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Bunyan, David Christopher. "Beyond all words : a psychoanalytic approach to the phenomenon of mysticism in literature." Thesis, Rhodes University, 1991. http://hdl.handle.net/10962/d1002285.
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The principal claim of this thesis is that the mystical experience is a wide-ranging influence upon literature. It is a recurrent thematic concern of poets, novelists and playwrights; but even when mysticism is not an overt element in a text, analysis of its symbols can reveal references to emotions and experiences of a mystical character - as is frequently the case with fantasy. In a more essential way, certain widely-used techniques of poetry effectively reproduce the character of mystical events for the reader. Some theory does indeed imply that the mystical bearing is quite fundamental, at a certain level, to all creative literature. This thesis explores the link between mysticism and literature through widely differing examples, to show how it continues to be found in otherwise divergent texts and contexts. Indeed, no attempt is made to provide an exhaustive overview; rather, certain special areas of interest are represented by selected cases. Mystical elements in Modernism, for example (especially in T.S. Eliot and Virginia Woolf), are contrasted with Romantic attitudes to mysticism, which Wordsworth and Coleridge are taken to represent. A further goal is to analyse the character of literary mysticism, and to account for the connection between mysticism and literary practice. The view is adopted that the circumstances in which the infant first acquires language is of crucial importance in this regard, and that literary language often draws upon submerged recollections of these early circumstances. Literature, it is argued, can employ signs and patterns of symbolisation in ways that actually attempt to 'undo' many of the everyday functions of words. The ultimate ideal of such literary techniques is to 'reverse' the process by which language was acquired and to 'return' the reader to a state resembling pre-linguistic experience, a goal which has much in common with the ambitions of mystics. Jacques Lacan's theoretical writings touch at many points upon the early development of the child and the significance of its acquisition of language. This thesis consequently has recourse to Lacan's work and, where relevant, to related psychoanalytic writings by Sigmund Freud and Julia Kristeva. After an investigation of the main characteristics of mystical experience as such, the Introduction broadly outlines Lacan's theoretical position. Chapter 1 is concerned more specifically with Lacan's discussions of mysticism. Part Two (Chapters 2-4) deals principally with the links between mystical yearnings and the Romantic ideal of the 'sublime'. In Part Three (Chapters 5-7) the relation between mysticism and Modernist developments affecting both theme and artistic technique is examined in works by three writers: T.S. Eliot, Virginia Woolf, and Fernando Pessoa. Part Four discusses particular literary presentations of 'evil' and of 'good' as embodiments of mystical perceptions. Late nineteenth- and early twentieth-century 'supernatural' fiction is selected to represent the first case, and certain New Testament and early Christian texts the second.
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Saida, Ilhem Chauvin Danièle. "Mysticism et désert thèse de doctorat en recherches sur l'imaginaire /." [Tunis?] : Éditions Sahar, 2006. http://catalog.hathitrust.org/api/volumes/oclc/71192440.html.
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AXOX, CHIARA DE OLIVEIRA CASAGRANDE CIODAROT DI. "UNDER GUIMARÃES ROSAS TAPATRAVA: THE MYSTICISM IN JOÃOZITOS LIFE AND LITERATURE." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2009. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=13417@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROCOORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO
Sob o Tapatrava de Guimarães Rosa: o misticismo na vida e na literatura de Joãozito, é a tentativa de, a partir dos cadernos de anotações pessoais, correspondências, entrevistas e relatos de parentes e amigos, mostrar o grau de importância do misticismo na vida de Guimarães Rosa e como isto teria influenciado a sua forma de ver e fazer literatura. Baseando-se em fontes biográficas, indicações de leituras encontradas em sua biblioteca particular e revelações feitas pelo próprio escritor, procurou-se desfazer a idéia de que o misticismo era apenas usado como um recurso intertextual e sim, que este é uma crença pessoal que é transposta para sua literatura. Inclusive a feitura dessa literatura rosiana é discutida nesta dissertação, a partir da sua relação com a intuição mística e com a visão de uma linguagem alquímica pré-babélica que muito se assemelha à linguagem adamítica de Walter Benjamin.
Under Guimarães Rosas Tapatrava: the mysticism in Joãozitos life and literature, is an attempt to, based on his private notebooks, letters, interviews and friends and familys testimonies, prove how important mysticism was in Guimarães Rosas life and how this has influenced his way of perceiving and writing literature. Based on biographic texts, reading indications found in his private library and the revelations done by the author himself, this project tries to change the idea that the mysticism was only used as an intertextual resource and prove that it was a personal belief conveyed in his literature. The way this rosian literature is made is also discussed in this essay, presenting its relation to mystic intuition and a pre-babelian alchemical language, very much like Walter Benjamins adamitic language.
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Arbel, Vita Daphna. "Beholders of divine secrets : mysticism and myth in hekhalot and merkavah literature /." Albany (N.Y.) : State university of New York press, 2003. http://catalogue.bnf.fr/ark:/12148/cb39149435j.
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Thomson, David (David Ker). "The language of loss : reading medieval mystical literature." Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=59912.
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One of the unfortunate corollaries of poststructuralist theorizing about literary texts has been the equation of a skepticism concerning language with a skepticism concerning meaning. The menace of unrestrained relativism has tended to polarize the critical community into proponents of a 'logo-diffuse' onto-epistemology and proponents of a 'logo-centric' one, and critical practice has followed this lead. The critic who attempts to situate literature within the parameters of such a debate is likely to fail unless he or she appeals to a much more extensive discourse, one which antedates the provincial contours of the current discussion. Medieval mysticism is a significant entry in the lineage of influence which comprises the western tradition. This thesis looks at the apophatic or negative strategies of mystical texts in order to locate meaning in the interplay of negation and affirmation with which they are concerned.
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Deery, June Elizabeth. "Doors of perception : science, literature and mysticism in the works of Aldous Huxley." Thesis, University of Oxford, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.359659.
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Anderson, Sarah Elizabeth. "Writing a material mysticism : H.D., Helene Cixous and divine alterity." Thesis, University of Glasgow, 2011. http://theses.gla.ac.uk/3548/.
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The thesis begins with an exploration of the conversational mode of reading, modelled by Cixous, with which I bring Cixous‟s and H.D.‟s texts into dialogue. A crucial point of contact between H.D. and Cixous is their exploration of the sacred in relationship to creativity and materiality. This project is situated in the context of critical studies of H.D. as a visionary poet, while I foreground her religious sensibilities through an exploration of the religious syncretism of her writing from the Second World War. The discussion of critical context leads to an outline of the theoretical tools employed through the project, which include trauma theory‟s engagement with the categories of testimony and witness, performance approaches to ritual theory and Paul Ricoeur‟s work on metaphor, imagination and ways of being in the world. This chapter presents my thesis that Cixous and H.D. write a material mysticism through their engagement with alterity, the sacred and the materiality of writing as a creative practice. Chapter Two examines the ways the voices of the dead function in H.D.‟s autobiographical novels, or „spiritual autobiographies‟, The Gift and The Sword Went Out to Sea. In these texts, H.D. draws upon her personal vision and experiences of spiritualism and Moravian history for the resources for a creative and spiritual response to the traumas of war. The chapter draws upon trauma theory‟s elaboration of testimony and witness as a way of speaking the unspeakable, of giving voice to trauma and providing the support and receptivity to allow testimony to emerge. Chapter Three explores the complexities of H.D.‟s religious syncretism through the lens of ritual. It uses performance approaches to ritual to consider the productive meaning-making dynamic of Greek drama and ceremonial processions in The Sword, Moravian litany in The Gift, and Hermetic alchemical ritual in Trilogy. The literal transformation of words in Trilogy links the activity of ritual to that of language. This leads to a discussion of H.D.‟s and Cixous‟s emphasis on writing itself as a ritual. Chapter Four draws upon Paul Ricoeur‟s understanding of metaphor as mobilised by the internal dynamic of sameness and difference to examine the ways in which Cixous and H.D. deploy the images of the orange and the bee. The proliferation of these images across Cixous‟s and H.D.‟s writing allows creative explorations of how spirituality and creativity inheres in encounters with others, subjectivity and embodiment. Chapter Five considers the spatial context of Cixous‟s and H.D.‟s attention to writing as a mode of creative transformation. I explore two spatial metaphors in Cixous and H.D.; the garden, with the associations of grounded, particular places, and flight, as the movement between places. The conclusion recapitulates the concerns of the thesis and considers ancient wisdom as a locus for understanding H.D.‟s texts and a resource for approaching the role of the imagination in literary Modernism.
