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1
Sitbon-Peillon, Brigitte. "La théorie du religieux chez Bergson : mysticisme, philosophie et sociologie." Paris 1, 2005. http://www.theses.fr/2005PA010703.
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"La question du religieux n'est abordée que très tardivement dans l'œuvre de Bergson, dans Les deux sources de la morale et de la religion, son dernier ouvrage paru en 1932. C'est une époque décisive, pour l'histoire des sciences, "moment d'une évolution ", où se poseront des problèmes communs à plusieurs disciplines, et où s'imposeront des ruptures épistémologiques, encore déterminantes, aujourd'hui, dans le champ des sciences humaines. Le religieux, renvoie chez Bergson à deux sources; l'une infra et l'autre supra-intellectuelle; l'infra-religieux, réfère à une sorte de " religion naturelle ", et désignerait les "tendances élémentaires ", à l'origine des formes générales, que prendra la religion, tandis que le supra-religieux, renvoie à ce que Bergson appelle la " religion mystique ". En réalité, cette dichotomie fait apparaître le rapport singulier qui se jour au sein du religieux entre l'esprit et le social. Or, c'est la mise en place d'une épistémologie " mixte" saisissant ce rapport, et qui articule entre eux différents points de vue - mystique, sociologique, et philosophique - que nous avons voulu mettre à jour dans notre étude, en faisant apparaître ainsi le religieux dans sa dimension polymorphique, à la fois spirituelle et sociale, individuelle et collective"
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Pirard, Timothée. "Céline : variations sur la décadence. Nietzschéisme, catastrophisme, mysticisme." Thesis, Montpellier 3, 2020. http://www.theses.fr/2020MON30040.
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L’objectif principal de ce travail est de montrer que l’œuvre de Céline s’inscrit pleinement dans son époque intellectuelle. Cette assertion, évidente pour tout autre écrivain que Céline, semble s’opposer à la réputation d’originalité souvent répétée dans la critique et qui fait apparaître au lecteur « le mirage d’une œuvre sans précurseur », pour reprendre la belle formule d’Yves Pagès. Ne pas se laisser illusionner et comprendre de quoi le mirage est le reflet, telle est l’ambition de ce travail. Nous aimerions tracer l’horizon intellectuel et plus précisément philosophique de Céline. Nous montrerons que l’époque de Céline – ou l’époque immédiatement précédente et qui constitue donc son héritage intellectuel – est hantée par une idée : celle de la décadence. Cette idée est liée à une figure tutélaire : Nietzsche.Nietzsche n’est pas le père de cette idée, mais il est celui qui la met le plus en valeur, au point d’en faire son problème principal. Vingt à trente ans après sa mort, l’influence de Nietzsche est considérable en Europe : les écrivains français de la Belle Époque, les auteurs de la « Generación del 98 » en Espagne, les futuristes italiens, les catastrophistes anglo-saxons ou d’Europe de l’Est, les expressionnistes allemands, les auteurs du Renouveau catholique français, tous évoquent Nietzsche et la plupart revendiquent une forme de filiation intellectuelle. Céline n’est pas un héritier parmi d’autres : ce qui fait la force de son œuvre, c’est qu’il effectue la synthèse de toutes ces tendances. Il est le catalyseur1 d’une époque intellectuelle, d’un Zeitgeist, et sa révolution stylistique est le moyen de dépasser son manque d’originalité sur le plan des idées.Nous voulons montrer que Céline produit un type de discours particulier sur la décadence qui reprend des éléments tirés de sources diverses, majoritairement d’inspiration nietzschéenne. Ces analyses seront aussi l’occasion de mettre en relief la mécanique du discours décadentiste : quel en est le fonctionnement rhétorique ? Quels arguments en sont les topoï ? Quels en sont les invariants ? Dans quelle mesure la forme du discours infléchit-elle la réponse apportée à une même question ? Il sera important de voir quels sont les gauchissements, volontaires ou non, que Céline fait subir à ce qu’il faut appeler, faute de mieux, le nietzschéisme. Nous montrerons que Céline synthétise dans son discours diverses tendances du nietzschéisme. Céline compose trois variations sur le thème de la décadence : une variation décadentiste, une variation catastrophiste, et une variation mystique. Nous voulons montrer comment Céline aboutit à un discours original dans sa manière, à partir d’un héritage intellectuel courant pour son époque. Le moteur de ce travail est l’imaginaireThe main objective of this work is to show that Celine's work is fully in line with his intellectual era. This assertion, obvious for any other writer than Celine, seems to be opposed to the originality everywhere present in the texts and which makes appear to the reader « the mirage of a work without precursor », to use the beautiful formula of Yves Pagès.We would therefore like to trace Celine's intellectual and more precisely philosophical horizon. We will show that Celine's time is haunted by an idea : that of decadence. This idea is linked to a tutelary figure : Nietzsche. Twenty to thirty years after his death, Nietzsche's influence in Europe is considerable : many writers of the Belle Époque evoke Nietzsche and most of them claim a form of intellectual filiation. Celine composes three variations on the theme of decadence : a decadentalist variation, a catastrophist variation, and a mystical variation.The objective of this research is to complete works already undertaken by Celine researchers who have, through books for which this was not the main objective, shown that Celine had integrated in his writings a part of Nietzsche's philosophy. We will also show that Céline's racist discourse is a consequence of the obsession with decadence, and that this discourse is not exclusively found in pamphlets : the fictional work is impregnated with it in an explicit or cryptic way. Céline's racism is not the consequence of a moment of bewilderment, possibly opportunistic, linked to the hazards of history : it is one of the data that structures the image of the world that the writer describes in her works. A certain form of mysticism is the expression of this.At the end of this reflection, it seems to us that Celine's crucial position in literature is reinforced for new reasons. He was able to pose with a particular poetic force this problem of decadence, not without falling into some commonplaces. Céline has shown with renewed effectiveness that decadence was not linked to particular historical conditions, but that it was a universal trend that had to be fought against at all times and in all places. Hence her pessimism, so often commented upon. Through catastrophism and mysticism, Celine formulates two original solutions to the problem of decadence that are the fruits of her time. In this, he prolongs the reflection of Nietzsche and his successors, finding a medium way between simple recovery and dialectical overcoming.In this, Celine is the last decadent
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Rizzo, Alfio Nazareno. "Philosophie de l'expression et métaphysique de l'instant : pour une pensée de l'événement après Giorgio Colli." Thesis, Lyon, 2017. http://www.theses.fr/2017LYSE3064.
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Le nom de Giorgio Colli est étroitement lié à celui de Friedrich Nietzsche. Accompagné par Mazzino Montinari, il a permis de connaître intégralement l’oeuvre du philosophe allemand à travers son action éditoriale. Mais Colli a été aussi un spécialiste de la Grèce ancienne. Inspiré par Dionysos, par les anciens sapients et par Platon, Colli a élaboré sa pensée philosophique personnelle en se situant dans une position de rupture avec la tradition philosophique moderne et contemporaine. C’est justement à partir de Platon et de Nietzsche, qu’on peut configurer le rapport de Colli avec la tradition philosophique selon la double perspective de la recherche de la vérité associée au destin tragique de celui qui aspire à la sapience. L’orientation mystique de la pensée collienne va jusqu’à la critique de laphilosophie systématique, considérée comme mensongère. Le moment culminant de cette critique est la Philosophie de l’expression, oeuvre principale de notre philosophe. Dans cet ouvrage, Colli aborde le problème de la raison à partir d’une intuition fondamentale : le logos n’est pas seulement raison, mais il est aussi expression. La traduction de logos par le mot expression, apparemment injustifiée, révèle la volonté précise de rechercher le fondement ultime de la connaissance avec un esprit philologique. La philologie est donc la recherche amoureuse de l’expression et possède une affinité avec l’esthétique, car c’est à travers la compréhension de ce qui se manifeste qu’on peut remonter jusqu’au logos originaire. Sur cette base, Colli fonde sa théorie des catégories qui remet en questionles catégories aristotéliciennes et kantiennes. On s’inspire donc de la théorie collienne pour formuler une réflexion sur l’événement, considéré comme condition de la connaissance. La perspective choisie est donc d’ordre théorétique et vise à élargir le débat sur cette notion au-delà des domaines de la phénoménologie et de la science historique. En un dialogue continu avec Colli, on remonte à travers les voies de l’abstraction jusqu’à la recherche de l’expression de l’événement la plus immédiate. A travers la théorie des catégories formulée par notre philosophe on interroge les catégories modales dela nécessité et de la contingence. La réflexion sur le statut ontologique de l’événement conduit à la construction d’une théorie de l’instant événementiel inspirée par un fragment d’Héraclite et par l’idée nietzschéenne de l’éternel retourThe name of Giorgio Colli is closely linked that of Friedrich Nietzsche. He produced the first complete edition of Nietzsche’s works and letters together with Mazzino Montinari. But Colli also specialized in Ancient Greece. He was inspired by Dionysus, by the ancient Greek philosophers and by Plato. He also developed his personal philosophical thought by breaking with the modern and contemporary philosophical tradition. The relationship of Colli to the history of philosophy must be considered from Plato and Nietzsche, according to a double perspective: the search for truth combined with the tragic fate of those who seek wisdom. The mystical orientation of Colli’s thought goes as far as to criticize the systemic philosophy, considered as a lie. The culmination of this criticism is thePhilosophy of expression (Filosofia dell’espressione). In his main work, Colli addresses the problem of reason from an essential intuition: logos is not only reason, but it is also expression. The translation of logos by the word expression (in Italian : espressione) may sound unjustified, but it suggests the strong will to seek the ultimate foundation of knowledge from a philological point of view. Therefore philology is the loving search for expression and has an affinity with aesthetics, because we can trace to the original logos by understanding what is appearing. On this basis, Colli builds his theory of categories and questions Aristotle’s and Kant’s categories. Then, we take our inspiration from Colli’stheory to build our thought about the concept of event, treated as the condition for knowledge. We have chosen to approach this issue in a theoretical perspective to expand the discussion beyond phenomenological and historical matters. In an ongoing dialogue with Colli, we follow the paths of abstraction to the instantaneous expression of the event. Through the theory of categories built by our philosopher, we examine the modal categories of necessity and contingency. Our thought about the ontological status of the event leads to a theory of the instant seen as an event which was inspired by a Heraclitus’s fragment and by Nietzsche’s idea of eternal recurrence
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Kouakou, Kouassi ange-valery. "La quête spirituelle dans la poésie française de 1918 à 1945 (Jouve, Bataille, Valéry)." Thesis, Clermont-Ferrand 2, 2013. http://www.theses.fr/2013CLF20011/document.
