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Libros sobre el tema "Perennialism"

Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 1 de febrero de 2022

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1

Books, Time-life, ed. Perennials. Alexandria, Va: Time-Life Books, 1995.

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2

Books, Sunset, ed. Perennials. 2a ed. Menlo Park, Calif: Sunset Books, 2000.

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3

Perennials. Abingdon, Oxfordshire: Aura Books, 1995.

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4

Perennials. Tallahassee, USA: Anhinga Press, 1986.

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5

Colston, Burrell C., ed. Perennials. Emmaus, PA: Rodale Press, 1993.

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6

Perennials. Des Moines: Better Homes and Gardens Books, 1994.

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7

Redgrove, Hugh. Perennials. Grantham, U.K: Harlaxton Pub., 1992.

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8

Books, Sunset, ed. Perennials. Menlo Park, Calif: Sunset Pub. Corp., 1992.

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9

Rosenfeld, Richard. Perennials. New York, N.Y: DK, 2003.

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10

Ray, Edwards. Perennials. New York: DK Publishing, 1999.

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11

Bales, Suzanne Frutig. Perennials. New York: Prentice Hall, 1991.

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12

Martyn, Rix, ed. Perennials. London: Pan, 1991.

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13

Perennials. Minneapolis, Minn: National Home Gardening Club, 1997.

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14

Bales, Suzanne Frutig. Perennials. New York: Macmillan General Reference, 1991.

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15

Herbaceous perennials. London: HarperCollins, 1992.

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16

Herbaceous perennials. London: HarperCollins, 1992.

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17

Powerful perennials. Springville, Utah: Hobble Creek Press, 2015.

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18

Royal Horticultural Society (Great Britain), ed. Herbaceous perennials. London: Cassell, 1992.

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19

Berry, Susan. Giant perennials. Buffalo, New York: Firefly Books, 2003.

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20

Growing perennials. New York: Avon Books, 1993.

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21

Hardy perennials. London: Viking, 1995.

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22

Rice, Graham. Hardy perennials. Portland, Or: Timber Press, 1995.

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23

Thomas, Graham Stuart. Treasured perennials. Sagaponack, NY: SagaPress, 1999.

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24

Rice, Graham. Hardy perennials. Portland, Or: Timber Press, 1997.

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25

1001 perennials. London: B.T. Batsford, 2000.

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26

Magazine', 'Sunset. Annuals & perennials. Editado por Sunset Books. Menlo Park, Calif: Sunset Pub. Corp., 1993.

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27

Hughes, Megan McConnell. Perennials: Brighten your yard with beautiful perennials. Editado por Rogers Marilyn. Des Moines, Iowa: Meredith Books, 2006.

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28

Colston, Burrell C., ed. Landscaping with perennials. Emmaus, Pa: Rodale Press, 1995.

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29

Taylor, Patricia A. Easy care perennials. New York: Simon & Schuster, 1989.

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30

Hamill, Natalia K. 100 easy perennials. Lincolnwood, Ill: Publications International, 2003.

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31

Designing with perennials. Philadelphia: Courage Books, 1999.

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32

Jelitto, Leo. Hardy herbaceous perennials. Editado por Schacht Wilhelm 1903-, Baumgardt John Philip y Fessler Alfred. 3a ed. London: Batsford, 1990.

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33

Jelitto, Leo. Hardy herbaceous perennials. 3a ed. Portland, Oregon: Timber Press, 1990.

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34

1903-, Schacht Wilhelm y Fessler Alfred, eds. Hardy herbaceous perennials. 3a ed. London: Batsford, 1990.

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35

National Gardening Association (U.S.), ed. Perennials for dummies. Foster City, CA: IDG Books Worldwide, 1997.

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36

Elliott, Jack. The smaller perennials. Portland, Or., U.S.A: Timber Press, 1997.

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37

100 favorite perennials. New York: MetroBooks, 1998.

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38

Sinnes, A. Cort. All about perennials. London: Foulsham, 1986.

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39

Maharaj, Ayon. Beyond Perennialism and Constructivism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190868239.003.0006.

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This chapter draws upon Sri Ramakrishna’s teachings and mystical testimony in order to develop a new conceptual framework for understanding the nature of mystical experience. In recent analytic philosophy of religion, two approaches to mystical experience have been especially influential: perennialism and constructivism. While perennialists maintain that there is a common core of all mystical experiences across various cultures, constructivists claim that a mystic’s cultural conditioning plays a major role in shaping his or her mystical experiences. After identifying the strengths and limitations of these two positions, Maharaj argues that Sri Ramakrishna champions a “manifestationist” approach to mystical experience that provides a powerful dialectical alternative to both perennialism and constructivism. According to Sri Ramakrishna, mystics in various traditions experience different real manifestations of one and the same impersonal-personal Infinite Reality. Sri Ramakrishna’s manifestationist paradigm shares the advantages of both perennialism and constructivism but avoids their respective weaknesses and limitations.
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40

Lipton, Gregory A. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190684501.003.0001.

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The introductory chapter broadly charts the theoretical and discursive problematics that the book addresses. Through the metaphor of cartography (a controlling motif throughout the work), this chapter begins with an overview of the book’s analytical trajectory by problematizing the notion of the universal in both the discourse of Ibn ‘Arabi and the interpretive field of contemporary Perennialism. In addition to a brief biography and establishing a framework for how Ibn ‘Arabi’s socio-political lifeworld can be read within an absolutist cosmology of a so-called perennial religion or religio perennis, this chapter introduces the racio-spiritual grammar of Schuonian Perennialism and the orders of exclusion it harbors. It concludes with a chapter overview.
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41

Lipton, Gregory A. Competing Fields of Universal Validity. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190684501.003.0004.

