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Journal articles on the topic ''Mirror of simple souls''

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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1

Babinsky, Ellen L. "Christological Transformation in The Mirror of Souls, by Marguerite Porete." Theology Today 60, no. 1 (2003): 34–48. http://dx.doi.org/10.1177/004057360306000104.

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This essay explores Marguerite Porete's Mirror of Simple Souls, which offers a powerful portrayal of the soul's transformation into her exemplar, Jesus Christ. First, it outlines Porete's portrayal of the trinitarian relation of the faculties of the soul. Next, it explores the contours of the christological themes of the transformation of the soul. Finally, it shows that the goal of the text itself is the reader's transformation. Porete's designation of Jesus Christ as exemplar highlights the energy that drives the soul's transformation and constitutes the transforming nature of the text.

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2

Lerner, Robert E. "New Light on The Mirror of Simple Souls." Speculum 85, no. 1 (2010): 91–116. http://dx.doi.org/10.1017/s0038713409990959.

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3

Tudor, A. P. "Allegories of Love in Marguerite Porete's 'Mirror of Simple Souls'." French Studies 65, no. 3 (2011): 376. http://dx.doi.org/10.1093/fs/knr067.

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4

O'Sullivan, Robin Anne. "The school of love: Marguerite Porete's Mirror of Simple Souls." Journal of Medieval History 32, no. 2 (2006): 143–62. http://dx.doi.org/10.1016/j.jmedhist.2006.04.003.

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5

Marin, Juan. "Annihilation and Deification in Beguine Theology and Marguerite Porete's Mirror of Simple Souls." Harvard Theological Review 103, no. 1 (2010): 89–109. http://dx.doi.org/10.1017/s0017816009990320.

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In 1309 ecclesiastical leaders condemned as heresy Marguerite Porete's rejection of moral duty, her doctrine that “the annihilated soul is freed from the virtues.”1 They also condemned her book, the Mirror of Simple Souls, which includes doctrines associated decades earlier with a “new spirit” heresy spreading “blasphemies” such as that “a person can become God” because “a soul united to God is made divine.”2 In his study, The Heresy of the Free Spirit, Robert E. Lerner identifies these two doctrines of annihilation and deification as characteristic of the “free spirit” heresy condemned at the 1311 Council of Vienne. The council claimed that this heresy's sympathizers belonged to an “abominable sect of certain evil men known as beghards and some faithless women called beguines.”3 Lerner found that this group was composed of a disproportionate number of women, including Marguerite Porete. Many of the men were also involved with the group of pious laywomen known as beguines.4 Lerner shows that among those charged with heresy, many sympathized with a “ ‘free-spirit style’ of affective mysticism particularly congenial to thirteenth century religious women.”5 He suggests that beguines in particular radicalized affective spirituality into what he calls an “extreme mysticism.”6 Here I wish to follow Lerner's suggestion that we ought to search for the roots of Porete's doctrines among the beguines. I will argue that distinctive doctrines of annihilation and deification sprouted from a fertile beguine imagination, one that nourished Porete's own distinctive and influential ideas in the Mirror of Simple Souls.7 It is among the beguines that we find the first instance in Christianity of a women's community creating an original form of theological discourse.

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6

Roccati, G. Matteo. "Suzanne Kocher, Allegories of Love in Marguerite Porete’s “Mirror of Simple Souls”." Studi Francesi, no. 166 (I | LVI) (April 1, 2012): 119. http://dx.doi.org/10.4000/studifrancesi.4592.

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7

Trombley, Justine L. "Self-Defence and Its Limits in Marguerite Porete’s Mirror of Simple Souls." Nottingham Medieval Studies 63 (January 2019): 129–51. http://dx.doi.org/10.1484/j.nms.5.118197.

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8

Chance, Jane. "Nobility and Annihilation in Marguerite Porete's "Mirror of Simple Souls". Joanne Maguire Robinson." Speculum 79, no. 2 (2004): 551–54. http://dx.doi.org/10.1017/s0038713400088540.