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Taylor, Colleen Jane. ""Variations of the rainbow" : mysticism, history and aboriginal Australia in Patrick White." Master's thesis, University of Cape Town, 1987. http://hdl.handle.net/11427/22467.
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Bibliography: pages 206-212.This study examines Patrick White's Voss, Riders in the Chariot and A Fringe of Leaves. These works, which span White's creative career, demonstrate certain abiding preoccupations, while also showing a marked shift in treatment and philosophy. In Chapter One Voss is discussed as an essentially modernist work. The study shows how White takes an historical episode, the Leichhardt expedition, and reworks it into a meditation on the psychological and philosophical impulses behind nineteenth century exploration. The aggressive energy required for the project is identified with the myth of the Romantic male. I further argue that White, influenced by modernist conceptions of androgyny, uses the cyclical structure of hermetic philosophy to undermine the linear project identified with the male quest. Alchemical teaching provides much of the novel's metaphoric density, as well as a map for the narrative resolution. Voss is the first of the novels to examine Aboriginal culture. This culture is made available through the visionary artist, a European figure who, as seer, has access to the Aboriginal deities. European and Aboriginal philosophies are blended at the level of symbol, making possible the creative interaction between Europe and Australia. The second chapter considers how, in Riders in the Chariot, White modifies premises central to Voss. A holocaust survivor is one of the protagonists, and much of the novel, I argue, revolves around the question of the material nature of evil. Kabbalism, a mystical strain of Judaism, provides much of the esoteric material, am White uses it to foreground the conflict between metaphysical abstraction and political reality. In Riders, there is again an artist-figure: part Aboriginal, part European, he is literally a blend of Europe and Australia and his art expresses his dual identity. This novel, too, is influenced by modernist models. However, here the depiction of Fascism as both an historical crisis and as a contemporary moral bankruptcy locates the metaphysical questions in a powerfully realised material dimension. Chapter Three looks at A Fringe of Leaves, which is largely a post-modernist novel. One purpose of this chapter is to demonstrate how it responds to its literary precursors and there is thus a fairly extensive discussion of the shipwreck narrative as a genre. The protagonist of the novel, a shipwreck survivor, cannot apprehend the symbolic life of the Aboriginals: she can only observe the material aspects of the culture. Symbolic acts are thus interpreted in their material manifestation. The depiction of Aboriginal life is less romanticised than that given in Voss, as White examines the very real nature of the physical hardships of desert life. The philosophic tone of A Fringe of Leaves is most evident, I argue, in the figure of the failed artist. A frustrated writer, his models are infertile, and he offers no vision of resolution. There is a promise, however, offered by these novels themselves, for in them White has given a voice to women, Aboriginals and convicts, groups normally excluded from the dominating discursive practice of European patriarchy.
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Christensen, Kirsten Marie. "In the beguine was the word : mysticism and Catholic Reformation in the devotional literature of Maria van Hout ([dagger]1547) /." Digital version accessible at:, 1998. http://wwwlib.umi.com/cr/utexas/main.
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Orlov, Andrei A. ""Merkabah stratum" of the short recension of 2 Enoch." Theological Research Exchange Network (TREN) Access this title online, 1995. http://www.tren.com/search.cfm?p050-0067.
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Orlov, Andrei. ""Merkabah stratum" of the short recension of 2 Enoch." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Hirst, Julie. "Mysticism, millenarianism and the visions of Sophia in the works of Jane Lead (1624-1704)." Thesis, University of York, 2002. http://etheses.whiterose.ac.uk/14002/.
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Law, Sarah Astrid Jacqueline. "Ecriture spirituelle : the mysticism of Evelyn Underhill, May Sinclair and Dorothy Richardson." Thesis, Queen Mary, University of London, 1997. http://qmro.qmul.ac.uk/xmlui/handle/123456789/25545.
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The association of women and mysticism this century is not always perceived as a positive one. In Power, Gender and Christian Mysticism (1995), the feminist philosopher of religion, Grace Jantzen, suggests that the experience of mysticism gradually became defined as an ineffable, private emotional encounter in order to remove it from the sphere of political management of society and religion. She writes of a direct increase of association between mysticism and women, who were permitted to have spiritual experiences, but powerless to speak with authority about their insights. Jantzen's view of this association of women with mysticism is therefore somewhat negative; she warns of mysticism's ability to silence and disempower. But as women mystics, particularly in the medieval period, have spoken and written of their (often vivid and imaginative) experiences with authority, this thesis explores how ideas about mysticism have been addressed by women writers this century. In particular, 1investigate whether the women writers treated in this thesis developed the definition of such spiritual experience in a more affirmative and expressive way than Jantzen suggests. Rather than assuming that mysticism is an unchanging spiritual experience within a strictly religious context, this thesis explores how women writers discovered a creative expression of their inner spirituality through the inspiration of contemporary ideas about mysticism, and how they helped to move these ideas on. I introduce my argument, therefore, by examining constructions of mysticism at the beginning of the twentieth century, when the idea of mysticism was defined and developed both in terms of experiential philosophy and of psychology. In particular, the attention paid to the emotional effects of a "mystical experience" became associated, by William James, with the importance of what he termed the "subliminal realm" of the mind, a realm which would subsequently be defined as the unconscious by Freud, but which James saw as a valid channel for imagination and spirituality As well as drawing attention to the "subliminal realm" and its role in spiritual experience, James first suggested the idea of the "stream of consciousness", a term which became important for much modernist literature, but which James did not link directly with the expression of mysticism. Not all psychological studies of mysticism were as open-minded as James'; I also look at texts which were hostile and eclectic in turn. And James himself was not immune to contemporary prejudice regarding gender. But the period's general interest in the imaginative workings of the mind, flowing from the unconscious into consciousness, and the struggle to express this imaginative process, has led me to the study of its literature in order to explore how such ideas about mysticism were used, by women writers, within a creative context. Evelyn Underhill provides a link between the areas of religious thought and women's fiction writing. Underhill in fact started her writing life as a novelist, exploring those themes of spirituality which she was later, more famously, to address in texts such as Mysticism, in which James' ideas are acknowledged. Importantly, Mysticism was certainly read by two women writers - May Sinclair and Dorothy Richardson - who, while fascinated by mysticism, were equally concerned to develop the novelistic form in order to allow the expression of individual consciousness. They were also interested in the subject of gender to a greater degree than was Underhill. By examining the work first ofMay Sinclair, whose mysticism is chiefly concerned with loss, then of Dorothy Richardson, who was to develop the mystical concepts of vision and illumination, I trace the progression of mysticism's influence in women's writing, an influence which Underhill had to a large extent initiated. Underhill, Sinclair and Richardson were not the only women writers to explore