Log in

Relevant bibliographies by topics / Mysticisme – Philosophie / Journal articles

To see the other types of publications on this topic, follow the link: Mysticisme – Philosophie.

Journal articles on the topic 'Mysticisme – Philosophie'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Mysticisme – Philosophie.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

Mattéi, Jean-François. "Les deux versants de la pensée. A propos du livre de Jean Grondin: Le tournant dans la pensée de Martin Heidegger." Dialogue 27, no. 4 (1988): 675–85. http://dx.doi.org/10.1017/s001221730002028x.

Full text

Abstract:

Si les interprétations de ce qu'il est convenu de nommer la « dernière philosophie » de Heidegger sont aujourd'hui monnaie courante, non sans risque d'inflation parfois quand on les lie sans précaution à l'engagement politique de l'auteur de Sein und Zeit, personne pourtant n'avait jusqu'ici pris le risque d'aborder la question controversée du « tournant » de front. Les différences évidentes entre un Heidegger I, parti de la phénoménologie pour revenir à une « ontologie fondamentale », et relevant encore à ce titre de la philosophie, et un Heidegger II, voué désormais à une « autre pensée » réfractaire à l'élaboration conceptuelle, sinon à une sorte de mysticisme poétique, paraissent si tranchées à la plupart des commentateurs qu'ils entérinent sans plus attendre une telle division. Celle-ci a d'ailleurs été accréditée par l'auteur lui-même qui, le premier, mentionna l'existence d'un « tournant » (Kehre) de sa propre pensée, en termes réservés toutefois, sinon énigmatiques.

APA, Harvard, Vancouver, ISO, and other styles

2

Bocken, Inigo. "Mystik als Tat? Philosophie und Spiritualität bei Maurice Blondel." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 5, no. 1 (December 18, 2019): 76–97. http://dx.doi.org/10.30965/23642807-00501005.

Full text

Abstract:

Abstract Mysticism as Act. Philosophy and Spirituality in Maurice Blondel Mysticism plays a crucial role at the background of Maurice Blondel’s ‘philosophy of action’ (1893). In the years after his main work, his interest for mysticism increases. The discussion about the role of mysticism is even the battlefield of his debate with Jacques Maritain (1882–1973), who criticizes Blondel of allowing in his philosophy a direct contact with the Divine. Maritain does not accuse Blondel of ‘modernism’, but is very close to it. In order to explain his understanding of mysticism, the article outlines the intensive cooperation between Blondel and Henri Bremond (1865–1933). Blondel was of main influence for Bremond’s text on poetry and prayer in which mysticism plays an important role. At the end of the article the role of this discussion on mysticism and philosophy for Blondel’s social philosophy has been elaborated.

APA, Harvard, Vancouver, ISO, and other styles

3

Kołoczek, Łukasz. "Ist die Heideggersche Philosophie des Seyns Mystik?" Argument: Biannual Philosophical Journal 7, no. 2 (December 1, 2017): 311–31. http://dx.doi.org/10.24917/20841043.7.2.9.

Full text

Abstract:

Is Heidegger’s philosophy of Being (Seyn) a mystique? In this article I examine whether late Heidegger’s philosophy (Gesamtausgabe volumes 65–74) can be called a mysticism. For serious reasons the answer should be negative. Heidegger’s early statements relating to the mystique are very unflattering. I try to grasp what the Heidegger’s exact attitude to the mystique is. Reflections on the mystique do not appear in late Heidegger’s philosophy (with one exception). Heidegger treats the term “mysticism” as an objection to thinking, which consists in masking a lack of understanding of thinking. According to the immanent criteria, the philosophy of Being cannot be called the mystique. But it is possible to transpose the concept of the mystique, which means to carry the word from the first in another beginning. The second part of my work is an attempt at such a transposition. As a result I obtain the word “mysticism” conceived from the side of Being, that is as a source for mysticism conceived in the traditional way. So I can say that the philosophy of Being is a mystique in this particular sense of this word.

APA, Harvard, Vancouver, ISO, and other styles

4

Lanovyk, Mariana, and Zoriana Lanovyk. "‘Eastern Poems’ by P. Kulish at Crossroads of Asian Mysticism and European Romanticism." Слово і Час, no. 8 (August 11, 2019): 56–75. http://dx.doi.org/10.33608/0236-1477.2019.08.56-75.