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9

Lachance, Paul. "Nobility and Annihilation in Marguerite Porete's "Mirror of Simple Souls". Joanne Maguire Robinson." Journal of Religion 83, no. 2 (2003): 272–74. http://dx.doi.org/10.1086/491289.

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10

Adams, Tracy. "Allegories of Love in Marguerite Porete's Mirror of Simple Souls (review)." Parergon 28, no. 1 (2011): 231–33. http://dx.doi.org/10.1353/pgn.2011.0031.

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11

Burr, Kristin L. "Allegories of Love in Marguerite Porete’s Mirror of Simple Souls by Suzanne Kocher." French Review 84, no. 2 (2010): 377–79. http://dx.doi.org/10.1353/tfr.2010.0082.

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12

Field, Sean L. "The Master and Marguerite: Godfrey of Fontaines' praise of The Mirror of Simple Souls*." Journal of Medieval History 35, no. 2 (2009): 136–49. http://dx.doi.org/10.1016/j.jmedhist.2009.03.003.

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13

Wronski-Mayersak, Corey. "Dialogic Melting: Representing Mystical Union and Its Instability in Marguerite Porete’s Mirror of Simple Souls." Viator 42, no. 2 (2011): 157–82. http://dx.doi.org/10.1484/j.viator.1.102248.

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14

Field, Sean L., Robert E. Lerner, and Sylvain Piron. "A return to the evidence for Marguerite Porete’s authorship of the Mirror of Simple Souls." Journal of Medieval History 43, no. 2 (2017): 153–73. http://dx.doi.org/10.1080/03044181.2017.1279070.

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15

Dubois, Danielle C. "Natural and supernatural virtues in the thirteenth century: the case of Marguerite Porete’s Mirror of Simple Souls." Journal of Medieval History 43, no. 2 (2017): 174–92. http://dx.doi.org/10.1080/03044181.2016.1261258.

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16

Trombley, Justine L. "New evidence on the origins of the Latin Mirror of Simple Souls from a forgotten Paduan manuscript." Journal of Medieval History 43, no. 2 (2017): 137–52. http://dx.doi.org/10.1080/03044181.2017.1284690.

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17

Tice, Troy J. ""Containing Heresy and Errors": Thomas of Bailly and the Condemned Extracts of the Mirror of Simple Souls." Catholic Historical Review 104, no. 4 (2019): 614–35. http://dx.doi.org/10.1353/cat.2019.0013.

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18

Kocher, Zan. "The Apothecary’s Mirror of Simple Souls: Circulation and Reception of Marguerite Porete’s Book in Fifteenth-Century France." Modern Philology 111, no. 1 (2013): 23–47. http://dx.doi.org/10.1086/671424.

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19

Trombley, Justine L. "The Text as Heretic: Mixed Genres and Polemical Techniques in a Refutation of the Mirror of Simple Souls." Medieval Worlds medieval worlds, Volume 7. 2018 (2018): 137–52. http://dx.doi.org/10.1553/medievalworlds_no7_2018s137.

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20

Rasmussen, C., R. E. Gallery, and J. S. Fehmi. "Passive soil heating using an inexpensive infrared mirror design – a proof of concept." SOIL Discussions 2, no. 1 (2015): 427–48. http://dx.doi.org/10.5194/soild-2-427-2015.

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Abstract. There is need to understand the response of soil systems to predicted climate warming for modeling soil process response to climate warming. Current methods for soil warming include expensive and difficult to implement active and passive techniques. Here we test a simple, inexpensive in situ passive soil heating approach, based on easy to construct infrared mirrors that do not require automation or enclosures. The infrared mirrors consisted of 61 × 61 cm glass panels coated with infrared reflecting film. The mirrors as constructed are effective for soil heating in environments typified by open canopy and low canopy vegetation. Mirror tests were performed on several soils in a warm semiarid environment. Results indicated that the infrared mirrors yielded significant heating and drying of soil surface and shallow subsurface relative to un-warmed control treatments, and that warming and drying effects was soil specific with greater potential warming on soils with lower volumetric heat capacity. Atmospheric and soil moisture attenuated mirror induced soil warming. The results demonstrate proof-of-concept that the infrared mirrors may be used to passively heat the near soil surface, providing an inexpensive, low-maintenance alternative to other passive and active soil heating technologies.

