Academic literature on the topic '(self)-contemplation'
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Journal articles on the topic "(self)-contemplation"
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Stuart, R. Michael. "Practicing Contemplation for Healthy Self-care." Chaplaincy Today 28, no. 1 (2012): 33–36. http://dx.doi.org/10.1080/10999183.2012.10767447.
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Calogero, Stephen. "What is Contemplation?" International Philosophical Quarterly 59, no. 4 (2019): 385–96. http://dx.doi.org/10.5840/ipq2019108140.
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The argument is developed by drawing on the thought of Søren Kierkegaard, Eric Voegelin, and Bernard Lonergan. Contemplation is possible because the self is constituted by self-presence in its engagement with being. Self-presence does not precede one’s engagement with being and is not an alternative to this engagement, but is the unique mode of human participation in being. Immersed in the frenetic give and take of the world, one is present to oneself. Self-presence also includes the unique quality of human existence in tension between the immanent and transcendent. The contemplative experience is characterized by awe, humility, joy, and mystery. In contemplation, one cedes for a time the practical preoccupations evoked by the pull of immanence and gives way to the questing disposition—what the Greeks called wonder—toward transcendence. Contemplation is the questing disposition of self-presence toward being.
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Edwards, S. D., S. Govender, D. R. Nzima, and M. M. Hlongwane. "Investigation into contemplating the Self in a spiritual and transpersonal psychological context." Theologia Viatorum 40, no. 2 (2016): 102–27. http://dx.doi.org/10.4102/tv.v40i2.11.
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This article is intended as an original contribution towards contemplation of the Self with special reference to a spiritual and transpersonal psychological context. An integral approach involving a heuristic phenomenological investigation of four participant researchers’ contemplation derived experiences is described. Individual and collective descriptions reveal immediate, direct, contact with the Self. This presence is indicated through universal, differential, unique, transpersonal, personal, spiritual, communal, applied psychological and relational descriptions. Findings support integral and other theoretical perspectives with special reference to ancestral consciousness and psychotherapeutic applications and implications of contemplation of the Self.
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Ilina, Halyna. "The visual meaning of intellectual contemplation in the philosophy of J. G. Fichte." Osvitolohiya, no. 6 (2017): 70–75. http://dx.doi.org/10.28925/2226-3012.2017.6.7075.
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The article examines the visual perspective of the J. G. Fichte’s philosophy of transcendental idealism. He paid most attention to visual paradigm compared to other representatives of the German classical philosophy. The author notes that J. G. Fichte developed the original concept of a transcendental-phenomenological vision, in which the subject does not contemplate actually existing objects, but their reflection in subject’s consciousness. He does not see things, but the result of his own process of vision, the effects of his acts of contemplation. Because what is seeing, and the subject of the vision are identical, the contemplation of an object by a subject can give rise to adequate images of reality. Self- consciousness of the subject doesn’t dependent on reality,it is a pure activity that lays itself, and laying is simultaneously contemplation of itself. This contemplation, as is shown in the article, is the intellectual contemplation that forms the basis of every knowledge, and is also the main point of view for each philosophy. Intelligent contemplation as a reflection of one's consciousness combines creation and knowledge of oneself. Reliability of the results of intellectual contemplation is based on the authenticity of self-consciousness. The law of the development of the spirit is the self-limitation of the process of self-consciousness, which became the basis for the formation of the idea of historicism, which is a prerequisite for overcoming dogmatism and creating a new vision of the world.
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Gasser-Wingate, Marc. "Aristotle on Self-Sufficiency, External Goods, and Contemplation." Archiv für Geschichte der Philosophie 102, no. 1 (2020): 1–28. http://dx.doi.org/10.1515/agph-2020-1001.