mysticism alongside stylistic innovation and an awareness of gender issues. There was, for example, Virginia Woolf, whose aunt, Caroline Stephen, was a respected Quaker. But rather than continue to explore all the women writing in this period, a task too large for this thesis, I move on to show how ideas about mysticism, gender and writing have developed in later thinkers. In examining the ideas of the feminist critics Cixous, Irigaray, and Kristeva, I show that mysticism, and the ways of articulating what James termed an "ineffable" experience, are even more strongly linked with gender and innovative creative writing in their work, whether "novelistic" in a strict sense or not. I have not anal.vsed the work ofUnderhill. Sinclair, and Richardson solely. in terms of psychoanalytically acute feminist criticism I, although I introduce such Such work is generally available: Jean Radford's examination of PiIbTfi mauc. for example critical ideas where appropriate, and have shown that these writers point towards the critical concepts of later feminist writers and thinkers. My emphasis is on the particular space lor creativity which mysticism develops and towards which psychoanalysis with its emphasis on the talking curehas indicated but paid less attention to than the aetiology and symptoms of madness and hysterical disorders. Rather than continue to pursue this psychoanalytical preoccupation, I have looked at the work of the later feminist critics as experimental mystical writers in their own right, and I suggest that it is mysticism. rather than hysteria or other forms of "madness", which has provided the creative space for gendered exploration of imagination and writing. Just as psychoanalytic criticism seeks to explore those "moments of vision" which madness has been said to facilitate in writers such as Woolf I have set out to show that the insights of mysticism, classed as neither mental illness nor rigorous rationality, have played an essential part in the development of women's fiction-writing, criticism and religious thought this century, allowing, additionally, the closer relationship of these three disciplines. In concluding this thesis therefore, I examine the way in which mysticism has provided a place for "visionary" gendered discourse in contemporary theology, and return to the area of religious thought, where I had begun my research. I examine ways in which there is now an increased awareness of the imagination in feminist theology and, specifically, in mysticism within a feminist theological context. The developments of mysticism's creative space have facilitated this awareness in theology, just as they have in the fiction and criticism through which I have traced its influence. Although the question of what constitutes mysticism and who counts as a mystic may remain open (plurality being one of the emphases of feminist critical thought), the conclusion of this thesis affirms that the space of spiritual creativity developed by mysticism has been one of the major forces to have shaped women's writing and critical thought (both literary and religious) this century.
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Goodloe, Amy Townsend. "My lover, my god : the role of gender in the mystical theology of The Cloud of Unknowing /." Thesis, This resource online, 1993. http://scholar.lib.vt.edu/theses/available/etd-09302009-020010/.
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Ekorong, Alain-Fleury. "Kabbalah and the poetics of early modernity in Renaissance France /." view abstract or download file of text, 2005. http://wwwlib.umi.com/cr/uoregon/fullcit?p3181098.
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Thesis (Ph. D.)--University of Oregon, 2005.Typescript. Includes vita and abstract. Includes bibliographical references (leaves 224-233). Also available for download via the World Wide Web; free to University of Oregon users.
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Yuningsih, Yeni Ratna. "The mystical element in Mīkhāīl Nuaymah's literary works and its affinity to Islamic mysticism /." Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=29848.
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This thesis investigates the mystical elements in Mikha'il Nu`aymah's literary works and their affinity to Islamic mysticism, elaborating in particular on the notions of oneness of being and the transmigration of soul. These two themes are the more prevalent ones in Nu`aymah's mystical thought when compared to such other themes as love and asceticism, which can also be found in his works.However, the notion of oneness of being seems to be the basis of his mystical concepts as well as the goal to which other themes are directed. The notion of the transmigration of soul is therefore developed by Nu`aymah in the context of the idea of oneness of being. The mystical thoughts of Mikha¯'il Nu`aymah concerning the two notions above, are to be found in a number of his works, such as Zad al-Ma'ad, al-Marah&dotbelow;il, The Book of Mirdad, Liqa', his autobiography Sab`un and his collections of poems Hams al-Jufun .
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Mortimer, Julia Margaret. "From the body of the religious to the religious body : the influence of the Middle English writings of St.Bridget of Sweden on fifteenth century instructional literature for the sisters of Syon Abbey." Thesis, Birkbeck (University of London), 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.271288.
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Porter, J. "'From topphole to bottom of the Irish race and world' : Landscape and mysticism in James Joyce's Finnegans Wake." Thesis, University of Liverpool, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.375134.
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Poller, Jacob Robert. "'Dangerously far advanced into the darkness' : the place of mysticism in the life and work of Aldous Huxley." Thesis, Queen Mary, University of London, 2011. http://qmro.qmul.ac.uk/xmlui/handle/123456789/2964.
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This thesis traces Huxley’s abiding preoccupation with mysticism, from his first collection of poetry to his final novel Island (1962). The function of mystics, Huxley argues in Grey Eminence (1941), is to dispel the ignorance of our benighted world by letting in the light of ultimate Reality. A world without mystics, he writes, would be ‘totally blind and insane’, and he laments that at present ‘[w]e are dangerously far advanced into the darkness’. Chapter 1 examines the influence of mysticism on Huxley’s early work. Several of his poems betray a mystical yearning; Gumbril is tantalised by intimations of the divine Ground; however, it was not until Those Barren Leaves (1925) that Huxley created a character who actively investigates ultimate Reality. Huxley’s disenchantment with mysticism has traditionally been ascribed to the influence of D.H. Lawrence, but the supposedly Lawrentian doctrine of life-worship that Huxley advocated was essentially humanist, whereas for Lawrence life was a metaphysical force. Chapter 2 analyses what it was that Huxley responded to in Lawrence, and the extent to which life-worship actually conforms to Lawrence’s ideas. Chapter 3 examines Huxley’s transition from intellectual elitism in the 1920s to his re-engagement with mysticism in the mid thirties. As a result of his friendship with Gerald Heard, Huxley joined the Peace Pledge Union, and it was a pacifist lecture tour that catalysed Huxley’s emigration to America in 1937. In California, Huxley grew exasperated with Heard and increasingly turned to Jiddu Krishnamurti for spiritual advice. Chapter 4 assesses the influence of these ‘problematic gurus’. The final chapter examines the treatment of sex in Huxley’s work, from the disillusioned romantics of his early fiction, to the reformed libertines who embrace celibacy in an attempt to lead a more spiritual life, to the inhabitants of Pala, for whom sex is a sacrament.
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Smith, Jennifer. "Mysticism as an escape from scientific discourse eluding female subjectivity in late nineteenth- and early twentieth-century Spain /." [Bloomington, Ind.] : Indiana University, 2006. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3204287.
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Thesis (Ph.D.)--Indiana University, Dept. of Spanish and Portuguese, 2006.Source: Dissertation Abstracts International, Volume: 67-01, Section: A, page: 0203. Adviser: Maryellen Bieder. "Title from dissertation home page (viewed Dec. 12, 2006)."