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21

Rasmussen, C., R. E. Gallery, and J. S. Fehmi. "Passive soil heating using an inexpensive infrared mirror design – a proof of concept." SOIL 1, no. 2 (2015): 631–39. http://dx.doi.org/10.5194/soil-1-631-2015.

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Abstract. There is a need to understand the soil system response to warming in order to model the soil process response to predicted climate change. Current methods for soil warming include expensive and difficult to implement active and passive techniques. Here we test a simple, inexpensive in situ passive soil heating approach, based on easy to construct infrared mirrors that do not require automation or enclosures. The infrared mirrors consisted of 61 × 61 cm glass panels coated with infrared reflecting film. The mirrors as constructed are effective for soil heating in environments typified by an open vegetation canopy. Mirror tests were performed on three soils of varying texture, organic matter content, and heat capacity in a warm semi-arid environment. Results indicated that the infrared mirrors yielded significant heating and drying of soil surface and shallow subsurface relative to unwarmed control treatments, and that warming and drying effects were soil specific with greater potential warming on soils with lower volumetric heat capacity. Partial shading from the mirror frame did produce periods of relative cooling at specific times of the day but overall the mirrors yielded a net soil warming. The results demonstrate proof of concept that the infrared mirrors may be used to passively heat the near soil surface, providing an inexpensive, low-maintenance alternative to other passive and active soil heating technologies.

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22

Acosta-García, Pablo. "“Notez bien, bonnes pucelles”: A Complete Transcription of the French and Continental Latin Annotations of The Mirror of Simple Souls." Sacris Erudiri 56 (January 2017): 347–92. http://dx.doi.org/10.1484/j.se.5.114776.

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23

Popek, Katarzyna. "Rewiry metafory. Między ozdobą dyskursu a zwierciadłem duszy." Idea. Studia nad strukturą i rozwojem pojęć filozoficznych 31 (2019): 46–69. http://dx.doi.org/10.15290/idea.2019.31.03.

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The purpose of the text is to make some reconnaissance in the area of title "districts of metaphor" (or hunting grounds of metaphor) as well as reference to the unsolvable problems which are implied by a metaphorical mystery of metaphysical expressions. Thy are the order of the day in the main currents of philosophy. Starting from the rhetorical tradition of metaphor (the Aristotelian attempts of definition of metaphor as such) and of terms additional related with it (Max Black), I gradually illustrate what involves its post-rhetorical tradition. I show that philosophical symbolism derives from Aristotle’s hermeneutics, which becomes a gateway for understanding the mystery of metaphor. Like browsing in themselves mirrors, it grows also from simple phrases in complex sentences. In semantic sense, while the symbol has many meanings, the metaphor has a double meaning. It is not however limited by this matter, because in some sense, it has broader content than a symbol, as it introduces into language meanings that in the symbol are only internal (Paul Ricoeur). We also encounter reflective metaphors in our everyday speech and in the attempts of associative penetration into other people's expression. Conceptual decoding of metaphors is common for users of language (George Lakoff, Mark Johnson). On the other hand, there are specific districts of metaphorical expressions, which are reserved for poetic metaphors (Donald Davidson). Noteworthy are also the very unobvious contexts of metaphor in which the authors do not talk about this linguistic phenomenon directly (eg. Gottlob Frege, Ernst Cassirer). Declarative answer to the question whether the metaphor is a simply ornament of discourse or rather a mirror of the soul, is not possible too. Perhaps the metaphor as such includes the both variants. One must consider that being an ornament of speech or writing does not rule out it is also something more than just decoration. It wonders, bothers, disquiet, returning us into our souls. It is also like the unifying soul of all people – in cognitive sense.