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AbstractAristotle tells us that contemplation is the most self-sufficient form of virtuous activity: we can contemplate alone, and with minimal resources, while moral virtues like courage require other individuals to be courageous towards, or courageous with. This is hard to square with the rest of his discussion of self-sufficiency in the Ethics: Aristotle doesn‘t generally seek to minimize the number of resources necessary for a flourishing human life, and seems happy to grant that such a life will be self-sufficient despite requiring a lot of external goods. In this paper I develop an interpretation of self-sufficiency as a form of independence from external contributors to our activity, and argue that this interpretation accounts both for Aristotle‘s views on contemplation and for the role self-sufficiency plays in his broader account of human happiness.
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Delfita, Rina, Ridwal Trisoni, Andrizal Andrizal, Aidhya Irhash Putra, and Adripen Adripen. "Contemplation-based Learning: An Effective Learning Model for Serving Science and Self-Knowledge Integration." Al-Ta lim Journal 27, no. 1 (2020): 1–15. http://dx.doi.org/10.15548/jt.v27i1.586.
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The study aims to produce feasible a contemplation-based learning model based on the aspect of validity and practicality for Biology prospective teachers. Research and development (RD) using ADDIE model was used where the participants in this study were three Biology Education lecturers, three experts, and 35 students who enroll at first semester at Biology Education department in Batusangkar State Islamic Institute (IAIN) as experimental subjects. The instruments used is observation, interview and questionnaire. Means and standard deviations were calculated for finding the level of validity and practicality of the prototype. The results showed that contemplation-based biology learning model meet the characteristics of the learning model and characteristic of contemplation. The contemplative approaches used through deep reading essays and paid attention to figures related to the subject matter of General Biology courses. The values cultivated are values contained in the subject matter. The values that contained in the material are islamic values, it is alasma’ ul husna. The contemplation-based learning model developed is feasible to be applied in the biology classroom with the most valid and very practical category. Thus, the contemplation-based learning model is a solution for overcoming the gap of serving science with self-knowledge and is an alternative learning model to integrate science and religion at Biology Education Department.
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Lannin, Daniel G., Wyndolyn M. A. Ludwikowski, David L. Vogel, Andrew J. Seidman, and Kelsey Anello. "Reducing psychological barriers to therapy via contemplation and self-affirmation." Stigma and Health 4, no. 3 (2019): 247–55. http://dx.doi.org/10.1037/sah0000139.
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McClymond, Michael J. "Continual Self-Contemplation': John Henry Newman's Critique of Evangelicalism ~ I." Downside Review 127, no. 446 (2009): 1–12. http://dx.doi.org/10.1177/001258060912744601.
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McClymond, Michael J. "‘Continual Self-Contemplation’: John Henry Newman's Critique of Evangelicalism ~ II." Downside Review 127, no. 447 (2009): 79–102. http://dx.doi.org/10.1177/001258060912744701.
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Corella, Cristina, Javier Zaragoza, José Antonio Julián, et al. "Improving Physical Activity Levels and Psychological Variables on University Students in the Contemplation Stage." International Journal of Environmental Research and Public Health 16, no. 22 (2019): 4368. http://dx.doi.org/10.3390/ijerph16224368.
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This study aimed to investigate the effects of a physical activity intervention, based on self-determination theory and the transtheoretical model, on university students in the contemplation stage. Participants: 42 students, in the contemplation stage at baseline, were randomly assigned to an experimental group (16 women, 2 men; M age = 19.1 ± 1.15) and a control group (18 women, 2 men; M age = 20.1 ± 5.7). Methods: Physical activity was measured at different moments by accelerometry. Other cognitive variables were measured by self-reported scales. Results: We did not find any significant increases in students’ physical activity in favor of the intervention group. Intragroup analyses indicate that the intervention has an effect on physical activity (moderate-to-vigorous physical activity), basic psychological needs, and intrinsic and extrinsic motivation. Conclusions: Results partially demonstrate that applying social cognitive theories seems to be effective in improving physical activity and cognitive variables in university students in the contemplation stage
Dissertations / Theses on the topic "(self)-contemplation"
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Lee, Saba H. "The role of contemplative prayer in self discovery according to Thomas Merton." Online full text .pdf document, available to Fuller patrons only, 1998. http://www.tren.com.