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Brocious, Elizabeth Olsen. "Transcendental Exchange: Alchemical Discourse in Romantic Philosophy and Literature." Diss., CLICK HERE for online access, 2008. http://contentdm.lib.byu.edu/ETD/image/etd2301.pdf.
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Kari, Jacqueline E. "Drunk the Milk." Miami University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=miami1282870734.
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Moores, Don. "The essentially mystical Walt Whitman : an elucidation of the mystical dimension in Leaves of grass /." Click for abstract, 1997. http://library.ctstateu.edu/ccsu%5Ftheses/1500.html.
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Thesis (M.A.)--Central Connecticut State University, 1997.Thesis advisor: John A. Heitner. "... in partial fulfillment of the requirements for the degree of Masters of Arts in English." Includes bibliographical references (leaves 90-92).
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Hansen, Elisabeth Marie. "A vision of her place Julian of Norwich and the contemplative's role in the Christian community /." Laramie, Wyo. : University of Wyoming, 2007. http://proquest.umi.com/pqdweb?did=1313909461&sid=1&Fmt=2&clientId=18949&RQT=309&VName=PQD.
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Head, Thomas L. "Normal mysticism : an interdisciplinary study of Max Kudushin's rabbinic hermeneutic." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2013. https://ro.ecu.edu.au/theses/541.
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Max Kadushin (1895-1980) was a rabbi, professor, and preeminent figure in the history of American Conservative Jewish rabbinic thought. His hermeneutic system, which centers on the idea of organic religious value-concepts, has had a significant influence on the emerging Textual Reasoning movement.
In chapter one, I describe the intellectual climate in which Kadushin's system took shape—providing a short history of the 19th-century reform and haskalah movements, discussing the general outline of Alfred North Whitehead's process philosophy tradition, and placing new focus on the tension between Conservative Judaism and Mordecai Kaplan's emerging philosophy of Reconstructionism as a critical factor in the origin of Kadushin's system.
In chapter two, I summarize and explain Kadushin's philosophy itself—the anatomy and physiology of the organismic complex, the content of his six volumes of published work, the rabbinic texts that attracted his most focused attention—and place it within the context of what Peter Ochs describes as the aftermodernist movement.
In chapter three, I address the relationship between Kadushin and secular Western philosophy. Of particular interest, I argue, is the relevance of his work to philosophical hermeneutics. After outlining how Continental hermeneutics emerged from the largely religious hermeneutics of 19th-century thinkers such as Dilthey and Schleiermacher, I contrast Kadushin's approach with that of Hans-Georg Gadamer and detail the ways in which each of them attempted to describe what Augustine described as the verbum interius—an endeavor that, Gadamer argued, ultimately defines the hermeneutic enterprise.
In chapter four, I reassess Kadushin's work from the disciplinary perspective of religious studies. After interpreting the degree to which Kadushin felt his own work relevant to other faith traditions, I examine previous attempts by Christian theologians to adapt the rough outline of his hermeneutic within their system, and contrast his rabbinic hermeneutic with those religious hermeneutic traditions with which his work is most often compared. I also examine the degree to which Kadushin's populist approach to mysticism and value-concepts reflects that of other contemporaneous Western religious thinkers.
In chapter five, I examine the moral and social implications of Kadushin's priorities. Taking into account how Kadushin evaluated contemporaneous ethical controversies, I argue that while his endeavor is itself descriptivist, the system he asserts bears a strong resemblance to contemporary virtue ethics. In doing this, I show that Kadushin's system of religious morality cannot be accurately classified as a traditional form of consequentialism, rule-based ethics, prescriptivism, or divine command theory. I also examine the implications of Kadushin's system as they pertain to authority, power, and tradition. In conclusion, I argue that his moral system is, in keeping with its rabbinic roots, highly flexible—a trait that can be both an asset and a liability.
This interdisciplinary thesis presents Kadushin's organic hermeneutic in a systematic way, assessing its relevance to the disciplines of philosophy and religious studies. In this thesis, I show that his system of thought rewards serious interdisciplinary study and raises far more general questions than those he specifically intended to address.
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Hassler, David. "Thoreau as Western yogi." Instructions for remote access. Click here to access this electronic resource. Access available to Kutztown University faculty, staff, and students only, 1999. http://www.kutztown.edu/library/services/remote_access.asp.
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Thesis (M.A.)--Kutztown University of Pennsylvania, 1999.Source: Masters Abstracts International, Volume: 45-06, page: 2832. Typescript. Abstract appears on leaf [ii]. Includes bibliographical references (leaves 55-58).
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Bowman, Luke. "Mystical Eroticism in Bataille, Miller, and Ikkyu." University of Dayton / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1366386886.
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Hutchinson-Reuss, Cory Bysshe. "Mystical compositions of the self: women, modernism, and empire." Diss., University of Iowa, 2010. https://ir.uiowa.edu/etd/3471.
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Mystical Compositions of the Self: Women, Modernism, and Empire explores women's early 20th-century literary inscriptions of mysticism's entanglement with empire and the figure of the female at the center of each. Through an examination of selected texts by Evelyn Underhill, Eva Gore-Booth, May Sinclair, Sylvia Townsend Warner, Mary Butts, and Virginia Woolf, Mystical Compositions argues that the discourse of mysticism underwrites modernist aesthetic strategies and ethical questions, particularly the pressing concerns of the self's relation to gendered, religious, colonial, and socioeconomic others within the strictures of British imperialism.
Employing a combination of postcolonial, feminist, and religious studies methodologies, this dissertation begins by briefly tracing the discursive history of "mysticism" from ancient mystery religions to its late 19th- and early 20th-century "revival" in British culture, paying particular attention to the prominent use of Woman as a figure of mystical unity in modernist literature and imperial scholarship and propaganda. The project then argues that selected women writers lace their characters' lives with mystical discourses in ways that suggest the skepticism and hopeful longing of living within an imperial system of inequalities and interactions: mysticism can engender connection with others and can offer counter-cultural resistance to the oppressive powers of state, empire, and patriarchal family. It also comes with the potential for minimizing the consumption of the other and for losing the self during a historical moment when women are organizing to actualize their political selfhood through suffrage campaigns, World War I efforts, and non-conscription movements.
Instead of providing a taxonomy of mysticism or a singular categorical definition, the project's chapter studies present a prismatic array of the various mysticisms, the diverse "mystical compositions of the self" that proliferate through the dynamic of modernism's ambivalent relation to empire. The dissertation then proposes that these compositions operate, to varying degrees, within a "mystical economy of the impossible," in which the willing offering of the self to others paradoxically brings about self-abundance. Ultimately, Mystical Compositions highlights the mutually-shaping nature of early 20th-century British mystical, modernist, and imperial discourses and considers the gifts and costs of collaborations between politics, art, corporate religion, and personal spirituality.
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Acker, Elizabeth Anne. "God in the Darkness: Mysticism and Paradox in the Poetry of George Herbert and Henry Vaughan." [Johnson City, Tenn. : East Tennessee State University], 2001. http://etd-submit.etsu.edu/etd/theses/available/etd-0720101-152602/unrestricted/ackera0808a.pdf.
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Machin-Lucas, Jorge. "La espiral ontologica e intertextual en la poesia de Jose Angel Valente creacion poetica y busqueda intimo-mistica en los albores de la premodernidad /." Connect to resource, 2005. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1115931846.