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Traversé par une insatiable soif de spiritualité et de liberté, le XXe siècle est connu pour être celui de la « Mort de Dieu » ou plus explicitement celui du repositionnement de l’homme au centre du divin. C’est dans l’élan de modernité, de renouvellement spirituelle, donc de rejet de toute sorte de tradition religieuse que s’inscrit l’expérience poétique de Pierre Jean Jouve, Georges Bataille et Paul Valéry.Alors que rien ne semble a priori les réunir, ces trois poètes aux idées divergentes et souvent opposées, un croyant iconoclaste et hétérodoxe, un athée hanté par la quête du sacré et un pur rationaliste à la recherche de son « Dieu », ont fait de l’univers de la poésie un lieu de questionnement, d’exploration profonde de l’intériorité et de quête de soi. A travers une extase à la fois poétique et mystique qui fait le lit à l’éros, à l’amour, à la musique et à la mort dans une sorte de jonction entre Immanence et Transcendance, il se dessinent de nouvelles voies d’expérimentation spirituelle qui érigent ces poètes en véritables prophètes de leur époqueCrossed by insatiable one thirst of spirituality and freedom, the XXth centuryis known to be the one of «God’s Death or more explicitly that repositioning of theman in the center of the divine. It is in the moose of spiritual modernity, of renewal,thus various rejection of religious tradition that joins the poetic experience of PierreJean Jouve, Georges Bataille and Paul Valéry. While nothing seems to gather them, these three poets in the divergent andoften set ideas, an iconoclastic and heterodox believer, an atheist haunted by the questof the sacred and a pure rationalist in search of his "God", made of the universe of the poetry a place of questioning, deep exploration of the interiority and quest of one.Through an ecstasy at the same time poetic and mystic which makes the bedfor éros, love, music and death in a junction of Immanence and Transcendence, it take shape new ways of spiritual experiment which set up these poets as real prophetsof their time
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Yamazaki, Atsushi. "Bouvard et Pécuchet, le roman philosophique : classification, magnétisme, philosophie." Thesis, Paris 8, 2019. http://www.theses.fr/2019PA080050.
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L’objectif de cette étude consiste à interroger l’œuvre inachevée de Gustave Flaubert, Bouvard et Pécuchet, dans sa triple dimension, encyclopédique, critique et comique, afin de faire apparaître sa puissance d’interrogation philosophique.Dans la première partie, on s’interroge sur la manière dont Bouvard et Pécuchet abordent les savoirs, en analysant deux modalités de leur apprentissage : l’usage des signes et la classification. Comment classer les plantes, les animaux, les hommes ? C’est une question qui les inquiète tout au fil de leur périple. La question demeure même dans la Copie.La deuxième partie est consacrée à l’analyse de l’épisode du magnétisme du chapitre VIII du roman. Cet épisode doit sa structure générale à l’immense corpus du magnétisme (Mesmer, Puységur, etc.). Les théories et pratiques des deux magnétiseurs sont riches d’implications épistémologiques, dans la mesure où elles renvoient toutes à l’un ou l’autre des moments de l’histoire du magnétisme. Pour éclairer ces implications, il faut explorer le dossier « Mysticisme-Magnétisme ». L’objectif de cette partie est donc de restituer au roman son enjeu épistémologique.La troisième partie est destinée à analyser, d’abord, le scénario épistémologique qui articule étroitement deux épisodes du chapitre VIII, ensuite, explorer le dossier « Philosophie ». Dans la bibliothèque philosophique du roman se trouvent convoqués divers philosophes, Descartes, Cousin, Hegel, Spinoza, Montaigne. Comment le romancier a-t-il procédé à une fabulation narrative de questions métaphysiques comme les causes finales, le libre arbitre, le critérium de vérité ? Telle est l’interrogation centrale qui se pose dans cette partieThe purpose of this study is to investigate the unfinished work of Gustave Flaubert, Bouvard and Pécuchet, focusing on its own triple dimensions : encyclopedic, critical and comic, in order to reveal the philosophical meaning of this novel.The first part of this paper highlights the method how Bouvard and Pécuchet approach knowledge, and analyzes two models of their learning : the usage of signs and the classification. How to classify plants, animals, men ? This is the question to annoy them all the time during their encyclopedic journey. The question remains even in the Copy.The second part of the paper is devoted to the analysis of the episode of animal magnetism in chapter VIII of the novel. The general structure of the episode is based on the immense corpus of magnetism (Mesmer, Puységur). The theories and practices of the two magnetizers are full of epistemological implications, as long as each of their theories and practices refers to a certain moment of the history of magnetism. In order to clarify those implications, the “Mysticism-Magnetism” file must be explored. In other words, the purpose of the second part is to make this novel restore an epistemological scheme.The third part of the paper firstly discusses the epistemological scenario that closely links two episodes of chapter VIII, and secondly explores the “Philosophy” file. To the philosophical library in this novel, various philosophers such as Descartes, Cousin, Hegel, Spinoza and Montaigne are summoned. How did the novelist generate a narrative fiction from metaphysical questions such as final causes, free will and criterion of truth ? This is the main question studied in the third part
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Irudayadason, Nishant Alphonse. "Penser un monde par-delà les frontières : Derrida et Tirumular, essai de philosophie comparative." Phd thesis, Université Paris-Est, 2008. http://tel.archives-ouvertes.fr/tel-00462179.
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Dans la philosophie de Derrida, " déconstruction " signifie, entre autres, découverte de l'autre, négligé, oublié ou poussé à la périphérie. Derrida tient que la justice et le " messianique ", en tant que clés d'une transcendance vers tout autre, ne peuvent pas être déconstruits. Cette approche lui permet de traiter d'une manière radicalement nouvelle des thèmes conventionnels comme le pardon, le don, l'hospitalité, etc., souhaitables et impératifs dans un monde déchiré par des divisions de toutes sortes, soutenues par des oppositions binaires où le premier élément de chaque binôme exerce sa domination sur le second. Il est étonnant de découvrir que la tradition sivaïte tamoule que l'on croit remonter au IIe siècle avant J.-C., et qui commença à se formuler philosophiquement au VIe siècle, a un même objectif : un monde ouvert dépassant les frontières. Déjà à l'époque classique de la littérature philosophique tamoule (l'époque du sangam, du IIe siècle), Kanniyan Poonkonranar exprima ce désir sous forme poétique: " Yadhum ouré; yavarum kélir ", " nous sommes tous du même village et de la même famille ". Cette vision radicale qui veut briser l'horizon est bien développée par Tirumular, saint shivaïte tamoul (saiva siddha) du VIe siècle, dans son Tirumantiram (prières sacrées) composé de 3000 poésies. Cependant, en soulignant qu'il est important de dépasser les frontières, Tirumular ne cesse d'affirmer le rôle central d'une expérience mystique de l'immanence dans la conscience par les chemins du yoga. Une telle vision " au-delà des frontières " est notamment un point de convergence entre la pensée philosophique de Derrida et celle de la tradition philosophique du sivaïsme tamoul, et particulièrement celle de Tirumular. Cette idée d'un monde ouvert est-elle une utopie ou une invitation à la sagesse ? L'issue serait-elle la " déconstruction " ? Quel pourrait être, en la matière, le rapport entre la tradition indienne et la philosophie occidentale dans sa version contemporaine ? Notre tâche consiste à pénétrer la réflexion philosophique occidentale, en interrogeant la pensée de Derrida touchant cette ouverture. Cela nous permet d'entrer dans les traditions qui l'ont formé et celles qui ont été initiées par sa pensée. Cette recherche est aussi un approfondissement de la philosophie de Tirumular. C'est une étude comparative entre deux pensées, l'une occidentale et l'autre indienne
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Jazari, Mamoei Saeid. "Maktab-e Tafkīk : école de la séparation entre la connaissance révélée et les sciences philosophique et mystique." Paris, EPHE, 2013. http://www.theses.fr/2013EPHE5008.
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L'influence de plus en plus manifeste de la pensée de l'Ecole du Takfkīk (Maktab-e tafkīk) sur de nombreuses hawza 'ilmyya constitue pour le monde chiite un phénomène important pour comprendre et qui mérite une attention particulière. Il sera exposé la fondation de cette école, à Machhad, dans les années 20, ainsi que le parcours de son fondateur Mirza Mehdi Esfahānī (1886-1946), et plus particulièrement sa formation à Karbala et à Najaf, ainsi que son itinéraire philosophique et mystiques de ma'ārif (la connaissance révélée) pour en préservée la puretée. Puis on présentera cette doctrine par le biais de ses disciplines dont Mehdi Esfahānī qui ont repris ses théories ont développé le mouvement. Une première génération de professeurs et de mujtahid ont propagé les enseignements d'Esfahānī; la seconde, regroupe ses étudiants les plus brilliants qui enseigneront à leur tour et publieront des ouvrages de référence; enfin le troisième regroupe des théoriciens et les défenseurs actuels de l'école ainsi des marja's. Ce sont les thèmes de la première et la troisième partie de notre recherche. Ensuite l'étude des différentes doctrines de cette école comme épistémologie (Ma'rifat shināsī), anthropologie théologique (Insān shināsī Ma'rifatī), le concept du wilayat, le concept du de la Mahddawyyat, la résurrection, la connaissance du Coran, Ta'wīl dans l'école du Tafkîk et le Badā' constituent les objets de la deuxième partie. La quatrième partie comprend l'étude de cette école dans les différentes hawza 'ilmyya chiite contemporainFor the Shiite world, the growing influences of the theories of Tafkîk School (maktab tafkîk) on many hawza 'ilmiyya is an important phenomenon. It has examined and understood. We will focus on the foundation of this school in Mashhad, in the 1920s, and his founder Mirza Mehdi Esfahani (1884-1946), especially his education in Karbala and Najaf, and his intellectual journey. Then, we will attempt to enter the central idea of his teaching : the separation between philosophical and mystical science and revealed knowledge in order to preserve its purity. We will also present the development of this doctrine through movement. The first generation of professors and mujtahid recorded Esfahani' lectures. The second generation includes its brightest students who will teach and publish reference books, and finally the third generation, where the theorists, current defenders of the school and some marja's come from. Theses are the themes for the first and third section of our research. Then, studies of different doctrines from this school like epistemology (Ma'rifat shināsī), anthropology theology (Insān shināsī Ma'rifatī), the concept of "Wilayat", the concept of "Mahdawyyat" the resurrection , the kwnowledge of "Koran", Ta'wīl in the school of Tafkîk and the Badā' constitute the objects of second section. The forth section covers the contemporary study of this school in different "Hawza 'ilmyya Shiites
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Godin, Serge. "L'expérience mystique comme tiers inclus de l'expérience philosophique : recherches à partir de l'œuvre de Raymond Abellio." Doctoral thesis, Université Laval, 2009. http://hdl.handle.net/20.500.11794/21271.