Full text

Abstract:

The paper considers the main Panteleimon Kulish’s epic poems “Marusia Bohuslavka”, “Baida, Prince Vyshnevetskyi”, “Muhammad and Hadiza” with the focus on their oriental background. The idea of the eastern orientation of P. Kulish originates from the works of V. Shchurat, V. Ivashkiv and others. The main attention is drawn to the fact that Kulish was considerably acquainted with eastern cultures and religious systems (especially those of Near East and Middle East which he had to know as a translator of Bible) and often used eastern concepts in his philosophic and literary works. The researcher traces the inﬂuence of different factors in Kulish’s ‘Eastern poems’ at the levels of ideology and imagery. The analysis reveals that the main sources of the author’s creative ideas were the eastern religious mystical systems (such as Islam, Suﬁ sm) as well as European Romantic works, in particular those by Lord Byron and P. B. Shelley, that were created under the same inﬂuence of the eastern philosophic doctrines and philosophy of Spinoza. This content was most vividly embodied in Kulish’s ‘cordocentric’ doctrine contrasting with ‘ratiocentric’ European philosophies. The emphasis on the concept of the heart and emotional sphere is most eloquent and obvious in the image of Woman that is interpreted as the eastern category of eternal femininity. The eastern focus is also noticeable at the thematic level (the concepts of Truth, Love, and Eternity). The main poetical peculiarities of the analyzed works are found in the mystical thinking and belief in the sacred power of the Word. Thus the language of the poems is very allegoric, enigmatic, and mysterious; it rather veils the main meaning than reveals it. So it results in double meaning or multiplicity of interpretations and demands reading the poems with a search for a certain code or cipher for decoding the author’s imagery and parabolic content. That is why the poems leave the impression of paradoxical thinking and remain difﬁcult for understanding which relate them to the works by Lord Byron and P. B. Shelley (“Revolt of Islam”). Probably this combination of Asian mysticism and European philosophies was the main reason why some critics accused Kulish of being ‘non-synthetic’ personality (S. Yefremov). But oriental focus reveals the new way for understanding and interpreting the poems by Kulish, as well as his philosophic doctrine and personal position in life.

APA, Harvard, Vancouver, ISO, and other styles

5

Schulte, Christoph. "Kabbala als jüdische Philosophie." Zeitschrift für Kulturphilosophie 2017, no. 2 (2017): 343–64. http://dx.doi.org/10.28937/1000107995.

Full text

Abstract:

Among early modern Christian kabbbalists such as Pico della Mirandola and Christian Knorr von Rosenroth, Kabbalah counts as part of philosophia perennis and esoteric Jewish philosophy. Bruckers differentiation between Kabbalah as esoteric Jewish philosophy and Maimonides as exoteric Jewish philosophy is taken up by Tiedemann and Hegel, and is well known to Schelling and Molitor. In opposition to this taxinomy among Christian philosophers, Jewish philosophers and scholars of »Wissenschaft des Judentums« like Salomon Munk, Manuel Joel, Hermann Cohen or Julius Guttmann exclude Kabbalah from the canon of Jewish philosophy proper, exemplified by Yehuda Halevi or Maimonides. It is only after World War I that Gershom Scholem inaugurates the modern research of Kabbalah as »mysticism«, juxtaposed to philosophy and to the rationalistic traditions inJudaism.

APA, Harvard, Vancouver, ISO, and other styles

6

Nafisa Mansurovna, Kushshayeva. "The philosophical worldview of Nasiridin Tusi." International Journal on Integrated Education 2, no. 6 (December 18, 2019): 153–55. http://dx.doi.org/10.31149/ijie.v2i6.227.

Full text

Abstract:

This article analyzes the philosophical outlook of Abu Ja'far Muhammad ibn Muhammad ibn Hasan Nasiruddin Tusi, who lived in the 13th century, recognized as the greatest philosopher and philosopher in the history of philosophy and mysticism, who left an indelible mark on the development of Islamic philosophy. It also provides an overview of the main issues in the philosophical and philosophical views of Nosiriddin Tusi.

APA, Harvard, Vancouver, ISO, and other styles

7

MOYAERT, Paul. "Mysticism." Ethical Perspectives 7, no. 4 (December 1, 2000): 269–78. http://dx.doi.org/10.2143/ep.7.4.503813.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

Evans, Donald. "Mysticism and Morality." Dialogue 24, no. 2 (1985): 297–308. http://dx.doi.org/10.1017/s0012217300043122.

