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Relevant bibliographies by topics / Supernatural love

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Academic literature on the topic 'Supernatural love'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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Journal articles on the topic "Supernatural love"

1

Franklin, J. Jeffrey. "The Merging of Spiritualities: Jane Eyre as Missionary of Love." Nineteenth-Century Literature 49, no. 4 (1995): 456–82. http://dx.doi.org/10.2307/2933729.

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This essay analyzes the discourses of spirituality represented in Jane Eyre within the context of the Evangelical upheaval in the Britain of Charlotte Brontë's childhood and the mixing of supernatural with Christian elements in the "popular religion" of early-nineteenth-century British rural society. In addition to a dominant Christian spiritualism and a supernatural spiritualism, however, a third discrete discourse is identified in the text-the discourse of spiritual love. The novel stages a contest between these three competing discourses. Christianity is itself conflictually represented, be

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Majkrzak, Henryk. "Amore, amicizia e carità in san Tommaso d'Aquino." Forum Philosophicum 11, no. 1 (2006): 119–29. http://dx.doi.org/10.35765/forphil.2006.1101.9.

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This article addresses the problem of the understanding of love in St. Thomas Aquinas. For him love is the basis of ethics. He divides love into the natural, the sensual and the rational. In turn, rational love is divided into appetitive love and benevolent love. The latter is the basis of friendship, which is possible when such love is reciprocated. True friendship is based on virtue, and when her primary subject is God, the friendship becomes a supernatural virtue—that of charity.

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Jaśkiewicz, Sylwester. "Duch miłości w nauczaniu Kardynała Stefana Wyszyńskiego." Studia Teologii Dogmatycznej 6 (2020): 24–39. http://dx.doi.org/10.15290/std.2020.06.03.

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Cardinal Wyszyński continues teaching about the Holy Spirit as love and as a gift, which comes from the Bible and patristic tradition (eg St. Augustine). The basic text of his reflections on the God of Love are the words from the First Letter of St. John: “God is love” (1 Jn 4: 8, 16). He reads these words, or the shortest definition of God, from the perspective of the Christian and his life experience. In the Holy Spirit, God communicates as love. To be gifted and loved by God means for man to elevate him to the supernatural order. The Holy Spirit, who in the interior life of God is the Love

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4

Nurmalasari, Muharrani, and Ruly Adha. "SUPERNATURALISM AND MYSTICISM IN WILLIAM SHAKESPEARE’S PLAY HAMLET." JL3T ( Journal of Linguistics Literature and Language Teaching) 2, no. 2 (2017): 67–85. http://dx.doi.org/10.32505/jl3t.v2i2.15.

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William Shakespeare is the greatest dramatist in the world. He has produced a lot of literary works especially play or drama. Some of his plays still exist until now such as Julius Caesar, Hamlet, The Merchant of Venice, etc. Even, one of his plays Romeo and Juliet has been translated into several languages in the world. He produces two types of plays, namely comedy which usually talks about love and tragedy which talks about sadness. In tragedy plays, Shakespeare always puts supernatural and mystical elements such as in Julius Caesar, Macbeth, Hamlet, etc. The supernatural and mysticism eleme

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Deori, Mr Nandeswar. "Miranda: King Prospero’s Heart and Prosperous Beauty." SMART MOVES JOURNAL IJELLH 9, no. 3 (2021): 83–91. http://dx.doi.org/10.24113/ijellh.v9i3.10950.

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Miranda is the dear daughter of king Prospero. She is the only daughter of the king. She understands the human values though she had to live with her father in the secluded island. When she was watching the sinking crews of the ship in the tempestuous waves of ocean, her heart begins to wavering if they will die or not. She cannot see the passengers hue and cry. Being a loyal daughter, she begs her father to save the passengers with his supernatural powers. Prospero’s deep love for Miranda is perhaps striking, so he says that the passengers will not be harmed but be realized what the grave sit

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Stone, Gregory B. "Animals Are from Venus, Human Beings from Mars: Averroës's Aristotle and the Rationality of Emotion in Guido Cavalcanti's “Donna me prega”." Publications of the Modern Language Association of America 130, no. 5 (2015): 1269–84. http://dx.doi.org/10.1632/pmla.2015.130.5.1269.