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Le point focal de notre thèse est consacré à la question de l'expérience mystique telle qu'elle peut se poser au coeur même de l'expérience philosophique. Nous avons démontré que la notion de tiers inclus empruntée à la physique quantique peut nous permettre, par analogie, d'explorer de façon féconde le surgissement d'un tiers mystique que nous avons siglé de trois manières différentes et complémentaires : le tiers inclus mystique potentialise (Tpm); le tiers inclus mystique actualisé (Tam) et le tiers inclus mystique tiercérisé (Ttm). Sur le plan méthodologique, nous avons adopté le cadre théorique de la phénoménologie husserlienne (l'épochè, la réduction, l'influx noétique, l'en-soi, le pour-soi et le pour-autrui), mis en jeu dialectiquement par Raymond Abellio dans sa structure absolue. Nous avons travaillé aussi à partir des catégories phénoménologiques de la donation et de la saturation, principalement à partir des travaux de Jean-Luc Marion. Ceci nous a permis d'analyser les conditions de possibilité du phénomène du tiers inclus mystique en tentant, il va sans dire, de ne pas assujettir philosophiquement la "région mystique" et, non plus, de verser dans la spéculation. Plus spécifiquement par rapport à l'oeuvre d'Abellio, nous avons problématisé trois points majeurs de sa phénoménologie, à savoir : a) la primauté qu'il accorde au Moi transcendantal et au corps intellectuel dans le processus d'illumination mystique; b) l'importance cruciale qu'il donne à l'±enstase¿ comme pivot moteur de l'intensification de la conscience; et c) la tentative phénoménologique de mettre en scène le Christ comme principe dialectique de spiritualisation. Nous avons expliqué aussi pourquoi nous avons dû sortir du vocabulaire husserlien et abellien. Cela nous a conduit à développer une typique du tiers mystique à partir de la chair comme flux vivant. Ainsi, avons-nous introduit et expliqué quatre nouvelles notions : celle d'hypostase (un soi qui est en deçà de la coïncidence avec la souveraineté de la conscience); celle d'érostase (le sentir mystique en la chair et le début de la phase méditative), celle d'holostase (l'intensification de la lumière à tout le corps en lien avec autrui et le monde; le développement de la phase contemplative) et, ultimement, celle d'hémostase (la montée de la lumière dans le corps, illuminative et illimitative). Somme toute, nous avons vu que l'expérience du tiers inclus mystique ne vient pas apporter l'extase tranquille d'une paix immobile; et non plus l'enstase d'une pensée confortée dans la puissance de son intellect, en ces temps où la nature et l'histoire nous posent des questions ultimes.
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Meyniel, Jérôme. "La métaphysique chez Bergson : faux problèmes et questions vitales." Thesis, Rennes 1, 2017. http://www.theses.fr/2017REN1S079.
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Cette étude propose une interprétation de l'œuvre de Bergson à partir d'un aspect crucial de sa métaphysique et de sa méthode : la critique des « faux problèmes » philosophiques – « faux » en raison de la manière dont ils furent posés par une tradition barrant ainsi l'accès non seulement aux problèmes véritables, mais encore à des questions que l'on peut tenir pour des « questions vitales ». Si la critique des faux problèmes constitue chez Bergson à la fois le centre de gravité de sa méthode et la singularité de sa métaphysique, c'est qu'elle permet l'instauration d'une nouvelle métaphysique, pour laquelle ces questions vitales vont de pair avec la considération du temps, dont l'oubli est à l'origine des faux problèmes de la métaphysique traditionnelle. Cette nouvelle métaphysique trouve cependant son accomplissement véritable moins dans la spéculation que dans des actions créatrices, c'est-à-dire des actions capables non seulement de dissoudre des faux problèmes mais surtout d'inventer de nouvelles manières de vivreThis thesis intends to propose an interpretation of Bergson’s work taking as a starting point a crucial aspect in his metaphysics and his method, namely the criticism of the so-called “false philosophical problems”; “false” because of the way they were formulated by a tradition thus preventing the access not only to the genuine problems, but also to questions that can be considered to be of paramount if not vital importance. The reason why the criticism of false problems appears as the centre of gravity of Bergson’s method as well as a particularity which singles out his metaphysics, is because it actually establishes a new metaphysics whose attention to these issues of vital importance goes hand in hand with the acknowledgment of time whose neglecting is the source of the false problems encountered in traditional metaphysics. This new type of metaphysics finds its accomplishment less in speculation than in creative actions, that is to say actions which have the power to invent new ways of life after the dissolution of the false problems
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Ramel, André. "La bûche embrasée : étude philosophique de le vive flamme d'amour de Jean de la Croix." Toulouse 2, 1988. http://www.theses.fr/1988TOU20022.
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Apres un avant-propos consacre aux etudes mystiques dans un monde en crise, l'introduction situe la vive flamme d'amour dans l'oeuvre de jean de la croix et en degage le problematique d'ensemble. La premiere partie intitulee "l'etre, la flamme et la croix" comprend trois chapitres. Le premier s'interesse a l'activite poetique de jean de la croix et montre l'importance primordiale des poemes dans l'oeuvre du mystique. Le second chapitre expose les principes fondamentaux de la theologie mystique sanjuaniste. Le troisieme degage les theses maitresses de l'antropologie du carmel engeneral et de jean de la croix en particulier. La deuxieme partie intitulee "l'union transformante d'amour" est tout entiere centree sur la realite de la transformation ontologique de l'homme qui, au cours du processus mystique, devient dieu par participation. Le premier chapitre souligne l'importance du maitre spirituel. Le second analyse les plus hauts degres de la vie mystique et leurs consequences anthropologiques. Le chapitre trois expose la realite de la deification de l'homme. La conclusion etablit un dialogue entre la doctrine de jean de la croix et divers courants de la pensee contemporaineAfter a foreword dealing with the mystical studies in a world in a crisis, the introduction situates the vivid flame of love in john of the cross's works and presents the general problematic. The first part intitled "the being, the flame and the cross" is composed of three chapters. The first one describes the poetical activity of john of the cross and shows the primordial importance of poems in this mystic's works. The second chapter states the fondamental principles of the mystical john of the cross's theology. The third chapter depicts the main thesis of the anthropology of the carmelite order in general and of john of the cross in particular. The second part entitled "the changing union of love" is entirely centered on the reality of the ontological change of man who, during the mystical process, becomes god by taking part in it. The first chapter emphasizes the importance of the spiritual master. The second one analyzes the highest degrees of mystical life and their anthropological consequences. Chapter three deals with the reality of man's deification. The conclusion establishes a dialogue between john of the cross's doctrine and the various trends of contemporary thought
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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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Fanaei, Nematsara Mohammad. "Walter Stace's philosophy of mysticism : a critical analysis." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36923.
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Mysticism can be examined from various viewpoints: historical, theological, sociological, and psychological. This study primarily examines the philosophical status and implications of mysticism, an issue investigated many times, particularly over the last four decades. Walter T. Stace's work in the early sixties is regarded as a hallmark in the field. The topics covered in this thesis are epistemological, metaphysical and religio-ethical and deal with mystical knowledge, its object, and its method. The characteristics of mystical knowledge, its objectivity or subjectivity, its object/s, its logical status, the way/s it is presented in the language, and its method/s of acquisition are investigated. This study is primarily epistemological, since the central issue is the status of mystical awareness in human knowledge.Since this is a philosophical reflection on mystical experience, the primary sources are mystical writings, mainly from Christian classical mystics, and philosophical writings about mysticism, mainly from twentieth-century Western philosophers. Again since it is a 'philosophical reflection' on 'mystical experience,' this study employs two methods: a historical survey of mystics' ideas, and philosophical reflection on mystics' reports or analysis of contents of mystical text. Since the focus of the study is Stace's account of mysticism, his ideas will be examined in detail. Reference to other mystics and philosophers will be primarily for elaboration, comparison and criticism of Stace's analysis. Instead of merely criticizing Stace's arguments and convictions, this study also offers an alternative account and presents a consistent philosophical analysis of mysticism.
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Kanagaraj, Jeyaseelan Joseph. "'Mysticism' in the Gospel of John : an inquiry into the background of John in Jewish mysticism." Thesis, Durham University, 1995. http://etheses.dur.ac.uk/1032/.
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Peat, Campbell. "Presuppositions in mystical philosophies : an examination of the mystical philosophies of Sankara and Ibn Arabi." Thesis, Lethbridge, Alta. : University of Lethbridge, Dept. of Religious Studies, c2011, 2011. http://hdl.handle.net/10133/3102.
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This study is a comparison of the philosophical systems composed by the Indian
philosopher Sankara (788-830 CE), and the Muslim mystic, Ibn Arabi (1165-1240 CE).
The primary thesis found in this study is that the conceptual systems constructed by
Sankara and Ibn Arabi are not perfectly new creations derived from the core of their
mystical realizations. Rather, they contain fundamental pre-existing principles, concepts,
and teachings that are expanded upon and placed within a systematic philosophy or
theology that is intended to lead others to a state of realization. A selection of these
presuppositions are extracted from within each of these thinkers’ philosophical systems
and employed as structural indicators. Similarities are highlighted, yet the differences
between Sankara and Ibn Arabi’s thought, witnessed within their philosophical systems,
lead us to the conclusion that the two mystics inhabited different conceptual space.iv, 195 leaves ; 29 cm
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Ahmadi, Masoumeh. "La question du bonheur dans l'oeuvre de Christian Bobin." Phd thesis, Université de Bourgogne, 2012. http://tel.archives-ouvertes.fr/tel-00795714.
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Cette thèse cherche à connaître le bonheur tel que Bobin conçoit et projette dans son œuvre. Pour ce but, l'approche bachelardienne nous a servi à définir dans l'œuvre de Bobin un élément symbolique pour le bonheur : la flamme. Pour traiter la question du temps et sa complexité, très liée à notre question principale, les réflexions de Bachelard, de Bergson et de la physique moderne sur le temps sont prises en référence ainsi que la " logique du contradictoire " (de Lupasco). Les images plus attachées à l'intellect sont analysées suivant les travaux d'Henry Corbin et définies comme " images-corps-réalités ". Elles témoignent d'un regard mystique chez Bobin. Une tendance vers la géopoétique pour acquérir l'Unité du monde s'ajoute aussi à ce regard. Et une langue d'" anima/animus " et un processus de la production du sens, " hélice du sens ", interviennent pour traduire l'intransmissible en fragments. Cela rend l'écriture de Bobin " fragmentaire ", ce que nous avons désigné comme un nouveau genre : " poésie-prose " mystique.
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Bagley, Paul Michael. "Mysticism in 20th and 21st century violin music." Thesis, University of Maryland, College Park, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3643907.
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“Mysticism,” according to the Oxford dictionary, can be defined as “belief in or devotion to the spiritual apprehension of truths inaccessible to the intellect.” More generally, it applies to the aspects of spirituality and religion that can only be directly experienced, rather than described or learned. This dissertation examines how mysticism fits into the aesthetic, compositional, and musical philosophies of four prominent composers of the 20th and 21st centuries—Ernest Bloch, Olivier Messiaen, Sophia Gubaidulina, and John Zorn, with a cameo by the Jewish composer David Finko—and how their engagement with the concept of mysticism and the mystical experience can be seen in a selection of their works featuring the violin: Bloch's Baal Shem suite and Poème mystique; Finko's Lamentations of Jeremiah, Zorn's Kol Nidre, Goetia, All Hallow's Eve, and Amour fou; Gubaidulina's In tempus praesens; and Messiaen's Quartet for the End of Time. These works exemplify the mysticism shared by these composers, despite their different religious and cultural backgrounds, particularly their belief in the transcendental nature of music. This belief is expressed in their works through programmatic, melodic, harmonic, rhythmic, and formal elements, all of which display, to a greater or lesser degree, the influence of mystical philosophy and symbolism.
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Delsart, Didier. "La notion de "société ouverte" chez Bergson et Popper." Thesis, Lyon, 2018. http://www.theses.fr/2018LYSE3024.