Full text

Abstract:

In The Moral Mystic James Home has written a sequel to his Beyond Mysticism, where he ably explored a variety of philosophical issues arising from mysticism. This time his study has a special focus, and he makes an important contribution to the ongoing philosophical discussion of relations between religion and morality. As Home notes, “There is a very wide consensus in the philosophic world that religion and morality are independent of each other and that we can produce reliable moral judgments independently, with no need for religious guidance” (95). Home agrees that a non-religious morality is a reasonable option, but he claims that a religious commitment and perspective can sometimes intelligibly and legitimately affect an agent's morality. He supports this claim, not by an abstract argument, but by a descriptive analysis of the reflective process which goes on in a particular kind of religious person whom he calls the “moral mystic”. Why appeal to mysticism to show that religion can be positively and rationally relevant to morality? Such an appeal is initially implausible, for philosophers and others have severely criticized mystics for being amoral and perhaps even immoral. Home begins his book with a summary of such criticisms, but he claims that they apply to “pure” mystics rather than to his moral mystics. This distinction between mystics is crucial for his thesis.

APA, Harvard, Vancouver, ISO, and other styles

9

Smirnov, Andrey V. "Nicholas of Cusa and Ibn 'Arabi: Two Philosophies of Mysticism." Philosophy East and West 43, no. 1 (January 1993): 65. http://dx.doi.org/10.2307/1399469.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Garner, Daniel. "Philosophic Mysticism: Studies in Rational Religion ? By David R. Blumenthal." Reviews in Religion & Theology 14, no. 4 (September 2007): 570–72. http://dx.doi.org/10.1111/j.1467-9418.2007.00361_4.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

11

Moyaert, Paul. "Mysticism." American Catholic Philosophical Quarterly 76, no. 2 (2002): 281–94. http://dx.doi.org/10.5840/acpq20027624.

Full text

APA, Harvard, Vancouver, ISO, and other styles

12

Horne, James R. "Mysticism Demystified." Dialogue 24, no. 2 (1985): 291–96. http://dx.doi.org/10.1017/s0012217300043110.

Full text

Abstract:

Angel's declared purpose is to “demystify” mysticism by approaching it as we do ordinary phenomena, and his eventual conclusion is that mystical experiences are very similar to some of our everyday experiences. To demonstrate that, he provides us with three closely-argued chapters on, successively, the typology of mysticism, the reasons for mystical silence, and the relationship of mysticism to other experiences. Ultimately, he claims that mysticism need not be mysterious because all of us have quasi-mystical experiences (81).

APA, Harvard, Vancouver, ISO, and other styles

13

Jantzen, Grace M. "Feminists, Philosophers, and Mystics." Hypatia 9, no. 4 (1994): 186–206. http://dx.doi.org/10.1111/j.1527-2001.1994.tb00655.x.

Full text

Abstract:

This article challenges the widely held view that mysticism is essentially characterized by intense, ineffable, subjective experiences. Instead, I show that mysticism has undergone a series of social constructions, which were never innocent of gendered struggles for power. When philosophers of religion and popular writers on mysticism ignore these gendered constructions, as they regularly do, they are in turn perpetuating a post-Jamesian understanding of mysticism which removes mysticism and women from involvement with political and social justice.

APA, Harvard, Vancouver, ISO, and other styles

14

Alexander Magee, Glenn. "Phenomenology and Mysticism." International Philosophical Quarterly 49, no. 2 (2009): 268–69. http://dx.doi.org/10.5840/ipq200949234.

Full text

APA, Harvard, Vancouver, ISO, and other styles

15

Jones, Richard H. "Rationality and Mysticism." International Philosophical Quarterly 27, no. 3 (1987): 263–79. http://dx.doi.org/10.5840/ipq198727314.

Full text

APA, Harvard, Vancouver, ISO, and other styles

16

Phillips, Stephen H. "Mysticism and metaphor." International Journal for Philosophy of Religion 23, no. 1 (1988): 17–41. http://dx.doi.org/10.1007/bf00139085.

Full text

APA, Harvard, Vancouver, ISO, and other styles

17

Behrens, Georg. "Pike's Mysticism." Religious Studies 30, no. 1 (March 1994): 109–14. http://dx.doi.org/10.1017/s0034412500022769.

Full text

APA, Harvard, Vancouver, ISO, and other styles

18

Brunner, Fernand. "Mysticisme et rationalité chez maître Eckhart." Dialectica 45, no. 2-3 (September 1991): 99–115. http://dx.doi.org/10.1111/j.1746-8361.1991.tb00981.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

19

Schelkshorn, Hans, and Herman Westerink. "Introduction." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 5, no. 1 (December 18, 2019): 1–7. http://dx.doi.org/10.30965/23642807-00501001.