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Barres, John. "Elizabeth of the Trinity spiritual transformation in the L̲a̲s̲t̲ r̲e̲t̲r̲e̲a̲t̲ /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Paddock, Virginia Lee. "Madness as metaphor : a study of mysticism in the life and art of Emily Dickinson." Virtual Press, 1991. http://liblink.bsu.edu/uhtbin/catkey/762988.
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The present study establishes a more full and accurate understanding of the importance of mysticism in the art and life of Emily Dickinson, and shows that because of the physiological changes endured by the mystic and the unique relationship between mysticism and madness, what might be read literally as madness (psychosis) in Dickinson's poems should be seen as a metaphor for the dark counterpoint of the mystical cycle.Chapter One establishes a necessary background on mysticism and discusses the effects of mystical experience on the mind and body of the mystic. As the mystic undergoes spiritual purification, she will be changed physiologically because the central nervous system has to be cultured and strengthened to withstand the changes created by the transcendental level of consciousness.Chapter Two chronologically documents Dickinson's mystical achievement, using her letters as the primary source and Evelyn Underhill's five stages of mystical development as the base of measurement. Dickinson achieved the first mystic life-Awakening, Purgation, and Illumination. Hints of the Dark Night of the Soul may be seen in her later years, but there does not appear to be firm evidence that it was ever fully established. Oscillating between states of pain and pleasure throughout her life, she did not achieve the perfect serenity, peace, and certitude that characterizes Union. Chapter Three examines the symbiotic relationship between mysticism and madness, to show that they share a common source and the end result depends on the preparedness of the individual. Chapter Four examines selected poems, written from 1859-65, from the perspective that Dickinson is a mystic describing mystical experience rather than a psychotic describing insanity. Chapter Four, as does Chapter Three, refers to the interpretation of Dickinson's poetry made by the Freudian psychiatrist, Dr. John Cody, because his interpretation has made the strongest argument for literal madness in Dickinson's work. Chapter Three shows the insufficiency of the argument to explain Dickinson, other mystics, and two of the parallel cases Cody used to support his thesis; Chapter Four demonstrates the same insufficiency when applied to Dickinson's poems of madness, terror, and despair. Chapter Five briefly examines the relationship between Dickinson, the mystic, and Dickinson, the poet.Department of English
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Neto, José Carlos de Lima. "A mística de Boosco deleitoso." Universidade do Estado do Rio de Janeiro, 2014. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=6958.
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O misticismo na Idade Média pode ser entendido como uma prática de espiritualidade que confirma a legitimidade da experiência íntima do ser humano com a divindade e desempenha uma função importante neste período histórico: ser um modo para se alcançar a relação direta e individual com Deus, num momento em que a instituição religiosa buscava a uniformização da fé, extirpando muitas práticas heterodoxas (heresias). Todavia, a mística se impõe como uma evolução natural da espiritualidade cristã no medievo ocidental, que estava submergida na razão (teologia), possibilitando ao indivíduo uma expressão mais livre e sensível da fé. O Boosco Deleitoso, classificado por estudiosos como uma obra mística, expressa esta condição emotiva da fé. O objetivo deste estudo, portanto, concentra-se em observar a mística na referente obra portuguesa. Para isso, foi preciso sustentar este trabalho em dois alicerces: a história e a psicanálise. No primeiro momento, far-se-á um estudo da espiritualidade medieval e a evolução da mística neste ambiente sociopolítico; em seguida, será traçado pontos de identificação entre o Boosco Deleitoso e os autores e autoras da mística medieval. No segundo momento, a partir de um estudo sobre a mística sob o olhar da psicanálise, buscar-se-á fazer uma abordagem literária dos discursos místicos tendo em consideração as contribuições teóricas de Freud e Lacan sobre o assunto. O corpus desta pesquisa se encontra entre os capítulos 118 e 153 do Boosco Deleitoso, parcela da obra que perceptivelmente foi influenciada pela mística medievalThe mysticism in the Middle Age can be understood as a spirituality that confirms the legitimacy of the close experience of the human being with the deity and plays an important function in this historical period: to be a way to reach the direct and individual relation with God, at a moment where the religious institution searched the standardization of the faith, excising many practical heterodox (heresies). However, the mystique if imposes as a natural evolution of the Christian spirituality in medieval occidental person, who was submerged in the reason (theology), making possible to the individual a freer and sensible expression of the faith. The Boosco Deleitoso, classified for studious as a mystique, express workmanship this emotional condition of the faith. The objective of this study, therefore, is concentrated in observing the mystique in the referring Portuguese workmanship. For this, she was necessary to support this work in two foundations: history and the psychoanalysis. At the first moment, a study of the medieval spirituality and the evolution of the mystique in this sociopolitical environment will become; after that, it will be traced points of identification between the Boosco Deleitoso and the authors and authors of the medieval mystique. At as the moment, from a study on the mystique under the look of the psychoanalysis, one will search to make a literary boarding of the mystics speeches having in consideration the theoretical contributions of Freud and Lacan on the subject. The corpus of this research if finds between chapters 118 and 153 of the Boosco Deleitoso, parcel out of the workmanship that perceivably was influenced by the medieval mystique
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Curran, Timothy M. "The Medievalizing Process: Religious Medievalism in Romantic and Victorian Literature." Scholar Commons, 2018. https://scholarcommons.usf.edu/etd/7491.
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The Medievalizing Process: Religious Medievalism in Romantic and Victorian Literature posits religious medievalism as one among many critical paradigms through which we might better understand literary efforts to bring notions of sanctity back into the modern world. As a cultural and artistic practice, medievalism processes the loss of medieval forms of understanding in the modern imagination and resuscitates these lost forms in new and imaginative ways to serve the purposes of the present. My dissertation proposes religious medievalism as a critical method that decodes modern texts’ lamentations over a perceived loss of the sacred. My project locates textual moments in select works of John Keats, Lord Byron, Charles Dickens, and Oscar Wilde that reveal concern over the consequences of modern dualism. It examines the ways in which these texts participate in a process of rejoining to enchant a rationalistic epistemology that stymies transcendental unity. I identify the body of Christ, the central organizing principle of medieval devotion, as the cynosure of nineteenth-century religious medievalism. This body offers a non-dualistic alternative that retroactively undermines and heals Cartesian divisions of mind and body and Kantian distinctions between noumenal and knowable realities. Inscribing the dynamic contours of the medieval religious body into a text’s linguistic structure, a method I call the “medievalizing process,” underscores the spiritual dimensions of its reform efforts and throws into relief a distinctly religious, collective agenda that undergirds many nineteenth-century texts.
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Dubrau, Alexander. "Shmuel Safrai u.a. [Hg.], The literature of the sages, second part: Midrash and Targum, liturgy, poetry, mysticism, contracts, inscriptions, ancient science and the languages of rabbinic literature / [rezensiert von] Alexander Dubrau." Universität Potsdam, 2007. http://opus.kobv.de/ubp/volltexte/2008/2235/.
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Rezensiertes Werk:
The literature of the sages : second part; Midrash and Targum; Liturgy,
poetry, mysticism, contracts, inscriptions, ancient science and the languages
of rabbinic literature / Shmuel Safrai ... [Hg.]. - Assen : Royal Van Gorcum/Fortress Press, 2006. - XVII, 722 S. - (= Compendia rerum Iudaicarum ad Novum Testamentum, Section 2: 3/2)
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Holladay, Zachary. "Poetry and Ritual: The Physical Expression of Homoerotic Imagery in sama." [Tampa, Fla] : University of South Florida, 2008. http://purl.fcla.edu/usf/dc/et/SFE0002564.