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On a l’habitude, concernant Bergson et Popper, de souligner que le second emprunte au premier la notion de « société ouverte » en la détournant de son sens. C’est une erreur : au moment où il met cette notion au centre de La société ouverte et ses ennemis, Popper est persuadé d’être l’inventeur de la notion. Lorsqu’il apprend que Bergson en a fait usage avant lui, il marque la différence entre les deux sociétés ouvertes tout en reconnaissant une similitude entre les deux sociétés closes. Mais comment, si la société close s’oppose, par définition, à la société ouverte, et si les deux notions de « société close » sont similaires, les deux notions de « société ouverte » pourraient-elles être fondamentalement dissemblables ? Nous nous demandons, dans une première partie, jusqu’où les deux sociétés closes peuvent être considérées comme similaires et s’il est possible d’en construire une conception unifiée. Nous cherchons d’abord à montrer comment Bergson et Popper, en partant de problèmes différents, finissent par se rejoindre sur la notion d’une morale naturelle close. Nous montrons ensuite que ces deux modalités du clos — exclusivisme guerrier et holisme conservateur — se trouvent chez les deux auteurs, sans qu’ils ne leur accordent la même importance : un certain nombre de différences souterraines annoncent les oppositions à venir sur la société ouverte. Ces différences n’empêchent toutefois pas l’élaboration d’une conception unifiée de la société close. Nous suivons Bergson pour articuler les deux modalités du clos en considérant que la cohésion sociale trouve en partie sa source dans l’hostilité à l’égard des ennemis. Notre deuxième partie se demande si ce qui apparaît au premier abord comme contradictoire entre les deux sociétés ouvertes ne pourrait pas plutôt être considéré comme des tensions au sein d’une même société ouverte. Nous insistons d’abord sur ce qui peut apparaître comme contradictoire en montrant que l’ouverture n’a pas le même sens chez Bergson et chez Popper : passage de la cité à une société comprenant l’humanité pour le premier, passage à une cité où sont libérés les pouvoirs critiques de l’homme pour le second. La société ouverte de Popper est close pour Bergson, la société ouverte de Bergson relève pour Popper d’une nostalgie pour la société close. Mais la contradiction vient du fait qu’on compare la modalité de l’ouvert que chacun privilégie et qui n’est pas la même. Il faut, pour avoir une vision plus juste, comparer la modalité rationaliste de l’ouverture chez les deux auteurs, et la modalité mystique de l’ouverture chez l’un et chez l’autre. En procédant à cette comparaison, on peut montrer que ces deux modalités sont l’une et l’autre une façon, pour une société, de transcender la nature, d’être créatrice. En ce qui concerne la modalité rationaliste de l’ouverture, c’est Popper qui parvient à en montrer le caractère créateur, sur le plan théorique comme sur le plan pratique — Bergson en étant empêché par sa conception de l’intelligence ; pour ce qui est de la modalité mystique, c’est Bergson qui montre comment elle permet à une société de transcender, au moins partiellement, la nature — Popper en étant empêché par sa conception de l’amour. A partir de là, il ne semble pas impossible d’élaborer une conception unifiée de la société ouverte articulant ces deux modalités : la modalité rationaliste de l’ouverture repose sur la foi en la fraternité humaine, laquelle ne peut trouver son plein élan que dans la modalité mystique. Il est vrai qu’il y a tension entre ces deux modalités de l’ouvert, mais leur équilibre est nécessaire à la société qui s’ouvre : la présence de la modalité mystique évite à la modalité rationaliste, qui permet le conflit, une dégénérescence guerrière ; la présence de la modalité rationaliste évite à la modalité mystique, qui transcende les conflits dans l’enthousiasme, de dégénérer en « nationalisme mystique »It is usually said, when talking about Bergson and Popper, that the former borrows the notion of “open society” to the latter and diverts its meaning. It is a mistake: when he puts this notion in the center of The open society and its enemies, Popper is convinced that he is the one who came up with the notion. When he learns that Bergson used it before him, he underlines the differences between both open societies, while admitting a similarity between both closed societies. But how, if the closed society opposes, by definition, the open society, and if both notions of “closed society” are similar, could both notions of “open society” be fundamentally dissimilar?We are wondering, in our first part, to what degree the two closed societies can be considered similar, and if it is possible to build a unified conception of both of them. We are first seeking to show how Bergson and Popper, while starting from different issues, end up reuniting on the notion of a closed natural morality. We are then showing that these two modalities of the closed – warrior exclusivism and conservative holism – are found in both authors, although they don’t give it the same degree of importance: a number of underlying differences are announcing the upcoming oppositions on the open society. These differences, however, do not prevent the elaboration of a unified conception for the closed society. We are following Bergson to articulate both modalities of the closed while considering that social cohesion comes partly from hostility towards enemies. Our second part questions if what first shows up as a contradiction between both open societies could not be considered rather as tensions among one same open society. We first insist on what can appear as contradictory by showing that openness doesn’t have the same meaning for Bergson it does for Popper: for the former, it’s stepping from the city to a society containing humanity. For the latter, it’s stepping to a city where man’s critical powers are liberated. Popper’s open society is closed to Bergson, and Bergson’s open society is, to Popper, an expression of the longing for the unity of the closed society. But the contradiction comes from comparing each author’s preferred modality for openness, which differs. It is necessary, to have a better vision, to compare the rationalist modality of openness for both authors, as well as the mystical modality of openness for one and the other.By proceeding to this comparison, we can show that these two modalities are both a way for a society to transcend nature, for it to be inventive or creative. When it comes to the rationalist modality of openness, Popper is the one who manages to show its creative aspect, in both theory and practice – Bergson being restrained to do so by his conception of intelligence; when it comes to the mystical modality, it is Bergson who shows how it allows a society to transcend, at least partially, nature – Popper being restrained to do so by his conception of love.From this point, it doesn’t seem impossible to elaborate a unified conception for the open society articulating both of these modalities: the rationalist modality of openness is based on faith in human fraternity, which can only reach its fullest with the mystical modality. It is true that there is tension between these two modalities of openness, but their balance is necessary for a society that opens up: the mystical modality’s presence prevents the rationalist modality, that allows conflict, to fall into warrior degeneracy; the rationalist modality’s presence prevents the mystical modality, that transcends conflicts in enthusiasm, to degenerate into “mystical nationalism”
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Beaubien, Luc. "L'expérience mystique selon C.G. Jung : la voie de l'individuation ou la réalisation du soi." Thesis, Université Laval, 2009. http://www.theses.ulaval.ca/2009/26182/26182.pdf.
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Fawzi, S. O. "Mystical interpretation of Song of Songs in the light of ancient Jewish mysticism." Thesis, Durham University, 1994. http://etheses.dur.ac.uk/1159/.
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Sabouri, Mona. "Revising Catholic sexual ethics: nuptial mysticism and John Paul II's theology of the body." Thesis, McGill University, 2012. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=106444.
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The thought and writings of Catholic ethicist John Paul II (1920-2005) concerning sexual ethics, the value and dignity of life, and the bond of a man and woman in marriage highlights the theological value of the body in Catholic thought. While John Paul II belongs to a religious tradition that holds conservative and counter-cultural ideas concerning sexuality, his work marks a fundamental shift in the tradition of Catholic nuptial mysticism. Catholic teaching has always prioritized the critical significance of mystical or spiritual marriage of the soul/Church and God over the importance of marriage between a man and woman. This hierarchical ordering of the spiritual nuptial union over the human does not continue with the work of John Paul II. The latter argues for the value of the body in the immanent world as a good in itself as well as offering a deeper theological valorization of the experience of nuptial sexuality than his predecessor and mystic, John of the Cross (1542-1592). John Paul's understanding of conjugal union is based on the latter's egalitarian rendering of the spousal relation between God and humanity: when man and woman unite intimately, they are two equals. Human dignity and equality is fully realized in the intimate act of love. Through an analysis of two of John Paul II's major studies, Theology of the Body and Love and Responsibility, one comes to the conclusion that the latter valorizes the human body and sexuality by arguing for the incarnation of mystical nuptiality in conjugal union. In so doing, John Paul II adopts a new and positive theological affirmation of the meaning of the human body and conjugal union. Finally, John Paul's view of the female body in particular sheds even greater light on his innovative approach to the (female) body: John Paul II's theology of the body is focused on male/female embodiment, equality, identity and dignity. His nuptial mysticism offers an interesting trajectory for Catholic feminist theory, that is more tangible than the contributions of classic female mystics and visionaries such as Julian of Norwich ( 1342-1416) or modern Catholic mystics such as Teilhard de Chardin ( 1881-1955).Jean Paul II (1920-2005), un homme aux pensées Catholique et avec un grand intérêt pour l'éthique sexuelle, a de nombreuses écritures concernant la valeur de la vie, la dignité humaine ainsi que l'union matrimoniale de l'homme et la femme. Les pensées de cet homme ont augmentées la valeur du corps humain dans la pensée Catholique. Malgré le fait que Jean Paul II a des pensées conservatrices concernant la sexualité, ces écritures marquent un changement important dans la tradition du mariage mystique. La pensée Catholique a toujours enseignée la valeur supérieure du mariage mystique en comparaison à la valeur du mariage entre une femme and un homme. Cette hiérarchie ne continue pas avec la pensée de Jean Paul II. Ce dernier juge la valeur du corps humain à être aussi importante dans la relation intime entre un homme et une femme qu'entre Dieu et l'être humain. Ceci est encore plus évident quand on compare la pensée de ce dernier aux écritures Jean de la Croix, un mystique Espagnol du seizième siècle. La pensée de Jean Paul II est basée sur l'égalité de l'homme et la femme, surtout dans une relation intime qui est à l'image de Dieu et de l'esprit humain, qui sont aussi de valeur égale. Après avoir analysé deux des travaux importants de Jean Paul (Théologie du Corps et Amour et Responsabilité), nous pouvons conclure que ce dernier valorise le corps humain et la sexualité en défendant l'incarnation du mariage mystique sous la forme de la matrimoine humaine. Ainsi, Jean Paul II adopte une nouvelle philosophie, c'est-à-dire, une pensée positive concernant la sexualité humaine. Finalement, sa pensée sur le corps féminin renforce le fait qu'il a une pensée positive concernant la valeur du corps humain, l'égalité de l'homme et de la femme ainsi que la valeur de a sexualité humaine. Ses pensées offrent un trajet philosophique pour la pensée féministe encore plus intéressante et tangible que les contributions de Dame Julian of Norwich (1342-1416), mystique et contemplative, ou Pierre Teilhard de Chardin (1881-1955), théologien et homme de science.
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Cameron, Jonathan. "Some philosophical refections on the "essentialist" v/s "constructivist" debate as it stands to the philosophical analysis of mystical experience." Thesis, University of Aberdeen, 2010. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=165861.
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‘Essentialism’ and ‘constructivism’ are two epistemological perspectives that have been used in the philosophical analysis of mystical experience. ‘Essentialism’ attempts to establish mystical experience as a distinct category of experience, cutting across cultural boundaries. ‘Constructivism’ attempts to establish mystical experience as unique to its various cultural contexts. The two viewpoints are variously held in opposition. ‘Constructivism’ often appears as something of an assumed perspective and is rarely, if ever, defended (in any depth) by the individuals whose views it apparently represents. Recent ‘essentialist’ thinkers (‘non-constructivists’) have taken issue with this tendency to assume ‘what is to be proved’, and have reasoned in attempts to establish ‘constructivisim’ as inappropriate to certain experiences that appear to be found recurring in reports of mystical experiences across cultures. However, those analyses have been concerned to recommend their own (‘essentialist’ / ‘non-constructivist’) position and have, therefore, operated with a certain amount of bias, despite elements of commendable intent. Indeed it is in virtue of these commendable elements i.e. by exploring the epistemological assumptions of authors who attempt to make mystical experience culture specific, that ‘essentialists’ posit and provide justification for the classification of ‘constructivism’ as a distinct philosophical approach to the data of enquiry. ‘Constructivists’ (so-called), on the other hand, tend to emphasise the importance and role of context in their discussions, and in some cases reject the classification of their views as particularly ‘constructivist’. The thesis examines the reasonable defensibility of ‘nonconstructed’ mystical experience from three perspectives: ‘essentialist’, ‘constructivist’ and ‘contextualist’ – outlining considerations for anyone approaching the material via each, and addressing the relevant issues of diversity at tension between these recognisable philosophical viewpoints.