Full text

Abstract:

Abstract The emergence of a scholarly and popular interest in religious experience, spirituality and mysticism around 1900 plays a crucial role in the further transformations in religion in the twentieth century and in contemporary Western and non-Western societies. This volume contains philosophical reflections on the emergence of these new constellations, discourses and practices. The ‘rediscovery’ of the various spiritual and mystical sources and traditions, and the turn towards the individual’s religious experiences, can be situated against the background of a growing critique of global scientific positivism and the rise of secular (atheistic, Marxist) philosophies. The turn to spirituality and mysticism is associated with political projects of anti-imperialist emancipation in for example, India, the Islamic countries, Russia and Latin-America. Through philosophical inquiries into key authors such as Bergson, Blondel, James, Heidegger, Bremond, Weil, Solov’ëv, Rodó, Iqbal and Vivekenanda, this volume presents a comprehensive perspective on the fundamental issues and discussions that inspired the turn to spirituality in a modern era of secular reason.

APA, Harvard, Vancouver, ISO, and other styles

20

Jokubaitis, Alvydas. "MORALĖS MISTIKA." Problemos 79 (January 1, 2011): 7–14. http://dx.doi.org/10.15388/problemos.2011.0.1331.

Full text

Abstract:

Straipsnio tikslas – išplėtoti Ludwigo Wittgensteino mintį apie mistinius moralės elementus. Tai daroma remiantis Blaise’o Pascalio ir Immanuelio Kanto idėjomis. Pascalis kalbėjo apie meilės fenomeno mistiškumą. Kantas samprotavo apie praktinio proto mistiką. Šių dviejų autorių moralės samprata leidžia kalbėti apie mistinius moralės elementus. Remiantis Pascalio ir Kanto idėjomis, bandoma įrodyti, kad mistika nėra vien religinio mąstymo dalis, bet gali būti traktuojama kaip svarbus moralinio patyrimo elementas.Pagrindiniai žodžiai: moralė, mokslas, mistika, meilė, transcendentalizmas.Mysticism of MoralityAlvydas Jokubaitis SummaryThe aim of this article is to develop Wittgenstein’s idea of mystical elements of morality. This is done by invoking the thoughts of Blaise Pascal and Immanuel Kant. Pascal talked about mysticism of love. Kant philosophized about the mysticism of practical reason. The conception of morality developed by these two thinkers allows us to speak about mystical elements of morality. Building on from the ideas of Pascal and Kant one can try to prove that mysticism is not exclusively part of religious mode of thinking but should be treated as important part of moral experience.Science demands the usage of empirical facts. Religious people are mystics, they acknowledge entities that are not describable in scientific terms. Discussions about mysticism do not necessarily have to be based on religion. Scientists cannot accept the proposition “God exists” or “the soul is immortal”, there is no sense in talking about mysticism with them. Another way of defending mysticism looks much more promising – to prove that moral judgement has mystical elements. Ludwig Wittgenstein thought that ethics cannot be expressed in ordinary scientific language but directs towards something that is absolute and mystical.Wittgenstein thought that science is capable of exhausting the entirety of valid propositions. In his opinion, sentences about morality center on things that are absolute, transcending the world of empirical facts. This viewpoint is in agreement with the basic intentions we find in philosophy of morality of Pascal and Kant. Ethical judgement can be interpreted as one of many forms of mystical thinking. Mystical approach to ethics is dislodged to the margins of Western philosophical discourse. This has very much to do with philosophers’ distrust in religion. This article presents arguments, which prove that we can reasonably talk about mysticism of morality.Keywords: mortality, science, mysticism, love, transcendentalism.

APA, Harvard, Vancouver, ISO, and other styles

21

Perovich,, Anthony N. "Mysticism or Mediation." Faith and Philosophy 2, no. 2 (1985): 179–88. http://dx.doi.org/10.5840/faithphil19852216.

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

Phillips, D. Z. "Mysticism and Epistemology." Faith and Philosophy 12, no. 2 (1995): 167–88. http://dx.doi.org/10.5840/faithphil199512214.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

Hood, Ralph W., and Steven T. Katz. "Mysticism and Language." Review of Religious Research 35, no. 1 (September 1993): 89. http://dx.doi.org/10.2307/3511077.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

Franklin, R. L. "Interpretations of mysticism." Sophia 35, no. 2 (September 1996): 47–62. http://dx.doi.org/10.1007/bf02786033.

Full text

APA, Harvard, Vancouver, ISO, and other styles

25

Jantzen, Grace M. "Mysticism and Experience." Religious Studies 25, no. 3 (September 1989): 295–315. http://dx.doi.org/10.1017/s0034412500019867.