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24

Erler, Mary C. "Suzanne Kocher, Allegories of Love in Marguerite Porete's “Mirror of Simple Souls.” (Medieval Women: Texts and Contexts, 17.) Turnhout: Brepols, 2008. Pp. ix, 216. €60." Speculum 85, no. 2 (2010): 416–18. http://dx.doi.org/10.1017/s0038713410000412.

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25

Egan, Keith J. "The Mirror of Simple Souls. By Margaret Porette. Translated by Edmund ColledgeO.S.A., J. C. Marler, and Judith Grant. Notre Dame, IN: University of Notre Dame Press, 1999. lxxxvii + 209 pages. $24.00 (paper)." Horizons 28, no. 1 (2001): 142–43. http://dx.doi.org/10.1017/s0360966900009178.

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26

Lerner, Robert E. "A Companion to Marguerite Porete and “The Mirror of Simple Souls.” Wendy R. Terry and Robert Stauffer, eds. Brill’s Companions to the Christian Tradition 77. Leiden: Brill, 2017. x + 384 pp. $253." Renaissance Quarterly 71, no. 4 (2018): 1526–27. http://dx.doi.org/10.1086/702101.

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27

Wiseman, James A. "Meister Eckhart and the Beguine Mystics: Hadewijch of Brabant, Mechthild of Magdeburg, and Marguerite Porete ed. by Bernard McGinn, and: Marguerite Porete: The Mirror of Simple Souls trans. by Ellen L. Babinsky." Catholic Historical Review 82, no. 3 (1996): 552–53. http://dx.doi.org/10.1353/cat.1996.0205.

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28

Kim, Jeong-Sook. "A Beguine Mystic, Marguerite Porete’s Apophatic Theology of Image of God : Mirror of Simple Soul, A Theology of Apologetics for Marguerite Porete’s Theological Anthropology." Theology and the World 91 (September 30, 2017): 85–123. http://dx.doi.org/10.21130/tw.2017.09.91.85.

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29

COLLEDGE, E. A. "The New LatinMirror of Simple Souls." Ons Geestelijk Erf 63, no. 2 (1989): 279–87. http://dx.doi.org/10.2143/oge.63.2.2017689.

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30

Bauer, Nathan. "Departed Souls?" History of Philosophy and Logical Analysis 20, no. 1 (2017): 139–57. http://dx.doi.org/10.30965/26664275-02001009.

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Plato’s tripartite soul plays a central role in his account of justice in the Republic. It thus comes as a surprise to find him apparently abandoning this model at the end of the work, when he suggests that the soul, as immortal, must be simple. I propose a way of reconciling these claims, appealing to neglected features of the city-soul analogy and the argument for the soul’s division. The original true soul, I argue, is partitioned, but in a finer manner than how we encounter it in our everyday lives.

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31

Moser, Paul, and Arnold vander NAT. "Surviving Souls." Canadian Journal of Philosophy 23, no. 1 (1993): 101–6. http://dx.doi.org/10.1080/00455091.1993.10717312.

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What exactly are we conscious beings? Do we have immaterial souls, souls that are substances and can survive the destruction of our physical bodies? Richard Swinburne has recently given an affirmative answer to the latter question on the basis of a strikingly simple Cartesian argument. This paper shows why Swinburne’s argument ultimately fails, owing to an instructive dilemma concerning the logical possibility of conscious beings’ surviving bodily destruction. Perhaps we do have substantial immaterial souls, but Swinburne’s Cartesian argument, we shall see, does not cogently deliver the conclusion that we do.

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32

Khonzoda, Mardonova. "Anvar abidjan's works are a bright mirror of children's hearts and souls." ACADEMICIA: An International Multidisciplinary Research Journal 11, no. 7 (2021): 36–37. http://dx.doi.org/10.5958/2249-7137.2021.01717.1.

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33

Zhang, Jun, Benjamin D. Gardner, and Christie G. Enke. "Simple geometry gridless ion mirror." Journal of the American Society for Mass Spectrometry 11, no. 9 (2000): 765–69. http://dx.doi.org/10.1016/s1044-0305(00)00146-x.