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Smith, Ethan D. "The Praise of Glory: Apophatic Theology as Transformational Mysticism." University of Dayton / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1502133638523313.
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Nemeth, Keith. "The Path Towards Mysticism: A Critical Examination of Hayy Ibn Yaqzan." Thesis, Boston College, 2010. http://hdl.handle.net/2345/1178.
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Thesis advisor: Nasser BehnegarHayy Ibn Yaqzan is a novel whose protagonist seeks intellectual knowledge and spiritual fulfillment over a lifetime of scientific experimentation and solitary rumination. The culmination of his efforts is not to independently verify the Islamic faith, as his final product differs dramatically from their dogma. Instead, he is looking to seek knowledge, not empathy from his Creator by knowing him directly, instead of worshiping him through the process of prayer. This education alienates him from the society on the other island, as they are unable or unwilling to follow his example. By accepting this path, instead of following the dominant creed and code of the populous, Hayy is unable to live comfortably within that setting and must return to his place of solitaire amongst nature
Thesis (MA) — Boston College, 2010
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Political Science
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Taghi, Shokoufeh. "The two wings of wisdom : mysticism and philosophy in the "Risālat uṭ-ṭair" of Ibn Sina /." Uppsala : AUU, 2000. http://catalogue.bnf.fr/ark:/12148/cb376342324.
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Tomas, Catherine. "The actively abjected : a hermeneutics of empowerment in Christian mysticism." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:465e2a96-6c14-40be-882e-3d716854cc92.
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This thesis is concerned broadly with purported mystics and how the Roman Catholic Church conceives of them theologically, and treats them in practicality. In exploring the dynamics of power at work when an individual claims to have dialogue with God, I identify a very particular process that occurs, namely active abjection, and illustrate this using examples taken from the writings of various purported mystics. I argue that there is a collection of people - the actively abjected - who occupy a very specific role within the Roman Catholic Church, and that this role has not been recognized. I go on to suggest a way in which they can be understood and respected for the role they play. To do this, I draw upon particular philosophical models of understanding from Hannah Arendt and Julia Kristeva. I aspire to encourage a deeper and more complicated understanding of the nature of institutionalized oppression, and to offer a reconstructive model for how those who encounter potentially problematic individuals within communities might work and interact with them in a non-oppressive manner. This thesis is a work of Catholic theology in that it offers a theological and philosophical argument for the recognition of a particular role certain individuals play in maintaining the structure and definition of the Catholic Church. But it is also intended as a work of political philosophy. Both Arendt and Kristeva, whose writing I use as a lens to examine a particular phenomenon found in religious communities are theorists in the tradition of political philosophy and my intention is to expand the application of their models.
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Bretin, Marie-Line. "Des formes érotiques de l'amour." Thesis, Besançon, 2013. http://www.theses.fr/2013BESA1023.
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Cette thèse porte sur le rôle que jouent les érotiques humaines dans la construction de la psyché humaine comme Moi et comme sujet. L'amour érotique c'est l'amour soudain, fusionnel et exclusif des commencements et du coup de foudre. Il y a deux formes d'amour érotique. Il y a d'abord les expressions érotiques "profanes" qui participent à la construction du Moi : l'érotique primordiale que connaît le nouveau-né dans la relation avec la Mère des origines, l'érotique maternelle son complément, et l'érotique amoureuse. Le temps de l'érotique profane construit une identification puissant à l'aimé, par laquelle un autre étrange et étranger devient brusquement le proche absolument. Quand le temps érotique est passé, quelque chose d'essentiel à cette identification s'est déposé, en soi, sous forme de couche moïque. L'altérité fascinante de l'autre est alors devenue mêmeté, et l'autre ne pourra plus être aimé érotiquement. Et il y a les érotiques philosophiques et religieuses en jeu dans l'émergence du sujet. Le point commun de toute érotique, c'est l'idéalisation de l'aimé, par lequel l'aimé devient cet Autre absolutisé qui s'incarne en Mère des origines, le Tout-petit, le Père spirituel qui fait face, en chacun, au Père Tribal, l'Aimé et l'Amant, et enfin le Frère aîné d'une humanité spiritualiséeThis thesis centres on the role played by the various forms of erotic love in the construction of the human psyche as in the Self and the Subject. Erotic love is sudden, symbiotic and exclusive. It is the love of the beginnings or love at first sight. There are two forms of erotic love. Firstly there are certain "profane" expressions that take part in the construction of the Self : primordial eroticism experienced by the new-born in its relationship with is Birth Mother, complemented by both motherly eroticism and erotic love. This period pf profane eroticism builds a powerful identification with the love one, in which a strange and foreign being is brought abruptly close to them. When this erotic period is over, it leaves behind essential identification markers, in a form of layer within the Self. Thefascinating otherness of the Other has thus become sameness and the Other can never again be loved erotically. In addition, philosophic and religious eroticism come into play in the emergence of the Subject. The common thread in all eroticism is the idealisation of the loved-one, by which the loved-one becomes this absolute Other, incarnated in the Birth Mother, the New-born, the Spiritual Father who takes on the tribal Father in each of us, the Loved-One and the Lover, and finally the older Brother of a spiritualised humanity
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Morray-Jones, Christopher Richard Ashmore. "Merkabah mysticism anf Talmudic tradition : a study of the traditions concerning hammerkabah and ma'aseh merkabah in tannaitic and amoraic sources." Thesis, University of Cambridge, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.293381.
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Brewer, Benjamin. "Poetry and Ecstasy: Thinking Bodily with Heidegger and Bataille." Thesis, University of Oregon, 2015. http://hdl.handle.net/1794/19323.
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This essay explores the possibilities for thinking of the body as a site of exposure to and commingling with the world. I begin with Martin Heidegger’s engagement with the question of poetry as an encounter with the non-conceptual dimension of experience (earth). I then show how the disclosure of this non-conceptual dimension of experience in poetry requires an irreducibly bodily form of thought and experience.
In the second chapter, I turn to the work of Georges Bataille in order to explore the bodily experiences and meditative practices he developed in the decades around and during World War II. First, I examine his writings concerning eroticism and laughter to show how these bodily experiences exceed conceptual determination and explanation. Lastly, I look at Bataille’s appropriation of medieval mystic Angela of Foligno’s practice of stigmatic meditation as a discipline of bodily exposure.
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Lubitch, Ronen. "Dialektikah verharmoniyah betefisot hahistoryah vehameshihiyut shel ha-Rav Kook." Master's thesis, University of Cape Town, 1993. http://hdl.handle.net/11427/18612.
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Added title page in English: Dialectics and harmony in the concepts of history and messianism of Rav Kook.This essay will attempt to examine Rav Kook's corpus of thought from the viewpoint of its systems of methodological foundations: dialectic and harmonistic. These two elements are the dominant components of his thought, both from the methodological and ontological aspects. As to the harmonistic element, it should be noted that Rav Kook's entire corpus of thought is stamped with the idea of monistic unity, and he believes in the unity of existence from the point of view of ontological monism. The monism is inherent even in the center of the theoretical method, or in the words of Rav Kook: "The various thoughts actually don't contradict each other, everything is but a unitary revelation which appears in different sparks".
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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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Shaw, Christopher David. "Engaging Eckhartian mysticism in a secular context : a hermeneutical study in post-Kantian thought." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:c0c986bc-b109-438d-a941-4c94836f4699.
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The aim of this thesis is to define, develop, and defend an interpretation and application of the mystical ontology of Meister Eckhart. Briefly, mystical ontology should be understood as a distinctive theology insofar as it presents God's being, the being of the world, and the individual's being as an essentially unified whole. My research focus for this thesis will then be to situate Eckhart's theology within current debates on mysticism and amidst the post-Kantian philosophical turn toward ontology. The cumulative effort of this thesis will reach its height when I apply my conclusions on the mystical nature of being that can be found in Eckhart's medieval writings and transcriptions in order to address the modern, theological problem of secularity. This effort will be implemented with the objective of creating a space for dialogue between Christian theology and the generally secularized culture that, in part, defines the present age. In so doing, this thesis will demonstrate the philosophical and cultural relevance of this particular understanding of the nature of being when treating modern problems in theology. The guiding question for this thesis will be the following: what insights can Meister Eckhart's thought offer to theologians today in addressing the problem of secularity? My overall thesis will then be: the mystical ontology of Meister Eckhart can be interpreted and applied in a manner that successfully opens a space for constructive dialogue between secular culture and the presence of God in the world. Overall, this thesis should be read as a scholarly project on Eckhartian theology and its applicability toward productively treating the problem of secularity. All of my conclusions will be derived as a result of having been situated and argued for amidst current debates on relevant topics, as well as in relation to other major works that are indispensable for such a project. To be clear, my aim will not be to appropriate Eckhart's work and to assimilate it to a post-Kantian perspective. Rather, I will look to Eckhart for his clear and definitive theological statements. I will then interpret those statements and apply them in a manner that efficaciously engages specific principles of secularity in demarcating a common ground for dialogue.
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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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Preston, Nathaniel H. "Passage to India and back again : Walt Whitman's democratic expression of vedantic mysticism." Virtual Press, 1994. http://liblink.bsu.edu/uhtbin/catkey/902498.
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Democracy and mysticism are two prominent themes of Walt Whitman's writings, yet few critics have explored the connections that may exist between these areas. Some critics have noted that Whitman holds an ideal of "spiritual democracy," in which all people are equal due to their identity with a transcendent self such as that found in "Song of Myself," but they have not identified the best philosophical model for such a political viewpoint. I believe that the parallel between Whitman's thought and Vedantic mysticism, already developed by V. K. Chart and others, may be expanded to account for Whitman's political thought. Past studies of Whitman and Vedanta have focused only on the advaitic aspects of his writing, but in his later years he came to adopt a visistadvaitic stance similar to that of Ramanuja. In the political sphere, his concept of a Brahmanic self shared by all people led him to not only believe that all people are equal, but that they also possess the capacity to become contributors to a democratic society. Whitman felt that the poet was the primary means by which the masses could attain mystical consciousness and the concomitant social harmony. The ideal poet described in Democratic Vistas and the Preface to the 1855 Leaves of Grass serves as a mediator between the people as they are and Whitman's ideal of a completely unified democratic society and thereby parallels the Vedantic guru's function of bridging the relative and absolute levels of reality.Department of English
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Abdelkhalek, Saliha Osama Farid. "Being, reification and ritual : the esoteric paradigm of Ibn Arabi." Thesis, University of Exeter, 2018. http://hdl.handle.net/10871/34518.