Full text

Abstract:

The definition of mysticism has shifted, in modern thinking, from a patristic emphasis on the objective content of experience to the modern emphasis on the subjective psychological states or feelings of the individual. Post Kantian Idealism and Romanticism was involved in this shift to a far larger extent than is usually recognized. An important conductor of the subjectivist view of mysticism to modern philosophers of religion was William James, even though in other respects he repudiated Romantic and especially Idealist categories of thought. In this article I wish first to explore William James' understanding of mysticism and religious experience, and then to measure that understanding against the accounts of two actual mystics, Bernard of Clairvaux and Julian of Norwich, who, for all their differences, may be taken as paradigms of the Christian mystical tradition. I shall argue that judging from these two cases, James' position is misguided and inadequate. Since James' account has been of enormous influence in subsequent thinking about mysticism, it follows that if his understanding of mysticism is inadequate, so is much of the work that rests upon it.

APA, Harvard, Vancouver, ISO, and other styles

26

Corduan, Winfried. "Reason in Mysticism." Philosophia Christi 3, no. 1 (2001): 199–215. http://dx.doi.org/10.5840/pc20013114.

Full text

APA, Harvard, Vancouver, ISO, and other styles

27

Blauberg, I. I. "Henri Delacroix and His Philosophical Interests." Russian Journal of Philosophical Sciences, no. 9 (December 20, 2018): 18–27. http://dx.doi.org/10.30727/0235-1188-2018-9-18-27.

Full text

Abstract:

Henri Delacroix is a French philosopher, religious scholar and psychologist, a student and follower of Bergson. He began his activity with the study of mysticism. Following the thesis “An Essay on Speculative Mysticism in Germany in the 14th Century” (1899), where the author analyzed the teachings of Meister Eckhart and the associated intellectual movement, he published several other works where he examined other historical and national forms of mysticism. Describing different types of mystical intuition, conducting a detailed psychological analysis, Delacroix interpreted the higher forms of mystical experience, contrary to the opinions of some researchers, as an expression of deep inner life and not as a special type of neurosis. His work Studies in the History and Psychology of Mysticism: the Great Christian Mystics (1908) was highly appreciated by contemporaries, and the approach he proposed to this subject gradually gained recognition and became classical. In his philosophical and psychological works, Delacroix acted as an opponent of associationism and mental atomism. He developed the treatment of consciousness as an entity, considering the various forms and manifestations of consciousness and the unconscious in their interconnection and mutual influence. He paid special attention to the relationship between language and thinking as well as child psychology and the psychology of art. In his book Language and Thinking (1924), Delacroix, relying on the concept of F. de Saussure, developed the distinction of language and speech proposed by the latter.

APA, Harvard, Vancouver, ISO, and other styles

28

Sanderlin, David. "Faith and Ethical Reasoning in the Mystical Theology of St John of the Cross: A Reasonable Christian Mysticism." Religious Studies 25, no. 3 (September 1989): 317–33. http://dx.doi.org/10.1017/s0034412500019879.

Full text

Abstract:

It is often said that Christian mystics and contemplatives deemphasize reason, especially during advanced stages of spiritual growth such as union with God. St John of the Cross insists that to be united with God in this life through faith, we must empty our intellect of all comprehensions of God in a dark night of unknowing. According to Zwi Werblowsky, John's teaching on faith means the annihilation of the intellect. Werblowsky distinguishes between cognitive and anti–cognitive mysticism, and calls John's mysticism anti–cognitive. According to Werblowsky, cognitive mysticism values distinct, detailed knowledge from divine sources about divine or human realities, while anti–cognitive mysticism rejects such supernatural knowledge as an obstacle to union with God.

APA, Harvard, Vancouver, ISO, and other styles

29

Byrom, Greg N. "Differential Relationships between Experiential and Interpretive Dimensions of Mysticism and Schizotypal Magical Ideation in a University Sample." Archive for the Psychology of Religion 31, no. 2 (May 2009): 127–50. http://dx.doi.org/10.1163/157361209x424420.

Full text

Abstract:

This study applied a body of knowledge derived from the common core thesis of mysticism to investigate the hypothesis that similarities in belief significantly contribute to the appearance of overlap between mystical and positive dimension schizotypal phenomena. Data from 211 university students who completed Hood's Mysticism Scale and Eckblad and Chapman's Magical Ideation Scale were submitted to correlational analyses. Contrary to the hypothesis, results indicated that positive schizotypy correlates more strongly with the experiential dimensions of mysticism than with the interpretive dimension of mysticism. These correlation differences suggest criteria for distinguishing mystical and schizotypal experiences and identify specific points of overlap. Suggestions for future research into this relationship, and implications for schizotypy research, are noted.