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SILVA, Everton de Jesus. "A ?tica aristot?lica como caminho para a realiza??o m?xima do humano." Universidade Federal Rural do Rio de Janeiro, 2017. https://tede.ufrrj.br/jspui/handle/jspui/2217.
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Previous issue date: 2017-06-23<br>The aim of this dissertation is to investigate eudaimony from the work Nicomachean Ethics, searching to investigate what would have led Aristotle to identify the greatest good attainable by man with happiness. We try to demonstrate that happiness represents, for Aristotle, a self-sufficient good, sought by itself and not by any other thing. It is a dominant good, that is, the good for excellence, not the openness to the covering of other goods. Otherwise, the search for a happy life would be endless and never fully realized. We also find that happiness shouldn?t be understood as permanently secured possession, because even a considered happy man to be happy will have no guarantee that he will have his happiness permanently secured, because eudaimony should be understood as an activity that requires an active life. In Book X of the Nicomachean Ethics, Aristotle presents two types of eudaimony, one that occurs in the contemplative plane and the other one that is realized through the ethical virtues. Happiness on the contemplative plane is considered the most perfect and the most self-sufficient, allowing man to realize that which is most divine in himself, which is reason, whereas happiness provided by the ethical virtues can only enable man human happiness, hence the Aristotelian assertion that it is a kind of secondary happiness.<br>O objetivo desta disserta??o ? fazer uma investiga??o sobre a eudaimonia a partir da obra ?tica a Nic?maco, procurando investigar o que teria levado Arist?teles a identificar o maior bem ating?vel pelo homem com a felicidade. Procuramos demonstrar que a felicidade representa, para Arist?teles, um bem autossuficiente, buscado por si mesmo e n?o em fun??o de outra coisa. Ela ? um bem dominante, isto ?, o bem por excel?ncia e n?o a abertura para o abarcamento de outros bens. De outro modo, a busca por uma vida feliz seria algo intermin?vel e jamais se daria plenamente. Verificamos ainda que a felicidade n?o deve ser entendida como uma posse permanentemente assegurada, isso porque mesmo um homem considerado feliz n?o possuir? nenhuma garantia de que ter? sua felicidade segura de maneira permanente, porque a eudaimonia dever? ser compreendida como uma atividade que requer uma vida ativa. No livro X da ?tica a Nic?maco, Arist?teles apresenta dois tipos de eudaimonia, uma que se d? no plano contemplativo e a outra que se realiza atrav?s das virtudes ?ticas. A felicidade que se d? no plano contemplativo ? considerada a mais perfeita e a mais autossuficiente, permitindo ao homem realizar o que existe de mais divino em si, que ? a raz?o, enquanto que a felicidade proporcionada pelas virtudes ?ticas s? pode possibilitar ao homem uma felicidade tipicamente humana, da? a afirma??o aristot?lica de ser ela um tipo de felicidade secund?ria.
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Baghdassarian, Fabienne. "La question du divin dans la philosophie aristotélicienne." Thesis, Lyon 3, 2011. http://www.theses.fr/2011LYO30060/document.