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Despite being a key notion in the examination of the process of human objectification, reification has not received sufficient attention in recent years, especially in the study of religion. Building on Axel Honneth’s analysis, I examine the concept of reification within a Sufi context, more precisely, within the esoteric paradigm of Ibn ‘Arabī’s oneness of being (waḥdat al-wujūd). I contend that the root of reification, not only lies in the forgetfulness of the origin of cognition in recognition, as Honneth argued, but also in the forgetfulness of the origin of recognition in pure consciousness, i.e. the oneness of being. I argue that since the problem of reification consists of the loss of the primacy of our non-discursive dimension over the discursive one, the solution must lie in the rectification of that order. This can only be brought about through mystical experience, in which a momentary suspension of thought occurs, and our identity as part and parcel of the continuum of consciousness is disclosed. Hence, I argue for the necessity of the preparation for mystical experience through ritual practice, as it moves us from discursive to non-discursive states of being. Through physical activity, our sense of embodiment is increased, shifting us from a ‘thinking’ to a ‘sensory’ mode, which paradoxically detaches us from our identification with the physical body. Using phenomenological methods and knowledge by presence theories, I examine Ibn ‘Arabī’s esoteric approach to the ritual practice of purification, prayer and fasting. I maintain that the essence of ritual is the disclosure of one’s ontological poverty, which within the paradigm of the oneness of being (waḥdat al-wujūd), must also amount to the phenomenal self-differentiation of the divine. Thus, I conclude that the root of the problem of reification essentially lies in accounts of selfhood.
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Haynes, Anthony Richard. "Majesty and poverty of metaphysics : the journey from the meaning of being to mysticism in the life and philosophy of Jacques Maritain." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/33249.
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This study is concerned with the spiritual impetus and the lived dimension of the philosophy of the French Thomist Jacques Maritain in light of John Caputo's Heideggerian critique of Thomist metaphysics. In Heidegger and Aquinas: An Essay on Overcoming Metaphysics, Caputo argues that the thought of Thomas Aquinas, probably the most important and most representative figure of orthodox Catholic thinking, is a paradigmatic case of what Martin Heidegger calls 'ontotheology'. This is the dominating tendency of Western philosophy and theology to view Being not as a mystery, but metaphysically as a mere collection of things which are simply present- external to the human being and the value of which is use. For Aquinas, according to Caputo, God is the highest 'being' that creates other 'beings', and it is in virtue of this relationship that human beings, allegedly made in God's image, view the world simply as a collection of things to be manipulated. The first question constituting this study's point of departure, then, is: if Aquinas is indeed an exemplar of ontotheological thinking, is the same true of Jacques Maritain, perhaps the twentieth century's most influential follower and interpreter of Thomas Aquinas? Yet in the same work Caputo also proclaims that what has been said is not the whole truth about Aquinas, and the argument that his thought is an instance of ontotheology is in fact what Caputo sets out to respond to-for the sake of recovering an Aquinas who was not a 'cold rationalist', but a spiritually gifted contemplative, a Catholic saint. Caputo makes the case that we can, by employing a method of 'retrieval' or 'deconstruction'-inspired by Heidegger and Jacques Derrida-find that which is hidden or left 'unthought' in Aquinas but which nevertheless determines his entire philosophical and religious life. This, Caputo argues, is a pre-metaphysical, mystical tendency directed towards the mystery of being, which overcomes metaphysics and escapes ontotheology. Here I apply this Heideggerian critique and retrieval to Maritain, and I argue that while there is in Maritain the same 'ontotheological' tendency to view reality as a collection of things and God as paradigmatic maker of things-the prima causa so richly expressed in Thomistic doctrines of the 'transcendentals' and participative being-there is in him a deep pre-metaphysical, mystical tendency which is, in fact, far more explicit than in Aquinas. In the first part of the study, I compare the philosophical doctrines and projects of Maritain and his first teacher and guide, Henri Bergson, and then of Heidegger in relation to Maritain. I also give a sketch of Maritain's religious and intellectual development, identifying the key religious and artistic figures involved: the novelist Léon Bloy and the painter Georges Rouault. In light of the philosophical analyses and what can be gleaned from Maritain's biographical notes, his correspondence, and the biographical insights provided by those close to him, I argue that we can see in Maritain the same concern for the question of the meaning of being in relation to human life that we find in Heidegger, and that, like Heidegger, this concern underlies his philosophical thought and serves as the impetus for something beyond philosophy. I show that from his Bergsonian beginnings to his later days as a Little Brother of Jesus, Maritain has a profound sense of the pre-conceptual and intuitive kinds of knowledge that we find in existentialist thinkers such as Heidegger, and also artists and mystics. I posit that while Maritain claims what he calls the 'intuition of being' is the most primordial experience human beings can have of ultimate reality, there is, in fact, an experience, or aspiration to have such an experience, which is even more basic, with greater implications for overcoming metaphysics and ontotheology: mystical communion with ultimate reality. The aspiration for such communion is, I claim, the 'unthought' in Maritain that must be sought out for the purpose of retrieving a Maritain who goes beyond metaphysics. Mapping out the main branches of Maritain's thinking about being in terms of the classical doctrine of the 'transcendentals' and corresponding instances of connatural knowledge, the second part of the study is devoted to finding where, in Maritain's thought, a retrieval might be possible. Examining Maritain's conceptions of the connatural experience-knowledge of the moral good and mystical experience, I conclude that we cannot discover any overcoming of metaphysics and ontotheology in either when they are taken on their own terms. For underlying both conceptions, I claim, is Maritain's 'master concept' of the 'act of existence', or esse, the metaphysical principle which makes it possible for the human being to take hold of their own existence and participate in the moral and divine life. The distinction between esse and the essence of beings (essentia) and a stress on the former, as Caputo argues with regard to Aquinas, in fact only supports Heidegger's thesis on the ontotheological character of Thomist thought. For a stress on esse, the principle by which God creates and sustains things in existence is only the outcome of a preoccupation with conceiving God primarily as the 'maker' of things. And what of esse when it comes to mystical experience? Mystical experience, Maritain says, is that of which metaphysical wisdom 'awakens a desire' even while it is unable to attain it, such that the testimony of it, such as that provided by St. John of the Cross, 'no philosophical commentary will ever efface'. Yet here, too, esse only serves to make an unbridgeable ontological and cognitive divide between God as viewed in terms of His causal transcendence and as an intentional object of consciousness, as presence- something or someone external to oneself. This is so even as one is, in virtue of the connatural experience-knowledge of love, united with Him in 'one spirit', as Maritain says, following St. John of the Cross. Given this, I seek a retrieval of Maritain elsewhere, in the richest and most original areas of his thought: the connatural experience-knowledge of the artist and the relationship between the artist and the mystic. For Maritain, true artists and mystics are not concerned with reducing reality to manageable chunks but with expressing the mystery of reality, and, as I demonstrate in the final two chapters, it is when the vocations of the Catholic artist and the Catholic mystic converge in Maritain's reflections-in the cases of Léon Bloy, St. John of the Cross, and Maritain's wife Raïssa-that we are able to retrieve a Maritain that, while very much remaining a Catholic philosopher, is also a mystic. I claim that it is when his thought is situated in its wider existential and religious context that Maritain as both thinker and contemplative escapes the charge of ontotheology because there exists in him a primordial and utterly determining mystical aspiration to experience a communion in love with ultimate reality, best expressed in terms of poetic and mystical language, rather than the metaphysical language of Thomist philosophy. Essential in demonstrating this are events in Maritain's life as well as people-artists and mystics-who reveal the mystery of Being to him. Toward the end of the study, I claim that this immanent mysticism in Maritain-which, unlike that of Caputo's retrieved Aquinas-balances apophatic and cataphatic elements and, as such, is complex and profound enough to render the categories of contemporary debate on the nature of mysticism and mystical experience in need of revision.
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Bérard, Bruno. "Un philosophe et théologien occultisant au XIXe siècle : la vie et l’œuvre de l’abbé Paul François Gaspard Lacuria (1806-1890)." Thesis, Paris, EPHE, 2015. http://www.theses.fr/2015EPHE5007.
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Dans un siècle postrévolutionnaire particulièrement marqué par les tumultes politiques, le progrès scientifique, les idéologies sociales et le développement de la rivalité entre la raison et la foi, l’abbé Paul François Gaspard Lacuria (1806-1890) élabore son œuvre principale : Les Harmonies de l’être, dont l’objectif annoncé est précisément de réduire l’opposition apparemment irréductible entre science et foi. C’est sous l’égide de la doctrine trinitaire, et grâce à des considérations géométrico-mathématiques, que l’abbé recherche cette conciliation philosophique harmonieuse qui doit fonder, selon lui, les bases synthétiques d’un savoir universel ramené en définitive à la « Grande Unité ». L’absence de travaux universitaires abordant le cas de ce métaphysicien mystique, marqué par l’occultisme à des titres divers, nous a incité à entreprendre le présent travail qui comporte, outre une biographie complète de l’auteur, une présentation et une analyse détaillées de son œuvre, enfin un examen de la postérité de celle-ci et de son influence posthumeIn the aftermath of the Great Revolution, France witnesses, during the Nineteenth Century, and apart from continuous political turmoils, the development of scientific progress, social ideologies, and new phases in the progressive evolution of the age-old strife between faith and reason. It is during this eventful period that Father Paul François Gaspard Lacuria (1806-1890) elaborates his main work : Les Harmonies de l’être, with the declared intention of bridging the gap between science and faith. Basing himself on the trinitarian doctrine of Roman Catholicism as well as on deep-reaching geometrical and mathematical analogies, Father Lacuria seeks an harmonious philosophical synthesis capable of establishing a universal knowledge, ultimately reducible to the “Great Unity”. The conspicuous lack of an academic monograph devoted to such an important mystical figure, whose work borders sometimes on occultism, has given birth to the present research, which attempts to retrace the French metaphysician’s biography and to give a detailed analysis of his works and of their posthumous fate
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Blouin, Philippe S. "La phénoménologie comme manière de vivre." Thesis, Normandie, 2020. http://www.theses.fr/2020NORMR009.