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Lima, Antonio Carlos Ferreira. "A permanência do ciclo místico-religioso na literatura de cordel e sua correlação com os níveis de construção textual." Universidade Federal de Alagoas, 2008. http://repositorio.ufal.br/handle/riufal/527.
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This study seeks to investigate the permanence of the cycle mystical-religious literature of
Cordel in the Brazilian North East in levels of construction textual. For both, browse in the
poetry scene of several periods of production-creation drawing significant elements of
mysticism and religiosity of the people northeast, used as a motto for the construction of such
textual poetry popular narrative. Thus, the mystical and religious universe that is represented
in the poetry of Literature of Cordel, which appears in beliefs and devotions popular is
investigated while construction poetic leitmotif of a unique, in line with the geopolitical
scenario and psychosocial of which are inseparable. Thus, both the saints canonic of popular
devotion - Our Lady of Sorrows and St. George those sanctified by devout, faithful and
pilgrims Antonio Conselheiro, Father Cicero and Brother Damian - and added the mythical
characters the popular imagination devil, witches and ghost comprise the world mystical
and impregnated with religiosity that remains always as privileged motto, in levels of
construction textual, in the literature of Cordel.Este trabalho busca investigar a permanência do ciclo místico-religioso na Literatura de Cordel nordestina em níveis de construção textual. Para tanto, navega nas poesias de cordel de diversos períodos de produção-criação, extraindo os elementos significantes do misticismo e da religiosidade do povo nordestino, utilizados como mote para a construção textual dessa poesia popular narrativa. Desse modo, o universo místico e religioso que é representado retoricamente na poesia de Cordel, que surge nas crendices e devoções populares, é perquirido enquanto fio condutor de um versejar singular, em consonância com o cenário geopolítico e psicossocial dos quais são inseparáveis. Assim, tanto os santos canônicos da devoção popular Nossa Senhora das Dores e São Jorge quanto aqueles canonizados pelos devotos, fiéis e romeiros Antonio Conselheiro, Padre Cícero e Frei Damião - somados às personagens míticas do imaginário popular diabo, feitiçarias e assombrações compõem esse mundo místico e impregnado de religiosidade, que permanece desde sempre como mote privilegiado, em níveis de construção textual, na Literatura de Cordel.
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Johansson, Anders. "Poesins negativitet : en studie i Karl Vennbergs kritik och lyrik." Doctoral thesis, Stockholms universitet, Institutionen för litteraturvetenskap och idéhistoria, 2000. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-32418.
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The aim of this dissertation is to investigate the theoretical views underlying Karl Vennberg's literary criticism, and then to use these views as a starting point for a study of his poetry. Thus, the book is largely divided into two parts. The first deals with Vennberg's reviews and essays, the second with his poetry. As a critic and a modernist poet, Vennberg defends the autonomy of literature, but not from the organicist or aestheticising viewpoint common to post-romantic poetics. Instead, he brings to the fore another part of the heritage from romantic literary theory: the view of literature as ironic, critical and endlessly open. In his concept of irony as an endlessly ambiguous negativity, we encounter an understanding of literature that permeates all of his work. Poetry is, thus, defined by him as a freedom in relation to everything decided - a critical, destructive force that questions ingrained ideas, concepts and ideologies in the name of nothing more than negation. This theoretical stand also characterises Vennberg's relation to mysticism. He obviously feels affiliated to it's negative, critical side, it's via negativa, but does not accept the dialectics through which it reappropriates negativity into religious belief. The final part of the dissertation consists of close readings of specific poems, brought into relief by the theoretical context found in Vennberg's critical writings.
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Rozenski, Steven Peter. "Henry Suso and Richard Rolle: Devotional Mobility and Translation in Late-Medieval England and Germany." Thesis, Harvard University, 2012. http://dissertations.umi.com/gsas.harvard:10520.
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Henry Suso (c. 1295-1366) and Richard Rolle (c. 1300-1349) were two of the most popular authors in late-medieval England and Germany: their Latin works survive in hundreds of manuscripts owned by both lay and religious readers across Europe. Authority and exemplarity are central to their works, both writers present themselves as eponymous characters in their works, creating "pseudo-autobiographies" which offer their author-characters to the reader as ideal exemplars for imitation. Also central to their authorial strategy is their attention to feminine aspects of both divinity and audience; both imagine themselves as brides of Christ even as they pledge their devotion to Wisdom, a (female) combination of the Old Testament Goddess and Christ incarnate. The imagery of courtly love is employed both as an enticement for readers and as a natural extension of their internalization of the allegorical interpretation of the Song of Songs; their claims to bear the name of Jesus on their heart lead to iconographic crossover in representations of Rolle in English manuscripts. Music and aurality are repeatedly employed as a fundamental aspect of their descriptions of mystical experience. Suso was read widely in late-medieval England, both in Latin and in English translation; as his popularity grew, so too did his influence on English literature and theology. The chapters of the Horologium Sapientiae on the Eucharist and the art of dying well proved especially popular. Two Carthusians, Nicholas Love and the author of the Speculum Devotorum, for instance, both drew on Suso's treatment of the Eucharist in reinforcing orthodox beliefs surrounding the sacrament of the altar – yet a recently-discovered independent translation of the same text is found in a manuscript otherwise containing Lollard tracts. Suso's liturgy in honor of Eternal Wisdom proved his most popular and enduring contribution to English literature: it entered Sarum Use Books of Hours by the end of the fifteenth century and was printed in English translation towards the end of the sixteenth.
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Hoyle, Gisela Beate. "Pushing out towards the limits, and finding the centre: the mystical vision in the work of Ursula K. Le Guin." Thesis, Rhodes University, 1992. http://hdl.handle.net/10962/d1002286.
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This thesis explores the major novels of science fiction and fantasy writer, Ursula K. Le Guin: it follows her journey from her first imaginary country, Orsinia, through the inner lands of Earthsea and the outer spaces of the Hainish Ekumen to her Yin utopia in a future California and an Earthsea revisited. In each of these worlds she moves towards an experience of an inner, unified truth which is comparable to the ecstatic experience of the religious mystics and that of which T.S Eliot writes in his Four Quartets. Through her reading of the Taoist sages and the discovery of their perception of Life as a constant and ongoing process rather than as a series of isolated events or states, whether mystical or mundane, these worlds and planets become symbols of a way of life instead of static objects. In her medium, narrative, this way is embodied in the story: the movement towards that moment of enlightenment, which is revealed as the heart, the life-giving centre of each world. It is the home to which each journey returns. "True voyage is return' (The Dispossessed). Owing to this perception of the immanent (w)holiness of life, of the many, different realities, she moves from a serene Taoist equilibrium to an angry feminist rejection of the masculine, dualist, Western civilisation, in which Man has largely been perceived as a creature apart; apart from nature, a guest on this planet, belonging to another world. In her anarchist and feminist utopias she seeks a new spititual home, a less alienated identity for humankind. Despite this apparent "development", at the heart of aU her books there is that same joy in this, mortal life, the search for which she sees as the most essential of aU human pursuits. That, ultimately, is both source and subject of Le Guin's work; and each new world explored is a different manifestation of the joyful Tao, a celebration of life.