APA, Harvard, Vancouver, ISO, and other styles

30

Do Valle, Júlio César Augusto. "Ciência, misticismo e educação: uma análise russelliana da pretensa neutralidade da matemática frente à religião." Horizontes 34, no. 1 (July 26, 2016): 21. http://dx.doi.org/10.24933/horizontes.v34i1.334.

Full text

Abstract:

ResumoO propósito deste artigo consiste na elucidação dos elementos da obra de Bertrand Russell (1872-1970), eminente matemático e filósofo, que tornem possíveis os debates acerca da pretensa neutralidade da matemática diante dos misticismos que sempre estiveram presentes na história da humanidade, mas que, devido aos equívocos que impregnaram sua perspectiva, consideramos, muitas vezes, genericamente obscurantistas e perniciosos. Para isto, tornou-se necessário evidenciar as abordagens à ciência, aos misticismos e à educação na obra russelliana. Pretende-se, portanto, destacando a possibilidade de compreender a matemática como credo, demonstrar que posturas decorrem da tradicional educação matemática que podem favorecer posturas de intolerância religiosa e sugerir, também com Russell, a introdução de uma postura de enfrentamento.Palavras-chave: Matemática; Bertrand Russell; Misticismo; FilosofiaScience, mysticism and education: a russellian analysis of the supposed neutrality of mathematics towards religionAbstractThe purpose of this article is to elucidate the elements of the work of Bertrand Russell (1872-1970), eminent mathematician and philosopher, which make possible the debates about the alleged neutrality of mathematics towards the mysticism that has always been present in human history, but due to misconceptions that pervade their perspective, we consider often generically obscurantist and pernicious. For this, it was necessary to highlight the approaches to science to mysticism and education in Russell's work. It is intended, therefore, highlighting the possibility of understanding mathematics as creed, show that attitudes stem from traditional mathematics education that can foster religious intolerance poses and suggest, also with Russell, the introduction of a confronting posture.Keywords: Mathematics; Bertrand Russell; Mysticism; Philosophy

APA, Harvard, Vancouver, ISO, and other styles

31

Rolletschek, Jan. "Gustav Landauer und Constantin Brunner. Umrisse einer Begegnung." Aschkenas 29, no. 2 (November 1, 2019): 385–424. http://dx.doi.org/10.1515/asch-2019-0021.

Full text

Abstract:

Abstract In 1904, Constantin Brunner called Gustav Landauer the »most important exponent of anarchism in Germany«. In 1911, Landauer admired Brunner as »one of the most powerful thinkers« he knew. From 1903 until 1911 the two of them developed an intense intellectual friendship, sharing an interest in epistemology, mysticism and the philosophy of Spinoza. Their practical philosophies diverged quite substantially however. While Brunner believed in an anthropological divide within humankind, Landauer strove to integrate humankind on the basis of a spiritual renewal. The article attempts to outline their relationship and provide some clues as to what was at stake in the conflict that ended it.

APA, Harvard, Vancouver, ISO, and other styles

32

Tobin, Theresa Weynand. "Toward an Epistemology of Mysticism." International Philosophical Quarterly 50, no. 2 (2010): 221–41. http://dx.doi.org/10.5840/ipq201050220.

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

Morris, Michael, and Julian Dodd. "Mysticism and Nonsense in theTractatus." European Journal of Philosophy 17, no. 2 (June 2009): 247–76. http://dx.doi.org/10.1111/j.1468-0378.2007.00268.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

34

Pike, Nelson. "Mysticism and Religious Traditions." Faith and Philosophy 2, no. 3 (1985): 317–20. http://dx.doi.org/10.5840/faithphil19852334.

Full text

APA, Harvard, Vancouver, ISO, and other styles

35

Oakes, Robert. "Mysticism, Veridicality, and Modality." Faith and Philosophy 2, no. 3 (1985): 217–35. http://dx.doi.org/10.5840/faithphil19852337.

Full text

APA, Harvard, Vancouver, ISO, and other styles

36

Dennehy, Raymond. "Mysticism, Metaphysics and Maritain." American Catholic Philosophical Quarterly 69, no. 3 (1995): 506–9. http://dx.doi.org/10.5840/acpq199569330.

Full text

APA, Harvard, Vancouver, ISO, and other styles

37

Bashier, Salman. "An Excursion into Mysticism." American Catholic Philosophical Quarterly 77, no. 4 (2003): 499–519. http://dx.doi.org/10.5840/acpq200377427.

Full text

APA, Harvard, Vancouver, ISO, and other styles

38

ARP, ROBERT. "Plotinus, mysticism, and mediation." Religious Studies 40, no. 2 (April 21, 2004): 145–63. http://dx.doi.org/10.1017/s0034412504006894.