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34

Craig, William Lane. "Response to “Mere Theistic Evolution”." Philosophia Christi 22, no. 1 (2020): 55–61. http://dx.doi.org/10.5840/pc20202214.

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Murray and Churchill argue correctly that theistic evolution as they define it is theologically compatible with orthodox Christian doctrines concerning divine providence, natural theology, miracles, and immaterial souls. I close with some reflections on mutual misunderstandings of Intelligent Design proponents and theistic evolutionists that arise because each sees the other as a distorted mirror image of himself.

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35

Arblaster, John. "Wendy R. Terry and Robert Stauffer, eds., A Companion to Marguerite Porete and “The Mirror of Simple Souls”. (Brill’s Companions to the Christian Tradition 77.) Leiden and Boston: Brill, 2017. Pp. viii, 383; 3 color and 1 black-and-white figures. $253. ISBN: 978-90-04-22621-0.Table of contents available online at https://brill.com/view/title/21417." Speculum 94, no. 3 (2019): 904–6. http://dx.doi.org/10.1086/703889.

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36

Neildleman, Jason. "Rousseau's Ethics of Truth: a sublime science of simple souls." Educativa 20, no. 1 (2017): 223. http://dx.doi.org/10.18224/educ.v20i1.5874.

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ROUSSEAU’S ETHICS OF TRUTH - A SUBLIME SCIENCE OF SIMPLE SOULS Resumo: este artigo é um resumo do livro com o mesmo título, publicado pelas edições da Routledge, nos Estados Unidos. Tanto no livro quanto neste artigo, o autor pretende discutir a coerência dos textos de Rousseau, na qual é possível prospectar uma "ética da verdade" cujo objetivo seja alcançar um vínculo de comunhão com as pessoas e com as coisas. O autor tenta ainda discutir as implicações da ética da verdade de Rousseau sobre o nosso sentido de si mesmo e o sentido de existência no mundo. Palavras-chave: Rousseau. Ética. Verdade. Filosofia. Abstract: This paper is a summary of the book published by Routledge in the United States. The author aims to discuss the coherence of Rousseau’s texts thought which it is possible to prospect an “ethics of truth”, so to achieve a communion bond with people and things. The author tries also to discuss the implications of Rousseau’s ethics of truth on our sense of self and the implications in the real existence in the world. Keywords: Rousseau. Ethics. Truth. Philosophy.

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37

Neidleman, Jason. "The Sublime Science of Simple Souls: Rousseau's Philosophy of Truth." History of European Ideas 39, no. 6 (2013): 815–34. http://dx.doi.org/10.1080/01916599.2013.809008.

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38

Zhang, Jun, and Christie G. Enke. "Simple cylindrical ion mirror with three elements." Journal of the American Society for Mass Spectrometry 11, no. 9 (2000): 759–64. http://dx.doi.org/10.1016/s1044-0305(00)00145-8.

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39

Ishihara, Satoshi, Yoshinobu Mitsuhashi, Masafumi Tagawa, and Hiroshi Yamazaki. "Simple fabrication of an optical fiber mirror." Applied Optics 25, no. 22 (1986): 3982. http://dx.doi.org/10.1364/ao.25.003982.

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40

Humphrey, Caroline. "Inside and Outside the Mirror: Mongolian Shamans’ Mirrors as Instruments of Perspectivism." Inner Asia 9, no. 2 (2007): 173–95. http://dx.doi.org/10.1163/146481707793646557.

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AbstractThis article explores the implications of the fact that shamans’ mirrors, and mirrors in general, have two quite different sides, one reflecting images and the other a dull blank or imagined as a teeming other world. It is argued that, for shamanists, the far side of themirror is conceived as the world of the dead, which is populated by spirits. Living people can, in certain circumstances such as divination, see ‘through’ the mirror into that world, and shamans when interacting with spirits in trance place themselves inside it. Two different perspectives, of the living and of the souls/spirits, are thus produced. The article ends with some speculations about the non-symmetrical character of these perspectives and concludes that the Mongols upholding these traditions are not post-moderns.