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Machín-Lucas, Jorge. "La espiral ontológica e intertextual en la poesía de José Ángel Valente: creación poética y búsqueda íntimo-mística en los albores de la premodernidad." The Ohio State University, 2005. http://rave.ohiolink.edu/etdc/view?acc_num=osu1115931846.
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Von, Bergen Megan Kimberly. "Spiritual meaning and the prophetic mode in T.S. Eliot’s Four quartets." Thesis, Kansas State University, 2010. http://hdl.handle.net/2097/4147.
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Master of ArtsDepartment of English
Michael L. Donnelly
Among the body of criticism on T.S. Eliot’s Four Quartets, critics such as Cleo McNelly Kearns and Alireza Farahbakhsh have recently interpreted the poet’s “intolerable wrestle / With words and meanings” (EC II) in light of deconstructionist theory. Although the poetry does recognize the difficulty of speaking about spiritual experience, it does not embrace the resulting linguistic miscommunication. In fact, the poems resist such a move, identifying the spiritual danger of such miscommunication; instead, they seek to overcome these difficulties and accurately communicate spiritual experience – an aim achieved in the context of biblical prophecy. Louis Martz argues that the Quartets are, in fact, not prophetic; however, he defines prophecy in terms of its social interests, rather than in terms of the interest in the human-divine relationship that characterizes both biblical tradition and Eliot’s poetry. I want to argue that reading the Quartets in the context of biblical prophecy, filtered through mystical tradition, explains their ability to transcend linguistic difficulty and explore spiritual experience in human language. In biblical tradition, the prophets overcome linguistic difficulty through a direct encounter with God, which purifies language of error and equips them to speak of divine reality. In Eliot’s Quartets, the poetry undergoes a similar purifying experience meant to replace linguistic error with a meaningful exploration of spiritual experience. For the Quartets, linguistic purification is accomplished by means of the mystical via negativa. Appropriating images associated with the via negativa, the poetry denies language tied to direct perception of spiritual reality and adopts instead a language that conveys such experience through unfamiliar words and images. In that language, the poetry is purified of its errors and made capable of exploring the human relationship with God. A poetry identified with the Incarnation, this solution communicates in human language the reality of spiritual experience. In this communication, the poetry at last explores spiritual experience in a way freed of miscommunication and meaningful for the audience, thereby fulfilling its prophetic aims.
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Sousa, Celia Soares de. "Mística cristã e poesia nas obras de Murilo Mendes." Pontifícia Universidade Católica de São Paulo, 2013. https://tede2.pucsp.br/handle/handle/18332.
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Previous issue date: 2013-10-24The following dissertation has as an objective to contribute to the theological thinking on the already existing dialogue between Theology and Literature. It sought to promote a relation between Murilo Mendes s poetry and Christian mystical, focusing in an interpretive reading of his poetry, where are affirmed not just the quality of it, but also his reading of the human and the divine. Murilo Mendes s poetry, which abundantly talks about God, God s words, religiosity, Christianity and about the Person of Jesus, marked the human theme from the approach through the literary universe. We found the urgency of the mystical rediscovery for an experience more compromised with the Reign of God, to come out of the inertia and dive into mystery, acknowledge that we need the loving presence of Christ in our days to face with tenderness, but also with firmness, the challenges that modernity imposes to us
A presente dissertação tem como objetivo contribuir com a reflexão teológica a partir do diálogo já existente entre Teologia e Literatura. Buscou promover uma relação entre a poesia de Murilo Mendes e mística cristã, focando em uma leitura interpretativa da sua poesia onde se afirmam não apenas a qualidade da sua poesia, mas sua leitura do humano e do divino. A poesia de Murilo Mendes que abundantemente trata de Deus, da Palavra de Deus, da religiosidade, do cristianismo e da Pessoa de Jesus marcou a temática humana a partir da abordagem pelo universo literário. Constatamos a urgência da redescoberta da mística para uma vivência mais comprometida com o Reino de Deus para sair da inércia e mergulhar no mistério, tomar consciência que precisamos da presença amorosa do Cristo no nosso no cotidiano para enfrentar com ternura, porém, com firmeza, os desafios que a modernidade nos impõe
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Morillot, Caroline. "États cliniques, états mystiques : vers une grammaire de la réceptivité dans Dubliners, A Portrait of the Artist as a Young Man et Stephen Hero de James Joyce." Phd thesis, Université de la Sorbonne nouvelle - Paris III, 2012. http://tel.archives-ouvertes.fr/tel-00870012.
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Ce travail s'intéresse aux états dont les personnages joyciens font l'expérience. Il vise à rendre compte des fluctuations de présence au monde par le repérage et l'analyse de tout un éventail d'états cliniques, mystiques et cognitifs dans les premières œuvres de James Joyce : Dubliners, A Portrait of the Artist as a Young Man, et Stephen Hero.Si nous replaçons la notion d'état dans le contexte historique des textes de Joyce à travers l'influence combinée de Walter Pater, William James et Friedrich Nietzsche, nous l'utilisons également dans une acception très contemporaine en nous appuyant sur les neurosciences.L'état joycien est envisagé dans sa dimension pathologique par le biais, sur un plan médical,d'Hippocrate et de William Harvey, entre autres, et par l'intermédiaire, sur un plan littéraire, de Gerard Manley Hopkins et Thomas Stearns Eliot. Les notions de tempérament et d'état sont ensuite repensées à l'aune du mysticisme par le relais de Denys l'Aréopagite (Pseudo-), Thérèse d'Avila et Marguerite-Marie Alacoque. La cognition permet de mettre en valeur les processus mentaux à l'origine de ces états.Cette réflexion sur la notion d'état se double d'une approche linguistique du texte. Il s'agit de formaliser le passage d'états spirituels à des états grammaticaux. Les adverbes d'intensité et de manière, ainsi que leur combinaison, peuvent être indicateurs de dispositions mentales et physiologiques.L'éclairage linguistique corrobore notre représentation de l'état joycien comme un réceptacle qui oscille entre la saturation et la disponibilité, de même qu'il permet de saisir la contiguïté poreuse qui existe entre l'état et l'événement dans le texte joycien.
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Flight, Tim. "Apophasis, contemplation, and the kenotic moment in Anglo-Saxon literature." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:16f34b87-8c3a-4fe1-9dbb-d8c6e3545bd8.
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This thesis reveals the considerable influence of contemplation (sometimes referred to as mysticism) on Anglo-Saxon literature, manifested through the arrangement of narratives according to the theological concepts of apophasis and kenosis. This is demonstrated through a lengthy contextual discussion of the place of contemplation in Anglo-Saxon spirituality, and close analysis of four poems and a prose text. Although English mysticism is commonly thought to start in the High Middle Ages, this thesis will suggest that this terminus post quem should instead be resituated to the Anglo-Saxon period. The first chapter seeks to reveal the centrality of contemplation to Anglo-Saxon spirituality through analysing a range of diverse material, to evidence the monastic reader borne from this culture capable of reading and composing the texts that make up the rest of the thesis in the manner suggested. The thesis places chronologically diverse Anglo-Saxon texts in a contemplative context, with close reference to theology, phenomenology, and narrative structure, to suggest that our interpretation of them should be revised to apprehend the contemplative scheme that they advocate: to cleanse the reader of sin through inspiring penitence and kenosis (humility and emptying of one's will) and direct the mind intellectually beyond the words, images and knowledge of the terrestrial sphere (apophasis), so as to prepare them for the potential coming of God's grace in the form of a vision. This reading is supported by the close taxonomical resemblance of each text's narrative structure. The thesis thus suggests that contemplation was central to Anglo-Saxon spirituality, producing an elite contemplative audience for whom certain texts were designed as preparative apparatus.