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Poser la question du divin chez Aristote, c’est déterminer à quelle question la conception aristotélicienne du divin est censée répondre. L’examen méthodique de l’intégralité du corpus aristotelicum et, tout particulièrement, des trois textes dans lesquels Aristote place l’étude des réalités divines au centre de son enquête (Physique, VII-VIII ; De Cœlo, I-II, Métaphysique, Lambda) permet de formuler deux conclusions principales. En premier lieu, il apparaît clairement que la question du divin n’est pas, aux yeux d’Aristote, de nature théologique, mais archologique. Nulle part, en effet, l’étude du divin n’est menée pour elle-Même ; elle s’ancre, au contraire, dans un examen explicitement dédié aux principes premiers de la phusis ou des ousiai. La conception aristotélicienne du divin et des dieux est ainsi le produit d’un examen méthodique des êtres premiers et des principes, examen grâce auquel Aristote espère produire une détermination rigoureuse du mode d’être du principe en tant que tel et résoudre, par là même, certaines apories relatives à la question de l’archè. En second lieu, il convient de noter que les principaux textes dévolus à l’étude des êtres divins se distinguent les uns des autres par des nuances méthodologiques significatives. Selon que la question du divin prend naissance au sein de la science naturelle ou de la science des substances, selon qu’elle appartient à la physique ou à l’ousiologie, la preuve de l’existence des réalités divines, de même que la description de leur nature et de leurs fonctions, font l’objet de formulations diverses, toutes inféodées à la logique conceptuelle de la science qui les rend possibles. En somme, chaque examen des réalités divines se distingue par sa tournure singulière, qui n’est autre que le produit de la régionalisation des discours, c’est-À-Dire de leur adaptation méthodologique aux outils de la science qui les engendre<br>Studying the question of the divine in Aristotle implies to determine to which problem the Aristotelian conception of the divine is supposed to answer. Two conclusions can be drawn from close examination of the corpus aristotelicum in its entirety, and particularly of these texts in which the study of divine realities is Aristotle’s major concern (Physics, VII-VIII; De Cœlo, I-II, Metaphysics, Lambda). In the first place, it clearly appears that, according to Aristotle, the question of the divine is not a theological question, but an archological one. Indeed, nowhere Aristotle studies the divine beings in order to explore deeply the nature of the gods, but rather with the intention of investigating the first principles of phusis and ousiai. The Aristotelian conception of the divine is thus the consequence of the detailed examination of the first principles, thanks to which Aristotle thinks he will be able to define precisely the nature of the principle qua principle and then to solve some aporia about the archè. In the second place, it is worth noting that each of the three main texts in which Aristotle develops his conception of the divine is characterized by slight but significant differences in method. Depending on whether the question of the divine belongs to the science of nature (physics) or to the science of ousia (ousiology), the demonstration of the existence of divine beings and the description of their nature and causality are expressed in different ways, in accordance with the concepts employed in each science. In short, each investigation about divine beings is characterized by its singular form, which is the product of the regionalization of each inquiry, i.e. of its methodical adaptation to the conceptual tools of the science to which it belongs
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Sylvie, Laviolette. "Le processus de croissance spirituelle de leaders de développement de la conscience et de l'innovation sociale : une théorisation émergeant des propositions de Thérèse d'Avila, de Dürckheim et de Scharmer." Thèse, Université de Sherbrooke, 2017. http://hdl.handle.net/11143/10120.
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Dans un contexte de crises et d’innovations sociales, et dans un monde d’interdépendance croissante, nous avons voulu savoir de quelle manière le processus de croissance spirituelle contribuait au développement d’une conscience postconventionnelle et transpersonnelle chez les acteurs de changement. Cette recherche est le résultat d’un travail de comparaison des corpus de trois auteurs qui se sont intéressés à notre objet d’étude, qui se distinguent par leur approche pragmatique et qui ont développé une démarche intégrant la dimension spirituelle pour répondre aux besoins de leurs contemporains – Thérèse d’Avila en théologie spirituelle à l’époque de la Renaissance, Karlfried Graf Dürckheim en psychologie transpersonnelle pendant le XXe siècle et Otto Scharmer en leadership dans la période actuelle de la modernité avancée. Précisons que les travaux de Scharmer reposent sur 150 entrevues avec des innovateurs provenant de divers milieux