Full text

Abstract:

The Plotinian scholar, John Bussanich, has noted that the issue of classifying mystical union with the One consists in deciding between either theistic union or monistic identity. For advocates of theistic union, during mystical union the soul retains its identity and can be distinguished from the One; for advocates of monistic identity, during the union the soul loses its identity and becomes absorbed into the One. Both camps, however, believe that noetic activity is transcended in the union. In contradistinction to the theistic union and monistic identity views, I argue for what I call a mediated union position in Plotinus's doctrines whereby the noetic part of the soul – understood as a multi-faceted cognitive capacity – is not transcended in union with the One.When the seer sees himself, then when he sees, he will see himself as like this, or rather he will be in union with himself as like this and will be aware of himself like this since he has become single and simple.Plotinus Ennead, VI.9.10.9–11

APA, Harvard, Vancouver, ISO, and other styles

39

Shear, Jonathan. "Mysticism and scientific naturalism." Sophia 43, no. 1 (May 2004): 83–99. http://dx.doi.org/10.1007/bf02782439.

Full text

APA, Harvard, Vancouver, ISO, and other styles

40

Almond, Philip. "Mysticism and its contexts." Sophia 27, no. 1 (April 1988): 40–49. http://dx.doi.org/10.1007/bf02781310.

Full text

APA, Harvard, Vancouver, ISO, and other styles

41

Ansari, Amirali, and Hossein Jahantigh. "Evokers of the Divine Message: Mysticism of American Transcendentalism in Emerson’s “Nature” and the Mystic Thought in Rumi’s Masnavi." Theory and Practice in Language Studies 9, no. 11 (November 1, 2019): 1442. http://dx.doi.org/10.17507/tpls.0911.10.

Full text

Abstract:

Mysticism, religion and mankind’s relationship with an all-absolute deity has been a prominent part of the human experience throughout history. Poets such as Emerson and Rumi were similarly concerned with this question in creating their works. Although Rumi’s thought stems from the Quran and Emerson’s manifestation of Nature takes roots in the ancient eastern philosophies such as Buddhism, their works seem to share some explicit characteristics. Rumi (1207-1273) lived most of his life in Konya and Khorasan and Emerson (1803-1882) lived in America, but their immense geographic and temporal distances did not surpass their analogous attitudes as mystics. The biggest and the most obvious affinity between these mystic thoughts is believing in Monism as a spiritual practice. Although Emerson read and was influenced by classical Persian poetry of Hafiz and Sa’di, there is no evidence suggesting that he was familiar with Rumi’s poetry. Moreover, thematic analogies between Rumi’s Masnavi and Emerson’s essay on Nature result in a shared ideology which includes themes varying from monism, kashf or unveiling, attitudes towards language and the uninitiated. These concepts, observed in both works, point us toward the realization of universal features of mysticism.

APA, Harvard, Vancouver, ISO, and other styles

42

Akman, Kubilay. "Sufism, Spirituality and Sustainability / Rethinking Islamic Mysticism through Contemporary Sociology." Comparative Islamic Studies 4, no. 1-2 (June 9, 2010): 1–15. http://dx.doi.org/10.1558/cis.v4i4.1-4.2.1.

Full text

Abstract:

People are looking for therapeutic ways to deal with the damaging rhythms and handicaps of modern life styles which threaten the physical, social and psychological endurance of human-beings. Reconsideration of "old" philosophies, ancient wisdom and spiritual/mystical paths in a contemporary context was among the solutions that were launched to overwhelm the modern sense of alienation in the second half of 20th Century and this tendency is still going on nowadays no comma at the first decade of 21st Century. Sufism has been one of the traditions from which modern individuals expected answers to their ontological dilemmas produced in daily life by the society, social relations, media and finally by themselves. The purpose of this paper is to discuss sociologically whether Sufism, the mystical, peaceful and tolerant way of Islam could be an answer to the social problems of modern societies. What is the social alternative of Sufi traditions regarding the contemporary issues such as: social and technological alienation, sustainable development and environmental/ecological crisis? This paper is an attempt to emphasize the possibilities of Sufism beyond spirituality, with a discussion based on the sociological conception of the subject.

APA, Harvard, Vancouver, ISO, and other styles

43

Cary, Phillip. "The Mysticism of Saint Augustine." Ancient Philosophy 27, no. 2 (2007): 456–60. http://dx.doi.org/10.5840/ancientphil200727222.