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41

Licon, Jimmy Alfonso. "YOU'RE AN ANIMAL, PLAIN AND SIMPLE." Think 13, no. 36 (2013): 61–70. http://dx.doi.org/10.1017/s1477175613000328.

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In this essay, I argue that we are merely biological organisms. This view (animalism) explains everyday practices like watching ourselves in the mirror. The claim that we are psychological in nature – i.e. wherever our conscious experience goes, we follow – cannot explain something as trivial as watching ourselves in the mirror. Thus, we should accept animalism.

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42

FOOT, R. "MIRROR DARK MATTER." International Journal of Modern Physics A 22, no. 27 (2007): 4951–57. http://dx.doi.org/10.1142/s0217751x0703830x.

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A mirror sector of particles and forces provides a simple explanation of the inferred dark matter of the Universe. The status of this theory is reviewed - with emphasis on how the theory explains the impressive DAMA/NaI annual modulation signal, whilst also being consistent with the null results of the other direct detection experiments.

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43

Vinogradov, D. V. "Mirror conversion of gaussian beams with simple astigmatism." International Journal of Infrared and Millimeter Waves 16, no. 11 (1995): 1945–63. http://dx.doi.org/10.1007/bf02072550.

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44

Noever, David A. "Polarized Nuclei in a Simple Mirror Fusion Reactor." Fusion Technology 27, no. 1 (1995): 86–102. http://dx.doi.org/10.13182/fst95-a30352.

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45

Neumann, LM. "A simple exercise for teaching mirror vision skills." Journal of Dental Education 52, no. 3 (1988): 170–72. http://dx.doi.org/10.1002/j.0022-0337.1988.52.3.tb02186.x.

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46

Milanov, Todor, and Yefeng Shen. "Global mirror symmetry for invertible simple elliptic singularities." Annales de l’institut Fourier 66, no. 1 (2016): 271–330. http://dx.doi.org/10.5802/aif.3012.

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47

Ice, Gene E., and Cullie J. Sparks. "A simple cantilevered mirror for focusing synchrotron radiation." Nuclear Instruments and Methods in Physics Research Section A: Accelerators, Spectrometers, Detectors and Associated Equipment 266, no. 1-3 (1988): 394–98. http://dx.doi.org/10.1016/0168-9002(88)90417-2.

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48

SHTANOV, YURI, and ALEXANDER VIZNYUK. "MIRROR BRANES." Modern Physics Letters A 20, no. 30 (2005): 2283–94. http://dx.doi.org/10.1142/s0217732305018566.

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The Randall–Sundrum two-brane model admits the flat-brane Lorentz-invariant vacuum solution only if the branes have exactly opposite tensions. We pay attention to this condition and propose a generalization of this model in which two branes are described by actions of the same form and with the same matter content but with opposite signs. In this way, the relation between their tensions (which are their vacuum energy densities) is naturally accounted for. We study a simple example of such a model in detail. It represents the Randall–Sundrum model supplemented by the Einstein scalar-curvature terms in the actions for the branes. We show that this model is tachyon-free for sufficiently large negative values of the brane cosmological constant, that gravitational forces on the branes are of opposite signs, and that physically most reasonable model of this type is the one where the five-dimensional gravity is localized around the visible brane. The massive gravitational modes in this model have ghost-like character, and we discuss the significance of this fact for the quantum instability of the vacuum on the visible brane.

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49

Emrich, William J., and Clark W. Hawk. "Magnetohydrodynamic Instabilities in a Simple Gasdynamic Mirror Propulsion System." Journal of Propulsion and Power 21, no. 3 (2005): 401–7. http://dx.doi.org/10.2514/1.7027.

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50

Kaushik, Neelam, Takashi Sasaki, Toru Nakazawa, and Kazuhiro Hane. "Simple retinal imaging system using a MEMS scanning mirror." Optical Engineering 57, no. 09 (2018): 1. http://dx.doi.org/10.1117/1.oe.57.9.095101.

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