded details, and discloses the artistic means used for creating the opposition of the material and the spiritual. Primarily, the confrontation becomes apparent in the image of the central character and her persistent inner conflicts between the rational and the emotional, the publicly displayed and the internal, the objective and the subjective. The main character’s failure to achieve life harmony by a mechanical combination of heterogeneous principles is viewed as a crucial detail, with the help of which the writer strives to emphasize the inconsistency of the dualistic worldview in general. One of the possible ways to overcome philosophical dualism is found in Malebranche’s philosophy, in which the gap between the material and the spiritual is bridged by their unification in the idea of the primary rational source; however, the concept does not look impeccable, with too much emphasis given to the mind at the expense of the body. The main opportunity to achieve harmony and moral progress is finally associated with Spinoza’s philosophical guidelines, which not only assert the importance of the rational cognitive principles and common sense but also demonstrate practical ways to combine freedom and care for another person, emotions and reason.