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Au cœur de la phénoménologie gît une thèse métaphysique selon laquelle le flux phénoménal du vécu (Erlebnisstrom) puise son sens et son être en lui-même, plutôt que d’une quelque réalité extérieure ou sous-jacente. En outre, cette thèse de l’autonomie existentielle du flux phénoménal, ou de l’équivalence de l’être et du paraître, ne s’atteste que moyennant une transformation complète de notre rapport au monde, où l’on s’efforce de se mettre à l’écoute des choses, et du mystère qui les enveloppe, plutôt que de les maîtriser. Pris ensemble, cette thèse métaphysique et cette attitude du laisser-être (Seinlassen) constituent les deux piliers de la phénoménologie comme manière de vivre dont la présente thèse se propose de tracer les grandes lignes. Pour ce faire, nous centrons nos recherches sur l’œuvre du fondateur de la phénoménologie, Edmund Husserl, que nous soumettons toutefois à une critique immanente; c’est Husserl qui à la fois dégage l’idée d’une phénoménologie comme manière de vivre et lui pose le plus sérieux obstacle. Cette tension au sein de la pensée husserlienne s’aperçoit à même les deux exigences qui la définissent : celle du « retour aux choses mêmes », d’une part, et celle de la description eidétique, de l’autre. À l’aide de différents interlocuteurs – qui nous permettent d’interroger Husserl rétrospectivement (Pyrrhon), contemporainement (James, Bergson) et prospectivement (Heidegger) –, nous montrons que ces deux exigences sont en fait incompatibles, et proposons afin de résoudre cette contradiction d’éliminer un de ses termes, soit l’exigence de description eidétique. Se fait alors jour la possibilité d’une phénoménologie qui assume pleinement sa vocation existentielle. Enfin, en parallèle à cette critique immanente de Husserl, et afin de l’étayer, nous développons une explication génétique de l’ἐποχή transcendantale, où celle-ci est caractérisée en tant que conversion de l’attitude naturelle à une forme de conscience postréflexive, c’est-à-dire mystiqueAt the heart of phenomenology lies a metaphysical claim according to which the phenomenal stream of lived experience (Erlebnisstrom) derives its meaning and its being from itself, rather than from some external or underlying reality. Moreover, this claim of the existential autonomy of the phenomenal stream, or of the equivalence of being and appearing, can only be verified through a complete transformation of our relationship to the world, where we seek to become mindful of things, and of the mystery in which they are steeped, rather than seeking to master them. Taken together, this metaphysical claim and this attitude of letting-be (Seinlassen) constitute the two pillars of phenomenology as a way of life, which the present thesis proposes to describe in broad outline. To do so, we focus our research on the work of the founder of phenomenology, Edmund Husserl, which we submit however to an internal critique; it is Husserl who both allows us to contemplate the idea of phenomenology as a way of life and at the same time poses the greatest obstacle to it. This tension within Husserlian thought can be seen in the two imperatives that define it: that of the “return to the things themselves”, on the one hand, and that of eidetic description, on the other. With the help of various interlocutors – who allow us to interrogate Husserl retrospectively (Pyrrho), contemporaneously (James, Bergson) and prospectively (Heidegger) – we show that these two imperatives are in fact incompatible, and propose in order to lift this contradiction to eliminate one of its terms, namely the imperative of eidetic description. Thus a path is cleared for a phenomenology that fully commits itself to its existential vocation. Finally, in parallel to this internal critique of Husserl, and to better support it, we develop a genetic explanation of the transcendental ἐποχή, where it is characterized as a conversion from the natural attitude to a post-reflective, that is mystical, form of consciousness
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Tavares, Francisco Renato 1981. "Metafísica e Misticismo no Tractatus de Wittgenstein." [s.n.], 2013. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281686.
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Orientador: Arley Ramos MorenoDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
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Resumo: Este trabalho mostra que o misticismo do Tractatus é de fundamental importância para a compreensão da atitude de Wittgenstein perante o mundo e a vida. O místico que se mostra na estrutura do mundo e da linguagem é inefável e, é a única solução para a metafísica. O Tractatus não pretende ser uma negação positivista da metafísica, como sugerido pela interpretação dos membros do Círculo de Viena. Wittgenstein, nesta obra, inaugura uma nova postura diante da metafísica. Quando se atinge a perspectiva de contemplação do mundo sub specie aeterni, é possível perceber porque a metafísica é incapaz de expressar o que há de mais sublime. O silêncio é a única atitude lógico-filosófica de quem compreende que a linguagem esbarra em seus limites, nos limites do mundo, toda vez que queira dizer algo sublime
Abstract: This work shows that the mysticism of the Tractatus is of fundamental importance for the understanding Wittgenstein's attitude towards the world and life. The mystic which is showed in the structure of the world and language is ineffable, and is the only solution for the metaphysics. The Tractatus is not intended to be a positivist denial of metaphysics, as suggested by the interpretation of the members of the Vienna Circle. Wittgenstein, in this work, inaugurates a new attitude toward metaphysics. When one achieves the perspective of contemplation of the world sub specie aeterni, it is possible to see why the metaphysics is unable to express what is most sublime. Silence is the only logical and philosophical attitude of one who understands that language comes up against its limits, within the limits of the world, every time one wants to say something sublime
Mestrado
Filosofia
Mestre em Filosofia
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DeBord, Charles Eugene. "Two responses to a moment in the question of transcendence: a study of first boundaries in Plotinean and Kabbalistic cosmogonical metaphysics." Thesis, Texas A&M University, 2003. http://hdl.handle.net/1969.1/445.
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This thesis contrasts the Plotinean attitude towards transcendence at the cosmological level with that of certain Kabbalistic authors of the 13th-17th century. Special emphasis is placed on the different approaches taken by each of the two sides to addressing the origin of otherness. Following a brief introduction to the notion of the question of transcendence, the first major part (chapter II) is dedicated to an exploration of the Plotinean conception of metaphysical "descent" from the One to subsequent hypostases. The second major part (chapter III) focuses on Kabbalistic conceptions of the descent from the indefinite infinite to the finite (limited) realm. Finally, I attempt to illustrate the questions and concerns common to each of the two cosmologies. In so doing, I make use of semiotic concepts to clarify the contrast between the two models.
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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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Hudson-Humphrey, Jake. "Mystical Experience and Epistemic Injustice." Scholarship @ Claremont, 2019. https://scholarship.claremont.edu/cmc_theses/2037.
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In this paper, we explore mystical experiences and knowledge through the application of Miranda Fricker's framework of epistemic injustice. Focusing on experiences in which the usual division between Self and Other temporarily dissolves (brought about spontaneously, through contemplative or religious practice, or through the ingestion of psychedelics), we examine the knowledge gained from these experiences in its multiple forms and discuss how the mystic, when attempting to share the knowledge she has gained, may face challenges to effective testimonial exchange which constitute testimonial injustices. Similarly, due to a cultural privileging of the rational and objective, we imagine how the mystic’s interlocutor in an exchange may lack the necessary epistemic resources to understand an account of the mystic’s experience and its epistemic fruits as knowledge, thus subjecting the mystic to a hermeneutical injustice. Exploring the possibility of an anti-mystical bias, we present a new realm for the application of Miranda Fricker’s concepts.
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Reddan, Marion. "Heidegger and the mystery of being." School of English Literatures, Philosophy and Language - Faculty of Arts, 2009. http://ro.uow.edu.au/theses/825.
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Martin Heidegger has been described as the philosopher of being. His work is a critique of the dualistic thinking of the metaphysical tradition, where being is regarded as a fundamental ground, and indubitable knowledge is prioritised over sensuous experience. Heidegger’s own view is that being is an absence of ground, and a dynamic process in which things emerge into presence from concealment. Whereas the tradition interprets being as a concept, Heidegger focuses on what he describes as “the experience of being.” His inquiry draws upon the medieval mystics’ relationship to God, and the Presocratic philosophers’ experience of wonder at the mystery of existence. In an attempt to understand being itself, Heidegger analyses the being of the human, “Dasein.” He argues that because we find ourselves thrown into the world and having to face the imminent possibility of death, we engage in a process of self-creation by projecting ourselves into possibilities. In his later work, Heidegger presents the idea that being and Dasein belong to each other, and can only be understood on the basis of an originary form of difference that is both a union and a separation. My theory is that the dualities structuring thought and language are a consequence of our existence as embodied, spatio-temporal beings, and that metaphysics is one of the ways in which that duality is expressed. I compare Heidegger’s notion of originary difference with the concepts of chōra in Plato, and the apeiron in Anaximander. The two Greek philosophers describe a dynamic, non-dual state of potential from which everything that exists is generated and sustained. Such a state is reflected in the interpretations of mystical experience, where subjects in various traditions throughout history have reported a sense of oneness in the apparent dissolution of the temporal and the spatial. In contrast to Heidegger’s later view that mysticism is an expression of metaphysics, I propose that mystical experience is a pathway to the experience of being. {Contact author: vkaqm88d@netspace.net.au}
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Koelliker, Lee. "For knowledge and love the mystical experience of Suhrawardi and San Juan de la Cruz /." Waltham, Mass. : Brandeis University, 2009. http://dcoll.brandeis.edu/handle/10192/23233.
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Petersen, Michele Therese Kueter. "A hermeneutics of contemplative silence: Paul Ricoeur and the heart of meaning." Diss., University of Iowa, 2011. https://ir.uiowa.edu/etd/1494.
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The practice of contemplative silence, in its manifestation as a mode of capable being, is a self-consciously spiritual and ethical activity that aims at a transformation of reflexive consciousness. I assert that contemplative silence manifests a mode of capable being in which we have an awareness of the awareness of the awareness of being with being whereby we can constitute and create a shared world of meaning(s) through poetically presencing our being as being with others. The doubling and tripling of the term "awareness" refers to five contextual levels of awareness, which are analyzed, including immediate self-awareness, immediate objective awareness, reflective awareness, reflexive awareness, and contemplative awareness. The analysis culminates with the claim that contemplative silence manifests a mode of capable being, one which creates the conditions of the possibility for contemplative awareness. A hermeneutics of contemplative silence manifests a deeper level of awareness--contemplative awareness--as a poetics of presencing our human solidarity. Contemplative awareness includes both an experience and an understanding of the proper ordering of our relational realities. My claim is that contemplative awareness can and should accompany the practice of contemplative silence in order to appropriate the meaning of a silence embodied in the here and now, through the hermeneutical endeavor. Contemplative awareness elicits movement in thinking, and involves the ongoing exercise of rethinking our relational realities in and for the world.
I join three moments in the hermeneutical process--description, explanation, and interpretation--with the three moments in the traditional religious journey to spiritual and ethical maturity--the purgative, the illuminative, and the unitive. I present a conceptual framework that opens to hermeneutics, and a way to think about ongoing appropriation of a mode of capable being as growth in the human capacity to make and carry meaning. The threefold way, as it is interpreted in this study, is a heuristic model of the invariant elements of the tradition of contemplative silence. There is reflexivity to the structure, because a study of the practice is an exemplification of the practice, which produces the very practice that it is talking about.
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Peres, Carolina Violante. "A escada de Wittgenstein : as relações entre mundo, linguagem e misticismo no tractatus." [s.n.], 2006. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279286.
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Orientador: Arley Ramos MorenoDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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Resumo: Este trabalho é uma tentativa de mostrar que Wittgenstein, no Tractatus, endossa um misticismo estrito senso, ou seja, que ele entende o Místico, em última instância, de modo monista, como substância una da realidade. No Tractatus Wittgenstein considerava que o indizível, e portanto, o Místico, só poderia ser delimitado a partir do interior do dizível. Assim, só a compreensão correta dos limites do mundo e da linguagem que o expressa poderia revelar o aspecto místico da realidade. A estrutura da linguagem e do mundo que ela afigura seria como uma escada e o Místico seria a verdade encontrada por aquele que conseguisse escalar os degraus dessa escada, passando através dela, por ela e para além dela (6.54). Procuraremos, neste trabalho, reconstituir os degraus que Wittgenstein teria galgado, partindo do interior da estrutura da linguagem e do mundo, de modo a atingir a verdade mais elevada sobre a realidade, que seria o Místico
Abstract: This work attempts to show that, in the Tractatus, Wittgenstein assumes a stricto sensu mysticism, i.e., that he understands the Mystic, in the final analysis, in a monist manner or as the one single substance of reality. In the Tractatus, Wittgenstein considers that the unsayable, and therefore the Mystic, could only be delimited starting from the interior of the sayable. Thus, only the correct understanding of the limits of the world and of the language that expresses it could reveal the mystic aspect of reality. The structure of language and of the world that it depicts would be like a ladder and the Mystic would be the truth encountered by whoever succeeds in climbing its steps, thus passing through them, on them, over them (6.54). In this work, we seek to retrace the steps that Wittgenstein would have climbed, starting from the interior of the structure of language and of the world, to reach the highest truth about reality, which would be the Mystic
Mestrado
Mestre em Filosofia
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Lisboa, Hindemburgo. "Revisitando a influências das tradições místicas na construção do sistema de mundo newtoniano: a dupla face de Jano." Universidade Federal da Paraíba, 2015. http://tede.biblioteca.ufpb.br:8080/handle/tede/7886.