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Costa, Alan Victor Pimenta de Almeida Pales 1982. "Lugares no avesso do deserto." [s.n.], 2007. http://repositorio.unicamp.br/jspui/handle/REPOSIP/251852.
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Orientador: Milton Jose de AlmeidaDissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Educação
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Resumo: Apresento um diálogo imaginal, fotográfico e literário, a partir de paisagens da Serra da Mantiqueira e Belo Horizonte, e do mundo imaginal da literatura e pintura persas, que se interpretam reciprocamente. Estudos, pequisas e criação visual acerca dos lugares do olhar que tocam imagens plásticas e poéticas da Pérsia do século XII, principalmente de Sohravardî e Nezamî, e a arte filmográfica do cineasta Abbas Kiarostami. A pesquisa apresenta-se em três partes: uma composição fotográfica, um texto de criação literária e uma reflexão acadêmica que busca refletir sobre as formas lineares da representação visual da perspectiva renascentista, padrão da nossa educação estética, da fotografia e do cinema, em contraste com a ausência de perspectiva das representações persas em imagens do século XII
Abstract: This is an imaginal, fotographic and literary dialogue created from landscapes of Serra da Mantiqueira and Belo Horizonte, and from Persian literature and paintings, interpretaded reciprocally. Images and texts of Sohravardi and Nezami, and the cinematographic art of Kiarostami, are in the background of the research. This dissertation is presented in three parts: a fotographic composition, a literary text and an academic reflexion
Mestrado
Educação, Conhecimento, Linguagem e Arte
Mestre em Educação
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Lombardo, Alexander. "Leonard Cohen's New Jews: a Consideration of Western Mysticisms in Beautiful Losers." Scholarship @ Claremont, 2017. http://scholarship.claremont.edu/cmc_theses/1539.
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This study examines the influence of various Western mystical traditions on Leonard Cohen’s second novel, Beautiful Losers. It begins with a discussion of Cohen’s public remarks concerning religion and mysticism followed by an assessment of twentieth century Canadian criticism on Beautiful Losers. Three thematic chapters comprise the majority of the study, each concerning a different mystical tradition—Kabbalism, Gnosticism, and Christian mysticism, respectively. The author considers Beautiful Losers in relation to these systems, concluding that the novel effectively depicts the pursuit of God, or knowledge, through mystic practice and doctrine. This study will interest scholars seeking a careful exploration of Cohen’s use of religious themes in his work.
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Berge, Caroline. "Quête spirituelle, quête de soi dans les œuvres complètes de César Dávila Andrade : une écriture en mouvement." Thesis, Paris 10, 2016. http://www.theses.fr/2016PA100158/document.
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Les œuvres de César Dávila Andrade sont encore largement méconnues et peu diffusées. Elles ont également été peu étudiées par la critique. Notre corpus comprend les œuvres complètes de César Dávila Andrade, à savoir l'ensemble de son œuvre poétique, les nouvelles et les essais. À partir des héritages et des influences de l'écrivain, il s'agit de montrer comment, autour d'un travail sur le langage et l'imagination, l'auteur part à la conquête de nouveaux paysages littéraires. L'écriture, en effet, se veut dynamique et en mouvement, repoussant toujours les limites du domaine littéraire, afin d'atteindre la connaissance du véritable moi de l'homme, et de transmettre la parole du poèteCésar Dávila Andrade’s works are still underestimated and enjoy limited distribution. Moreover, they have been largely unexplored until now. Our corpus is composed of the César Dávila Andrade‘s complete works, which means his total body of poetic work, the short stories and the essays. We will focus on the legacies and the influences of the writer, in order to study the language and the imagination. We will show how the author is in search of new literary landscapes. Indeed, as his purpose is to find a dynamic writing, in movement; the author breaks up the limits of the field of literature. He explores a new way that could give him access to transcendental higher-order knowledge, so as to reveal the Word
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Wallerich, Nazanin Leila. "Melancholy and the Infinite Sadness: A Mental Therapy Retreat." Thesis, Virginia Tech, 2013. http://hdl.handle.net/10919/51162.
Full textAbstract:
In America alone, 19 million people live with depression. Untreated depression is the leading cause of suicide in the United States and the third leading cause of death between 18-25 year olds. The aim of the project was guided based on the idea that we could take sadness as a manifestation in order to allow the possibility of controlling and manipulating it. The idea was based on a well documented understanding that melancholia creates a permeable boundary between consciousness and unconsciousness. In melancholia there is an internalization of behaviors that insulate and isolate the individual. With this level of introspection also comes an underlying gift of deep passion, curiosity and cognition. This gift brings a deep understanding to the workings of the world. It is in this dual reality that lies a realm of complexity and possibility. This understanding of depression led me to believe in how powerful and how necessary the simple yet essential feeling of hope was. The concept of hope seems like an illusion but sometimes it\'s the only thing you have. The hope is what keeps you going and allows a tangible identity to sanity. How can architecture reflect hope and how can a space help the weary hearted? These questions pleaded for answers and this thesis is a result of the search. The search for a better place in our minds. The desire for a hope that we are not prisoners to our sadness
The quest for answers laid its journey on a cliff edge on the Olmsted Island of Great Falls, MD ; a site amplified with majestic soaring views and soundscapes of water and nature that accentuate the program of an alternative mental therapy retreat.Master of Architecture
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Silva, Darci Francisca da. "O anjo poeta: relação entre literatura e misticismo em escritos de Dom Helder Câmara." Universidade Católica de Pernambuco, 2008. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=427.
Full textAbstract:
Por toda parte, tem-se presenciado o surgimento de um renovado interesse pela espiritualidade e por suas expressões religiosas. Em sintonia com tal busca, a presente pesquisa versa sobre a "Relação existente entre literatura e misticismo em escritos de dom Helder Camara", a partir da constatação de que o misticismo, embora sendo um exercício espiritual raro, em sua atitude básica, é ele o esforço pela união entre a realidade e a transcendência, implicando a correspondente coragem de tomar sobre si o não-ser. E isso representa um recurso que proporciona a escuta e o acolhimento do divino, integrando fé e vida, a ponto de que seus praticantes possam exercitar-se num diálogo com seu Deus. Os místicos podem, criativamente, fazer uso da linguagem literária no manuseio das palavras,
quando, nas narrativas históricas, descrevem planos, realizam esboços dos seus discursos a proferir e registram maturas meditações. A imaginação flui em configurações que apontam
para dimensões não palpáveis à compreensão daqueles que, minimamente, não perceberam suas conformaçõesInterest in spirituality and its literary expressions has become very popular. Being part of this interest, his research of dissertation seeks a relationship between literature and mysticism in the works of the Bishop Helder Camara. It begins with a realization that mysticisms, though not common, in its attitude, in an effort to form a union between reality and transcendence, necessitating a corresponding courageous attitude to accept a "state non-being" which represents a way and proportions a listing and reception of the divine, integrating faith and life, caking its practitioners an experience of God. The mystics can creatively use literary language. When they narrate histories, describe projects, write discourses, record nature. Meditations or let imaginations flow in configurations which point to dimensions non-experimental to comprehensions which still minimally do not comprehend to his according