organisationnels. Notre méthodologie comportait trois stratégies d’analyse des données, – l’analyse par questionnement analytique, l’analyse à l’aide des catégories conceptualisantes et l’analyse par théorisation –, mettant en lumière divers niveaux de compréhension, le disciplinaire et l’interdisciplinaire. De façon générale, les résultats de notre recherche montrent que les trois auteurs qui s’inscrivent dans des disciplines et des périodes historiques différentes convergent, ce qui démontre notre hypothèse de départ. Les trois auteurs se comparent, sont complémentaires et fournissent un éclairage nouveau pour mieux comprendre le phénomène étudié qui est récurrent et se reproduit dans l’histoire humaine. Ainsi, le travail d’intégration argumentative et de modélisation a permis de croiser les regards disciplinaires sur notre objet d’étude. Nous avons mis en lumière la structure commune chez les trois auteurs, à savoir que le développement de la conscience des acteurs de changement en innovation sociale se situe à l’intérieur d’un processus de croissance spirituelle qui s’organise autour de trois grands axes : un diagnostic de la condition humaine, une anthropologie de la personne en quête d’intégration et une démarche spirituelle vers le centre de son être. En outre, ces trois axes constitutifs du processus de croissance spirituelle reposent sur sept arguments principaux et ses composantes qui ont émergé au terme d’un long processus exploratoire et créatif. Le diagnostic comprend : 1) le contexte culturel : rupture instauratrice; conscientisation; évolution spirituelle; 2) l’action humaine : combat et quête de sens; intériorisation; vocation. L’anthropologie implique : 3) la désappropriation de soi : Sagesse pratique; transformation vivifiante; maître intérieur; 4) une unité harmonieuse : âme et corps; attitude corporelle juste; facultés de l’âme. La démarche regroupe : 5) le chemin en trois phases : processus d’intégration de sa vie relationnelle; 6) le but et les mouvements : mouvements circulaire, en spirale ou en U vers l’union avec le centre de son être; 7) la méthode et les moyens : pratique du silence, des vertus et dans la vie quotidienne. Chacun de ces éléments fondamentaux et ses composantes contribuent au développement d’une conscience postconventionnelle et transpersonnelle chez les acteurs de changement en innovation sociale.
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Wang, Chun-min, and 王俊閔. "Clay / Self / Contemplation of Collapse – Chun-Min Wang’s Discourse on Creating Ceramic Art." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/46171822672740326797.
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碩士<br>國立臺南大學<br>美術學系碩士班<br>98<br>The discourse of this paper is focused on “clay/ Self / Contemplation of Collapse,” and is primarily concerned with exploring and analyzing the author’s creative processes of ceramic art, from first contact with this realm in 2005 to 2010. One’s own creative experiences are tapped to explore the micro views of creating ceramic art, as well as all the epiphanies, understandings, and discoveries. The state of “collapse” is used to analyze the works and to trace one’s own experiences and epiphanies, as well as related contexts and opportunities caused by the self and the immediate environment. Beginning from the processes of self-reflection and thoughts on the realization of creation, the turns of art are evaluated. Through the exploration of these various aspects, the author attempts to discover the direction of future creations, and further open the possibilities and development potentials of creating ceramic art; it is also used to view the self, develop the self, and create the self.
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Kim, Young-Yie. "Compassion in Schools: Life Stories of Four Holistic Educators." Thesis, 2011. http://hdl.handle.net/1807/31807.
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In this study the author investigates the nature of compassion, ways of developing compassion within ourselves, and ways of bringing compassion into schools. The author sees an imbalance and disconnection in the current Ontario public school system, between education of the mind (to have) and education of the heart (to be). This is demonstrated in the heightening violence in schools, because violence in schools means that students do not feel connected to and are not happy in their schools.
To accomplish this purpose, the author explores the different ways we can connect—within ourselves, with classroom subjects, with students in the school, and with the community at large—through life stories of four holistic educators, including herself. Three have taught in Buddhist, Waldorf, and Montessori schools, which all foster compassion not only through empathy, caring, and love, but also through emotional and moral components of heart education, such as intuition, creativity, imagination, joy (Miller, 2006), and moral education (Noddings, 1992). The enquiry uses qualitative research and narrative method that includes portraiture and arts-based enquiry.