Full text

APA, Harvard, Vancouver, ISO, and other styles

44

Lodge, Paul. "True and False Mysticism in Leibniz." Leibniz Society Review 25 (2015): 55–87. http://dx.doi.org/10.5840/leibniz2015254.

Full text

APA, Harvard, Vancouver, ISO, and other styles

45

van Lit, L. W. "An Anthology of Philosophy in Persia, Vol. 4: From the School of Illumination to Philosophical Mysticism, edited by Seyyed Hossein Nasr and Mehdi Aminrazavi." Ilahiyat Studies 4, no. 2 (December 25, 2013): 267–71. http://dx.doi.org/10.12730/13091719.2013.42.90.

Full text

APA, Harvard, Vancouver, ISO, and other styles

46

Kukla, André, and Joel Walmsley. "Mysticism and Social Epistemology." Episteme 1, no. 2 (October 2004): 139–58. http://dx.doi.org/10.3366/epi.2004.1.2.139.

Full text

Abstract:

This article deals with the grounds for accepting or rejecting the insights of mystics. We examine the social-epistemological question of what the non-mystic should make of the mystic's claim, and what she might be able to make of it, given various possible states of the evidence available to her.For clarity, let's reserve the term “mystic” for one who claims to have had an ineffable insight. As such, there are two parts to the mystic's claim: first, a substantive insight into the way the world works; second, a (perfectly effable) meta-insight that the substantive insight is ineffable. The two parts to the claim are independent: it is possible to accept that the mystic has been struck by an ineffable idea, but refuse to lend credence to the idea itself. Similarly, it is possible to accept the mystic's claim that she has had a veridical insight, whilst denying her claim that it is ineffable, or that she can know that it's ineffable. Thus, we could inquire into the grounds for accepting either part of the mystic's conjunctive claim. In this article, we deal only with the grounds for rejecting or accepting the substantive insight of a mystic, granting the meta-insight that the insight is ineffable.

APA, Harvard, Vancouver, ISO, and other styles

47

GELLMAN, JEROME. "Hasidic mysticism as an activism." Religious Studies 42, no. 3 (July 10, 2006): 343–49. http://dx.doi.org/10.1017/s0034412506008468.

Full text

Abstract:

In her important work, Hasidism as Mysticism: Quietistic Elements in Eighteenth Century Hasidic Thought, the late Rivkah Schatz-Uffenheimer depicted early eighteenth-century Hasidism as a movement with pronounced ‘quietist tendencies’. In this paper I raise several difficulties with this thesis. These follow from social-activist features of early Hasidism as well as from a selection from the writings of leading early Hasidic masters. I conclude that a major stream of thought in early Hasidim was not quietist in tendency. Finally, I compare the intentions of the masters I cite to some non-quietist themes in Eastern mystical thought.

APA, Harvard, Vancouver, ISO, and other styles

48

Forman, Robert K. C. "Pure consciousness events and mysticism." Sophia 25, no. 1 (April 1986): 49–58. http://dx.doi.org/10.1007/bf02789849.

Full text

APA, Harvard, Vancouver, ISO, and other styles

49

Blau, Ulrich. "Oldest Paradoxes, Future Mathematics and Mysticism." Erkenntnis 79, S7 (November 5, 2013): 1289–313. http://dx.doi.org/10.1007/s10670-013-9559-8.

Full text

APA, Harvard, Vancouver, ISO, and other styles

50

Taormina, Daniela Patrizia. "Bergson lettore del misticismo plotiniano. Note autografe inedite." Elenchos 36, no. 2 (June 1, 2015): 341–60. http://dx.doi.org/10.1515/elen-2015-360207.

Full text

Abstract:

AbstractBergson interprets Plotinian mysticism in the light of his distinction between two different kinds of mysticism: one which translates union with God into action, the other which translates it into contemplation. Plotinus embodies the highest expression of the latter, intellectual mysticism. This thesis runs through Bergson’s oeuvre from his early works to Les Deux Sources de la morale et de la religion. The present study traces its origins back to a reading of Ennead VI 9 on the basis of notes in the philosopher’s own hand, in all likelihood pertaining to the lecture course he delivered at the Collège de Fance in 1901-1902. These notes, here published for the first time, show that a careful engagement with the Plotinian text led Bergson to stress the continuity between two forms of ecstasy, regarded as stages in the soul’s return to its source: in the first stage, the soul reverts to the intelligible and identifies with it (intellectual ecstasy); in the second, the intellect, united with itself, attains ultimate unity (supra-intellectual ecstasy). In both cases, the soul does not identify with God’s creative will and hence the ecstasy it experiences is still a theoretical, or intellectual, one.

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!