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This paper presents a study about the relationship between the arcane traditions, alchemy, astrology, Hermeticism, Kabbalah, and the construction of the system of the Newtonian world. The discovery and subsequent publication of Newton‟s scholia drew a man to whom the mythical language and scientific language were converging. Their belief in Prisca Sapientia [pristine wisdom, primeval], led him to an attitude of reverence to the ancients‟ knowledge, hence their immersion in the mystical philosophy whose tenets have exerted a substantial influence in the development of their work. Indeed, we show that to Newton, science and mysticism was a unison reality. His natural philosophy cannot be dissociated from their metaphysical speculations. We also point out the fact that religion and mysticism are instances that do not overlap, and signaled in the text that the historical separation between religion and science was the product of political circumstances rather than philosophical. Comprising mainly literature, this work was constructed from a historical analysis of primary and secondary sources. We based the study of key works by Newton on an exhaustive reading of the leading biographers and commentators of his work, such as Richard S. Westfall, James Gleick, David Berlinski, Richard Brennan, Michael White, Philip Ashley Fanning, Bernard Cohen, John Henry, Betty Jo Teeter Dobbs, Edwin Burtt, among other classic authors. In light of this hermeneutic, we point out the nature, the scope and the implications of mysticism influence in Newtonian work. Isaac Newton‟s life and work emerge as platforms to revisit the ambivalent nature of the modern experimental science origins and foundations. This is the configuration of a new way to make history, producing knowledge under an integral historiographical perspective.
Este trabalho apresenta um estudo a propósito da relação entre as tradições arcanas, alquimia, astrologia, hermetismo, cabala, e a construção do sistema de mundo newtoniano. A descoberta e posterior publicação dos escólios de Newton desenharam um homem para o qual a linguagem mítica e a linguagem científica eram convergentes. A sua crença numa Prisca Sapientia [sabedoria primeira, prístina, primeva], conduziram-no a uma atitude de reverência para com o conhecimento dos antigos, daí a sua imersão na filosofia mística, cujos postulados exerceram uma influência substancial na elaboração dos seus trabalhos. Com efeito, procuramos demonstrar que em Newton ciência e mística eram uma realidade uníssona. A sua filosofia natural não pode ser dissociada de suas especulações metafísicas. Apontamos também o fato de que religião e mística são instâncias que não se confundem, bem como sinalizamos neste texto que a separação histórica entre religião e ciência foi produto de circunstâncias políticas mais do que filosóficas. De natureza essencialmente bibliográfica, este trabalho foi construído a partir de uma análise historiográfica de fontes primárias e secundárias. Fundamentamos o estudo das obras-chave de Newton em uma leitura exaustiva dos principais biógrafos e comentadores do seu trabalho, a exemplo de Richard S. Westfall, James Gleick, David Berlinski, Richard Brennan, Michael White, Philip Ashley Fanning, Bernard Cohen, John Henry, Betty Jo Teeter Dobbs, Edwin Burtt, entre outros autores clássicos. À luz dessa hermenêutica, apontamos a natureza, bem como o alcance e implicações da influência da mística na obra newtoniana. A idéia que subjaz a essa dissertação é trazer Newton em sua completude, desconstruindo o retrato tradicional, mutilado, ideologicamente estabelecido pela tradição. A vida e a obra de Isaac Newton emergem como plataformas para revisitarmos a natureza ambivalente das origens e fundamentos da moderna ciência experimental. Trata-se da configuração de uma nova maneira de fazer história, produzindo conhecimento numa perspectiva historiográfica integralizante.
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Wright, Nora F. "Beyond Words: The Remystification of the Divine through Dance, Silence and Theopoetics." Scholarship @ Claremont, 2011. http://scholarship.claremont.edu/scripps_theses/1.
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This thesis challenges Classical Christian presentations of God based on exclusive and literalized metaphors. This piece explores the response of three dissenting groups, who place their emphasis on an experiential theology, directly challenging the use of conventional language to describe God. The Quaker practice of silent worship, Isadora Duncan’s dance form and Theopoetics each demand that religious structures enable an experience of the Divine that is spontaneous, mysterious and deeply personal.
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Oliveira, Ednilson Turozi de. "A resistência à mística em Emmanuel Lévinas." Universidade Federal de Juiz de Fora (UFJF), 2006. https://repositorio.ufjf.br/jspui/handle/ufjf/3366.
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FAPEMIG - Fundação de Amparo à Pesquisa do Estado de Minas Gerais
Este trabalho se propõe a pesquisar a resistência à mística em Emmanuel Lévinas. A resistência à mística adquire porte de argumentação filosófica tendo como ponto de partida o tema da subjetividade e atingindo seu ápex no contexto da reflexão acerca da linguagem e do desejo metafísico. A originalidade da argumentação que surge da resistência levinasiana à mística é que esta contribui para a confluência entre metafísica e ética. A quebra com as categorias primazes da metafísica da mística levou Lévinas a elaborar uma ética para além dos moldes das filosofias influenciadas pela mesma. O afastamento de Lévinas em relação à mística, então, não se insere nas suas obras por um acaso, uma vez que sem esse afastamento seria impossível traçar uma separação radical entre o “eu”, o infinito e outrem. Em Totalité et Infini, Autrement qu´être ou au-delà de l´essence e De Dieu qui vient à l´idée, a ética é separada da mística. Para Lévinas, não há regresso ao, participação no, e união com o Uno. Há, em vez disso, a revelação do infinito à guisa de um brilho ambíguo no rosto humano.
The aim of this research is to investigate Emmanuel Levinas’s resistance toward mysticism. The Levinasian argument regarding mysticism acquires the character of a philosophical argumentation starting from the theme of subjectivity and reaching its apex within the context of the reflection about language and metaphysical desire. The originality of the discussion that arises from the Levinasian resistance toward mysticism is that it has contributed to the confluence between metaphysics and ethics. Lévinas´s rupture with the main categories of the metaphysics of mysticism led him to elaborate an ethics beyond the modes of philosophies influenced by it. Lévinas´s distancing himself from mysticism in his major philosophical works plays an essential role within his philosophical thought because, without this distance, it would be impossible for him to trace a radical separation between the “I”, the infinite and others. In Totalité et Infini, Autrement qu´être ou au-delà de l´essence, and De Dieu qui vient à l´idée ethics is separated from mysticism. For Lévinas, there is neither a return to, nor participation in, nor union with the One. There is, instead, revelation of the infinite in the manner of an ambiguous shine in the human face.
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Maalouf, Charbel. "Erôs de Dieu, érôs de l’homme. Une mystique érotique chez Grégoire de Nysse." Thesis, Paris 4, 2010. http://www.theses.fr/2010PA040251.
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Notre recherche porte sur la théologie mystique chez Grégoire de Nysse et effectue une relecture de la mystique du Nysséen à partir de deux thématiques capitales dans l’œuvre de ce dernier : la thématique gnoséologique et la thématique érotique. Au cours de cette étude, nous montrons la place considérable de la gnôsis dans l’œuvre grégorienne et nous redéfinissons le statut de celle-ci dans l’ascension de l’âme vers Dieu en lien étroit avec l’amour. Cet amour, désigné par l’érôs, constitue le double mouvement de l’expérience mystique et se définit comme l’érôs de Dieu pour l’homme (l’incarnation du Christ) et l’érôs de l’homme vers Dieu (la divinisation de l’homme). Cette conception de l’érôs résulte à la fois d’une continuité et d’une discontinuité par rapport à l’héritage philosophique grec, dans une relation qui nous invite à redéfinir la théologie comme généalogie. À partir de cette aventure érotique entre Dieu et l’homme, Grégoire établit une relation intrinsèque entre foi et raison et pose les fondements d’un dialogue véritable entre théologie et philosophie puisque, selon lui, la véritable ascension mystique ne saurait être détachée de la démarche gnoséologique, elle-même étroitement liée à l’expérience érotique. Ainsi la mystique, fondée sur la gnôsis et l’érôs, redéfinit-elle la théologie comme mystiqueThis piece of research into Gregory of Nyssa’s mystical theology provides a rereading of Gregory’s mysticism, based upon two leading themes in his work: gnoseology and eros. The study demonstrates the considerable space Gregory gives to gnôsis in his work, and redefines the role it plays in the soul’s ascent to God, which is closely connected with love. This love, designated as erôs, constitutes the dual movement of mystical experience, and is defined as the erôs of God for human beings (incarnation of Christ) and as the erôs that draws human beings towards God (divinisation of humanity). Such a conception of erôs is both continuous and discontinuous with the Greek philosophical tradition, a relation that invites a redefinition of theology as genealogy. On the basis of this erotic adventure between God and humankind, Gregory establishes an intrinsic relation between faith and reason, and lays the foundations of a genuine dialogue between theology and philosophy. For according to him, authentic mystical ascent cannot be detached from the gnoseological process, which, in turn, is closely linked to erotic experience. In this way, a mysticism founded on gnôsis and erôs leads to a redefinition of theology as mysticism
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Dookhy, Riyad. "L'impossible rature de la présence ou la spatialité du néant : l'apport du "non-lieu" chez Sohravardî." Thesis, Strasbourg, 2016. http://www.theses.fr/2016STRAC040.
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Le Dasein ne pourra jamais « être » son « là ». Une telle remarque pourra surprendre. Toutefois, dès lors que la totalité ou la plénitude d'un « là » soient pensées, ce dernier se révèle transi de néant. Or, parler du néant implique une méthode propre, car c’est l’absence de tout « phénomène ». Devons-nous plutôt, et « déjà », constater la mort de la phénoménologie, son incapacité de « dire » ce qui est radicalement « sans » phénomène, même à entendre ce qu’elle nous aura enseigné ? C'est alors une Méthode du Néant qui se « donne » – ou plutôt « qui se sera déjà donnée », maintenant, comme dans l’Histoire – comme reste irréductible, têtu et tenace. Ce Néant implique qu’il est tant sans « temporalité » que sans « spatialité ». Il nous importe, par conséquent, de pouvoir « penser » le « non-lieu » et d’entendre à nouveaux frais ce que l’histoire nous en informe, notamment dans la pensée de Sohravardî. Le paradoxe est que cette histoire est peut-être elle-même hors histoireThe Dasein cannot « be » its « be-ing-there ». Such a proposition may surprise us. However, where the totality of a « there » is considered, the latter reveals itself as kneaded by « nothingness ». Further, nothingness would imply its own method. Here, one is dealing with the absence of all phenomena. Should we, and « already », find in favour of the death of phonemenology, of its incapacity to « say » what is radically « without » phenonmenon, even where we are to heed what this tradition has taught us ? A Method of Nothingness, the kind which is sought here, seems to propose itself – or rather « has already proposed itself », as it is within History – as an irreducible, stubborn and tenacious one. Nothingness does imply the absence of « temporality » as well as « spatiality ». Consequently, we are driven to « think » the « no-where » and to heed afresh what history has taught us, namely the thought of Sohravardî on the matter. The paradox is this may bring us outside history itself