The findings in the participants’ narratives reveal that compassion comprises spirituality, empathy, and caring. We can develop compassion through contemplation in an awareness of interconnection between the I and the Other. In conclusion, we can foster compassion in schools if we use holistic education’s basic principles of balance, inclusion, and connection (Miller, 1981, 1993, 1994, 1999, 2000, 2006, 2007, 2010), and if we bring in different ways of fostering compassion that the author has explored through four holistic teachers’ narratives in this study. By nurturing and connecting to students’ hearts, rather than forcing knowledge into their heads, it is possible to create schools where students are happy and feel connected to their learning.
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Collins, Jody. "A promise kept: the mystical reach through loss." Thesis, 2019. http://hdl.handle.net/1828/11216.
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The meaning of loss is love. I know this through attention to experience. Whether loss or love is experienced in abundance or in absence, the meaning is mystical with an opening of body, mind, heart and soul to spirit. And so, in the style of a memoir, in the way of contemplative prayer, I contemplate and share my soul as a promise kept in the mystical reach through loss. With the first, initiating loss, the loss of my nine-year-old nephew, Caleb, I experience an epiphany that gives me spiritual instructions that will not be ignored. I experience loss as an abundance of meaning that comes to me as gnosis, as “knowledge of the heart” according to Elaine Pagels or divine revelation in what Evelyn Underhill calls mystical illumination in the experience of “losing-to-find” in union with the divine. Then, with gnostic import, in leaving the ordinary for the extraordinary, I enter the empty room in the painful yet liberating experience of the loss of my self. In the embrace of emptiness, I proceed to the first wall, the second wall, the third wall, the dark corner of denial, the return to centre, and, finally, to breaking the fourth wall in the empty room so as to keep my promise to you. Who are “you”? You are God. You are Caleb. You are spirit. You are my higher soul or self. And, you are the reader. You are my dear companion in silence. And then, through a series of broken promises and more loss, within what John of the Cross calls, “the dark night of the soul,” I am stopped by the ineffability of the dark corner of denial, the horror of separation and the absence of meaning, which is depicted as the grueling gap between the spiritual abyss and the breakthrough. What does it mean to keep going through a solemn succession of losses? I don’t know. In going into the empty room, I simply put pain to work in order to reach you. Through loss, though there are infinite manifestations, there is only one way: keep going. And so, in a triumph of the spirit, I keep going so as to be: a promise kept in the mystical reach through loss. As for you, through my illumined and dark experiences of loss, what is my promise to you? I keep going to reach the unreachable you. In the loss of self, with embodied emptiness, in going into the dark corner of denial, with a return to the divine centre of my emptied self, in an invitation to you, I give my soul to you in union with you.<br>Graduate<br>2020-06-25
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Rathnam, Anbananthan. "Whole Teachers: A Holistic Education Perspective on Krishnamurti‘s Educational Philosophy." Thesis, 2013. http://hdl.handle.net/1807/35936.
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The purpose of this qualitative research study, which utilizes a phenomenological inquiry method, is to inquire into the awareness of what it means to be a whole teacher from the perspective of the philosophy of Jiddu Krishnamurti, a philosopher/spiritual teacher.
Four participants (teachers) were interviewed from the Oak Grove School, an alternative, holistic school founded by Krishnamurti in 1974. This inquiry probed into teachers’ thinking, teachers’ lives, teachers’ inner lives, teachers’ contemplative practices, teachers’ calling/vocation and teachers’ pedagogy. The findings of this inquiry reveal the awareness that exists among the participants with regards to their understanding of Krishnamurti’s educational philosophy and the way in which this philosophy has shaped their lives and the lives of their students (both implicit- ly and explicitly) The findings from this research further show that Krishnamurti’s philosophy has certainly had an impact on the participants’ wholeness. Krishnamurti was never interested in imposing his philosophy on the teachers to think in a narrow groove. Rather, he challenged them to arrive at wholeness or a holistic approach towards living by their own volition, by putting aside all philosophy, including his own.