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This essay provides a revisionary interpretation of one of the most important treatments of emotion (and its relation to reason) in the early period of modern European vernacular literature, Guido Cavalcanti's “Donna me prega” (“A Lady Asks Me”). According to the prevailing interpretation, the poem denigrates love as an animal power, a subhuman force that destroys our properly human rationality. Reading the poem's treatment of love in the light of Averroës's views, especially as presented in his Long Commentary on Aristotle's De anima, reveals that Cavalcanti celebrates love as paradigmatic of

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7

Rosato, Jennifer. "Loving More, Being Less: Reflections on Vladimir Jankélévitch’s Le paradoxe de la morale." Journal of French and Francophone Philosophy 22, no. 2 (2014): 84–103. http://dx.doi.org/10.5195/jffp.2014.637.

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In Le paradoxe de la morale, Vladimir Jankélévitch proposes that the moral life is a matter of balancing the demands of love, which call us to give without limit, and our natural, egoistical attachment to self, which he terms 'being'. This balancing act is ultimately paradoxical since love must both depend on and overcome being. The vision of moral life as a paradoxical balancing act of love and being, however, is implicitly challenged by another, "supernatural" vision of ethics that Jankélévitch proposes near the end of the text. In these passages, the egoism of being that marks human nature

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Kelly Hopfenblatt, Alejandro. "Till death did us part: love and marriage in supernatural classic film in Argentina." Brumal. Revista de investigación sobre lo Fantástico 4, no. 1 (2015): 209. http://dx.doi.org/10.5565/rev/brumal.193.

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György, Eszter. "Considering Liminality as a Passage to the Otherworld in the Early Irish Tale Aislinge Óenguso and Oscar Wilde’s The Fisherman and his Soul." Freeside Europe Online Academic Journal, no. 11 (2020): 1–15. http://dx.doi.org/10.51313/freeside-2020-2-4.

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An important piece of early Irish literary material, Óengus’ dream bears several similarities with Oscar Wilde’s The Fisherman and his Soul. It will be demonstrated that liminality (from limen meaning “threshold” in Latin), as epitomized by the presence of water in both tales, can be interpreted as a passage to the Otherworld. It is the liminal and otherworldly aspect of water that brings into existence the universal human aspiration towards the supernatural unification with the cosmos and the theme of all-encompassing love; recurrent topoi in Irish literature from the very beginnings until to

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Martins, Alexandre A. "Simone Weil’s Radical Ontology of Rootedness: Natural and Supernatural Justices." Praxis: An Interdisciplinary Journal of Faith and Justice 2, no. 1 (2019): 23–35. http://dx.doi.org/10.5840/praxis20191296.

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This paper argues that Simone Weil developed an anthropology of the human condition that is a radical ontology of the human spirit rooted in reality. Weil begins her account from the real, but this real is not only the historical or social reality. It is also what is true about the human person as a created being in connection with the transcendent reality. She believes that affliction reveals the human condition and provides an openness to transcendence in which the individual finds the meaning of the human operation of spirit. Therefore, Weil’s radical ontology is based on a philosophy of th

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Dissertations / Theses on the topic "Supernatural love"

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Sekino, Tetsuya. "Peut-on parler de Dieu aujourd'hui ? : De Wittgenstein à simone weil." Thesis, Lyon, 2016. http://www.theses.fr/2016LYSE3024/document.

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On est consciemment ou inconsciemment influencé par le scientisme et le positivisme logique. Nous posons donc une question : Peut-on parler de Dieu aujourd’hui ? Pour répondre à cette question, nous choisissons deux philosophes : Wittgenstein et Simone Weil. Selon Wittgenstein, « sur ce dont on ne peut parler, il faut garder le silence ». Ce qu’il veut dire par là, ce n’est pas que Dieu n’existe pas ou que Dieu n’est pas intelligible comme le disent le scientisme et le positivisme logique. Ce qu’il veut dire par là, c’est que Dieu existe effectivement, mais que l’on ne peut parler de lui en ra

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2

Hopper, Anthony. "Why did post-bellum America fall in love with ghosts?" 2004. http://xroads.virginia.edu/%7EMA04/hopper/Supernatural/title.html.