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This chapter situates Schuonian Perennialism within the larger discursive tradition of essentialist, religious universalism through a comparison with Friedrich Schleiermacher. It thus argues that Frithjof Schuon, and those writing within his orbit, made a Copernican turn away from Ibn ‘Arabi’s hierarchical cosmology to one of cosmic pluralism united by a Schleiermacherian notion of a transcendent and universally valid religious a priori, or “religion as such.” To clearly demonstrate this turn, Ibn ‘Arabi’s discourse is here historicized in relation to the polemical thought of Ibn Ḥazm (d. 1064). Like Ibn Hazm, Ibn ‘Arabi claims that the Jews were guilty of textual corruption (taḥrīf al-naṣṣ) and not simply a corruption of meaning (taḥrīf al-maʿānī) as implied in Perennialist discourse. Rather than the soteriological power of their religions, Ibn ‘Arabi holds that the salvation of the People of the Book is metaphysically determined by their submission to Muhammad’s prophetic authority.
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42

Publishing, Sunshine. I Would Rather Suffer with Perennialism Than Be Senseless: Funny Notebook for Perennialism Lovers, Cute Journal for Writing Journaling and Note Taking at Home Office Work School College,appreciation Birthday Christmas Gag Gift for Women Men Teen Friend. Independently Published, 2020.

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43

Lipton, Gregory A. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190684501.003.0006.

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The conclusion situates key discursive elements of Schuonian Perennialism within a genealogy of German idealism leading back to Kant to show metaphorical resonances with a Kantian metaphysics of autonomy and its attendant universalism. In contradistinction to Ibn ‘Arabi’s heteronomous absolutism, this chapter tracks how Frithjof Schuon’s religious essentialism functionally echoes the discursive practices that mark Kant’s “universal” religion as defined against Semitic heteronomy. While both Kantian and Schuonian universalist cosmologies thus appear to reflect a similar Copernican turn where an autonomous, universal perspective forms the essence of all religion, this chapter argues that these respective discourses also metaphysically reflect the imperial cartography of the Copernican age itself and its attendant ideological conceit of a universal perspective. The chapter concludes by suggesting that the overlapping discursive formations of Kantian and Schuonian universalism conceal absolutist modalities of supersessionism that are ironically similar to those openly posited by Ibn ‘Arabi.
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44

Partridge, Christopher. Technologies of Transcendence. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190459116.003.0002.

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This chapter introduces the book’s core ideas and some of the principal issues raised. Beginning with a discussion of Michel Foucault’s understanding of “technologies of the self,” it explores how drugs might be understood as “technologies of transcendence”—technologies that have the power to subvert dominant readings of reality. As such, they are always countercultural. By inducing the transcendence of ordinary consciousness, they are often understood to provide access to gnosis, or a special form of knowledge. They also typically induce mystical experiences of oneness that lead to a form of perennialism. In order to understand these mystical experiences, the chapter makes use of William James’s analysis of mysticism. Also, drawing on Mircea Eliade’s understanding of shamanism as “techniques of ecstasy,” it shows that drugs are often understood as technologies that induce ekstasis, meaning “to be located outside,” to “transcend,” or to be “displaced from” the embodied self.
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45

Larin, Stephen J. Conceptual Debates in Ethnicity, Nationalism, and Migration. Oxford University Press, 2017. http://dx.doi.org/10.1093/acrefore/9780190846626.013.128.

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Since the mid-nineteenth century, the term “ethnic” has come to mean “member of a group of people with a set of shared characteristics,” including a belief in common descent. As such, “ethnic groups” refer to human groups that entertain a subjective belief in their common descent because of similarities of physical or customs type or both, or because of memories of colonization and migration. Ethnic phenomena are primarily explained through the “primordialist” and “instrumentalist” explanations. Primordialism holds that ethnicity is a constitutive and permanent feature of human nature. Instrumentalists argue that ethnicity is a social construct with the purpose of achieving political or material gain. However, the real debate is among constructivists over whether ethnicity should be studied from the participant or the observer perspective. Meanwhile, it is difficult to determine exactly when and where “the nation” first became identified with “the people” as it is today, but the process is closely tied to the rise of popular sovereignty and representative democracy. When nations and nationalism became the subject of academic inquiry, three positions emerged: “modernism,” which holds that both nations and nationalism are modern phenomena; “perennialism,” which argues that nationalist ideology is modern, but nations date back to at least the Middle Ages; and “ethno-symbolism,” a combination of the previous two. Most contemporary classifications of nations and nationalism are typological, the most prominent of which identify two dichotomous types, such as the distinction between “civic” and “ethnic” nationalism. Other classifications are better described as taxonomies.
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46

Bird, Richard. Perennials. National Book Network Nbn, 1999.

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47

Perennials. London: Joseph, 1985.

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48

Darrell, Apps, ed. Perennials. New York: Hearst Books, 1993.

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49

Perennials. Publications Intl, 1989.

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50

Bales, Suzanne Frutig. Perennials. Simon & Schuster (Paper), 1991.

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