This research points towards the possible ways in which wholeness can be developed using: Innate wisdom (teachers’ inner life, teachers’ calling); wisdom gained through experiencing life (teachers’ life, teachers’ thinking); wisdom gained through their teaching experience (teachers’ pedagogy) and wisdom gained through practices that bring harmony to the mind, body and spirit (teachers’ contemplative approaches).
An experiential model titled, The Flower Model: An Experiential Metaphor – which integrates the three stages of awareness – was developed using Krishnamurti’s approach towards wholeness. This model can be used to guide teachers with their respective psychological conditionings that reside or exist in their thinking, lives, inner lives, contemplative practices, vocation and pedagogy/curriculum design.
Books on the topic "(self)-contemplation"
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The sacred gaze: Contemplation and the healing of the self. Liturgical Press, 2014.
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To phos pou xypna tēn kardia: Dialechtes selides tēs "Philokalias" gia tēn autosygkentrōsē, tēn autognōsia kai tē noera proseuchē. Ekdoseis Harmos, 2012.
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Pennington, M. Basil. True self/false self: Unmasking the spirit within. Crossroad, 2000.
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Roberts, Bernadette. The path to no-self: Life at the center. Shambhala Publications, 1985.
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Roberts, Bernadette. The path to no-self: Life at the center. State University of New York Press, 1991.
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Roberts, Bernadette. The experience of no-self: A contemplative journey. State University of New York, 1993.
Find full textBook chapters on the topic "(self)-contemplation"
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Perez Velazquez, Jose Luis, and Vera Nenadovic. "The Power of Contemplation: Explorations on the Self and Consciousness in the Buddhist Tradition." In Being and becoming. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-78264-1_14.
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"11. Self-Appropriation, Contemplation, and Resistance." In Lonergan in the World. University of Toronto Press, 2014. http://dx.doi.org/10.3138/9781442619135-012.
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Obdrzalek, Suzanne. "Contemplation and Self‐Mastery In Plato's Phaedrus." In Oxford Studies in Ancient Philosophy. Oxford University Press, 2012. http://dx.doi.org/10.1093/acprof:oso/9780199644384.003.0003.
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Cruickshank, Ruth. "Marie Redonnet: resistance, barbarism, and self‐satisfied contemplation." In Fin de millénaire French Fiction. Oxford University Press, 2009. http://dx.doi.org/10.1093/acprof:oso/9780199571758.003.0006.
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Cheyne, Peter. "The Blind that Gaze, the Blind that Creep Back, Shades that Flit, and the Dragon." In Coleridge's Contemplative Philosophy. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198851806.003.0012.
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The baroque title of Chapter 11 alludes to Coleridge’s ‘Limbo’ sequence of poems (1811). Section 11.1 contrasts Coleridge’s notion of faith as fidelity to ideas with the refusal to contemplate them, either to diminish the expectations on one to merely empirical considerations, or, more extreme, from a self-love that Coleridge calls ‘demonic’, refusing any but itself as the highest principle. The theme of degrees of contemplation from the limited positive to the negativity of anti-contemplation is explored in the ‘Limbo’ sequence in Section 11.2. The Behmenist aspects of this poetic sequence refer back to Chapter 5, but also bring this book to its conclusion by contrasting the blind ‘Old Man’ who ‘seems to gaze’ on the moon as a partly positive, though deprived, contemplation, against three progressively more negative modes in the sequence, the light-avoiding moles, the departed souls in Limbo, and the absolute rejection of light by the Dragon, the Satan of ‘Ne Plus Ultra’.
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Cooper, John M. "Platonism as a Way of Life." In Pursuits of Wisdom. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691138602.003.0006.
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This chapter examines the philosophy of Plotinus. It argues that philosophy, and only philosophy, can prepare us adequately for our true life, a life consisting of contemplation of Forms, in self-absorption into Intellect and into Intellect's own origin, the One. Furthermore, this very contemplation, which constitutes both our natural good and our true life, is an exercise of completely achieved philosophical understanding. For Plotinus, and the late ancient Platonists in general, philosophy is the sole road to happiness, and also its very essence. Thus, the Platonist way of life is doubly a philosophical life. The practice of philosophy is the sole necessary means to happiness. Moreover, the highest level of active philosophical understanding is happiness. It is the very essence of happiness.