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REEGENOVÁ, Tereza. "Téma démonického milence ve vybraných textech angloamerické literatury." Master's thesis, 2019. http://www.nusl.cz/ntk/nusl-394358.

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The thesis deals with a comparative analysis of the demon-lover motif in selected texts of English and American literature. The theoretical basis is the characteristics of the medieval ballad James Harris and some variations of the examined representation in the collection of traditional ballads by F. J. Child. Particular attention is paid to the role of supernatural in relation to the issue of guilt and punishment, in this regard, also the romantic versions of M. G. Lewis, G. A. Bürger and K. J. Erben are considered. The following chapters deals with stories that develop the demon-lover motif

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Books on the topic "Supernatural love"

1

Schnackenberg, Gjertrud. Supernatural love: Poems, 1976-2000. Bloodaxe, 2001.

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Schnackenberg, Gjertrud. Supernatural love: Poems, 1976-1992. Farrar, Straus and Giroux, 2000.

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3

Copyright Paperback Collection (Library of Congress), ed. Shifting love. TOR Romance, 2004.

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4

Kate, Lauren. Fallen in love. Delacorte Press, 2012.

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5

Dead love. Stone Bridge Press, 2010.

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6

Owl in love. Houghton Mifflin, 1993.

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7

Elrod, P. N., ed. My Big Fat Supernatural Honeymoon. St. Martin's Griffin, 2008.

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8

Shadow of the Mark. HarperTeen, 2013.

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9

Fallon, Leigh. The Carrier of the Mark. HarperTeen, 2011.

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10

Owl in love. Puffin Books, 1994.

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Book chapters on the topic "Supernatural love"

1

Goguen, Stacey. "Masculinity and Supernatural Love." In Supernatural and Philosophy. John Wiley & Sons, 2013. http://dx.doi.org/10.1002/9781118616000.ch14.

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2

Cavanagh, Sheila T. "Prisoners of Love: Cross-Cultural and Supernatural Desires in Lady Mary Wroth’s Urania." In Prose Fiction and Early Modern Sexualities in England, 1570–1640. Palgrave Macmillan US, 2003. http://dx.doi.org/10.1007/978-1-137-09177-2_6.

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Saunders, Corinne. "Thinking Fantasies: Visions and Voices in Medieval English Secular Writing." In Visions and Voice-Hearing in Medieval and Early Modern Contexts. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-52659-7_5.

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AbstractThe creative engagement with visions and voices in medieval secular writing is the subject of this essay. Visionary experience is a prominent trope in late medieval imaginative fiction, rooted in long-standing literary conventions of dream vision, supernatural encounter and revelation, as well as in medical, theological and philosophical preoccupations of the period. Literary texts repeatedly depict supernatural experience of different kinds—dreams and prophecies, voices and visions, marvels and miracles, otherworldly and ghostly visitants. In part, such narratives respond to an impulse towards escapism and interest in the fantastic, and they have typically been seen as non-mimetic. Yet they also engage with serious ideas concerning visionary experience and the ways in which individual lives may open onto the supernatural—taking up the possibilities suggested both by dream theory and by the theological and psychological models of the period. Examples drawn from a range of Middle English romances and from Chaucer’s romance writing demonstrate the powerful creative potential of voices and visions. Such experiences open onto fearful and fascinating questions concerning forces beyond the self and their intersections with the processes of individual thinking, feeling and being in the world, from trauma to revelation to romantic love.

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4

"Art, Love and Magic in Marsilio Ficino’s De amore." In Magic and the Supernatural. BRILL, 2012. http://dx.doi.org/10.1163/9781848880955_003.