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Santangelo, Enrico. "Petrarch Reading Dante: The Ascent of Mont Ventoux (Familiares 4. 1)." In Petrarch in Britain. British Academy, 2007. http://dx.doi.org/10.5871/bacad/9780197264133.003.0007.
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This chapter examines the influence of Dante in Petrarch's Epistolae Familiares. It highlights a series of textual echoes particularly of specific cantos of the Purgatorio in this highly allusive and important letter. It suggests that one major difference between Petrarch and Dante's ascent to Mont Ventoux is that Petrarch's journey up the mountain is circuitous and culminates with the discovery of the self and its divisions, while Dante's is vertical and leads to the contemplation of the Deity beyond the self.
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Kamperis, Aya. "The No-Self of Zen/Gen." In Handbook of Research on Clinical Applications of Meditation and Mindfulness-Based Interventions in Mental Health. IGI Global, 2022. http://dx.doi.org/10.4018/978-1-7998-8682-2.ch016.
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The Buddhist practice of mindfulness has enjoyed a tremendous surge in popularity in the last few decades, both in the popular press and in the psychotherapy literature. However, the philosophy and practice of mindfulness has often been erroneously equated with quietism or a withdrawal from the world of action, misconceived as a practice of sterile, self-absorbed contemplation. On the contrary, the core Buddhist conception of existential freedom lies in the belief of doing over thinking, and intersubjectivity over introspection. Moreover, the cultural differences in how one conceives oneself, particularly in relation to others around, prove to be a critical factor in determining the efficacy of various clinical techniques including mindfulness practice. The chapter explores the interpersonal dimensions of mindfulness philosophy and practice, and the implications of such paradigms to question whether the current methods of intervention and training based on internality are sufficient for the clinical application.
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Rogers, Sandra Annette. "Curation of Your Online Persona Through Self-Care and Responsible Citizenship." In Advances in Educational Marketing, Administration, and Leadership. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-1766-6.ch005.
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With each blog post, tweet, and online project, internet users are building their online reputation whether they want to or not. In the absence of professional branding, users' online presence contributes vastly to what brands them. Through critical digital pedagogy, teachers and students question all technology practices (e.g., self, school, society). This chapter addresses the safety, security, and perception of their online data through self-determined prevention, weeding, and branding based on their short- and long-term goals. Methods, resources, and a lesson plan are provided as guidance to support students' wellbeing pertaining to the online dimensions of their academic and personal lives. Strategies discussed include online identity system checks to review current digital footprint and data vulnerabilities, contemplation of technology usage in terms of self-care and responsible citizenship, and curation and development of their online persona. These participatory practices address two of the ISTE Standards for Students regarding digital citizenship.
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Long, Kathleen. "Afterword." In Exceptional Bodies in Early Modern Culture. Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463721745_after.
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In the early modern world, exceptional bodies are linked to knowledge, not as the production of knowledge of the self through the scrutiny of those who have been ‘othered’, but as a means of inducing self-scrutiny and awareness of the limitations of human understanding. Exceptional beings and phenomena entice us to consider the world beyond that which is familiar to us and raise questions concerning our knowledge systems based on notions of what is natural or, in our modern era, normal. Rather than reacting with horror, disgust or pity, we can learn to respect the variety, mobility and resilience of the natural world in our contemplation of that which we see as exceptional.
Conference papers on the topic "(self)-contemplation"
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Feng, Shiqiao. "Self-Contemplation – A Modern Adaptation of the Spectacle." In 2020 2nd International Conference on Economic Management and Cultural Industry (ICEMCI2020). Atlantis Press, 2020. http://dx.doi.org/10.2991/aebmr.k.201128.022.
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