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"5. Being-in-Love and the Desire for the Supernatural: Erotic-Agapic Subjectivity." In The Givenness of Desire. University of Toronto Press, 2017. http://dx.doi.org/10.3138/9781487510718-007.

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6

"The Supernatural." In Lore of an Adirondack County. Cornell University Press, 2018. http://dx.doi.org/10.7591/9781501723650-009.

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Dunnington, Kent. "Becoming Humble." In Humility, Pride, and Christian Virtue Theory. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198818397.003.0007.

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Monastic directives to humility have been dismissed by most contemporary theorists as remnants of a lamentable past. But, if radical Christian humility as envisioned by the early monastic tradition is a legitimate view of humility, there should be something to learn from their many directives. This chapter interprets monastic wisdom about the pursuit of humility, showing how ascetic practices are consistent with the claim that humility is a gift of grace. It argues that the monastics were right to think that genuine Christian humility is unattainable apart from experiences of humiliation. Ascetic regimes can promote humility by training practitioners to go on loving in the midst of humiliations that sabotage their quests for personal importance. Such practices “position” devotees to be recipients of supernatural love, which enables persons to go on without falling back on proper pride as a source of moral energy.

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Levering, Matthew. "Jesus’ Resurrection and Catholic Apologetics." In Did Jesus Rise from the Dead? Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198838968.003.0005.

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This chapter explores the importance of theologically defending the historicity of Jesus’ Resurrection. Specifically, it engages the work of Joseph Fenton, Pierre Rousselot, and Bernard Lonergan. Lonergan’s philosophical theology gives room for natural reason’s work of understanding and judging, and thus for an apologetics rooted in natural reason rather than in supernatural faith. Lonergan does this while appreciating the great significance of what he calls “the eye of love.” The chapter also credits Lonergan for defending the quest to know the concrete historical particulars in all their messy particularity. At the same time, Lonergan’s appreciation for historical particulars does not guide his own theological apologetics, which focuses instead on the universal dynamism of human nature toward maximal self-transcendence. Therefore, the chapter argues that Lonergan’s approach to theological apologetics could learn from Fenton’s insistence upon explicitly defending the historicity of Jesus’ Resurrection.

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Billson, Anne. "Sex and the Vampire." In Let the Right One In. Liverpool University Press, 2011. http://dx.doi.org/10.3828/liverpool/9781906733506.003.0009.

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This chapter recounts vampires who have originally struck fear into the hearts of East European peasants as the ghastly walking cadavers of Carpathian myth. The chapter mentions Bela Lugosi or Christopher Lee's vampire character, which violated the throats of their female victims in a form of supernatural rape, but by the end of the first decade of the twenty-first century, it was women who were calling the shots. It also talks about female characters who reach out to their ravisher vampires and have relationships with them instead of screaming, getting bitten and turned into passive playthings. The chapter describes Dracula, played by Gary Oldman, who is no implacably evil villain, but a romantic anti-hero drawn towards Mina because of her resemblance to his long-lost love. It mentions female vampires in films that have long carried connotations of lesbianism.

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Levering, Matthew. "Conclusion." In Did Jesus Rise from the Dead? Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198838968.003.0008.

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In dialogue with Brian Robinette and Jürgen Moltmann, the chapter asks what kind of apologetics is appropriate to the subject matter of Jesus’ Resurrection. It argues that Jesus’ Resurrection does have “external grounds” for its truth. It can be considered credible even without supernatural faith. Yet, even if non-believers can reasonably affirm that Jesus’ Resurrection happened, such knowledge becomes truly living and powerful within the whole worldview of faith, what Lonergan calls the “horizon of love.” Behind this approach to theological apologetics stands the masterwork of John Henry Newman. In his Grammar of Assent, Newman remarks that certitude in historical matters comes from “the cumulation of probabilities, independent of each other, arising out of the nature and circumstances of the particular case which is under review.” This book provides such an accumulation of probabilities, which Newman deems to be sufficient (through what he calls the “illative sense”) for certitude.

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