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Littérature scientifique sur le sujet « Ancient philosophy of religion »

Auteur : Grafiati
Publié le 4 juin 2021
Mis à jour le 15 février 2022

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Articles de revues sur le sujet "Ancient philosophy of religion"

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Schneider, Mareleyn, et Susan Niditch. « Ancient Israelite Religion ». Review of Religious Research 40, no 1 (septembre 1998) : 92. http://dx.doi.org/10.2307/3512471.

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Engberg-Pedersen, Troels. « Religion som verdenshåndtering ». Dansk Teologisk Tidsskrift 77, no 1 (10 mars 2014) : 27–45. http://dx.doi.org/10.7146/dtt.v77i1.105699.

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The article discusses two questions: whether (and in whatsense) Christianity can be ‘naturalized’; and whether ancient Stoicismmay contribute to a modern reformulation of ‘Christianity naturalized’.To answer these questions, the article focuses on articulating an understandingof ‘religion’ in relation to ‘science’. Building on the accountgiven of the philosophical discipline of ‘ethics’ by Hilary Putnam inEthics without Ontology, the article attempts to construct a structurallysimilar understanding of ‘religion’ (and its philosophical counterpart,‘theology’) that will give it a legitimate position ‘in an age of science’(cf. Putnam, Philosophy in an Age of Science). ‘Religion’ is here seen asone particular way of ‘coping with the world’. The article concludesby sketching some ways in which ancient Stoicism (as a specimen of a‘natural philosophy and theology’) may help in reformulating an adequate,contemporary understanding of Christianity.
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Hankey, Wayne J. « Philosophy as Way of Life for Christians ? » Dossier 59, no 2 (18 décembre 2003) : 193–224. http://dx.doi.org/10.7202/007419ar.

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Abstract Pierre Hadot’s purpose in developing the notion of ancient philosophy as exercice spirituel was to provide an alternative to religion. Within this framework Hadot blames the triumph of Christianity and medieval scholasticism as exemplified in Aquinas for the perte de la philosophie comme manière de vivre. The judgment he applies to Aquinas falls equally on ancient Neoplatonism. In fact, however ; for both, there is nothing abstract about the theory philosophy gives to the ascent to God : philosophy is a way of life which transforms us towards deiformity. Like its Neoplatonic predecessor, the mediaeval university contained philosophy as exercice spirituel within a Christian spirituality which also directed intellectuals towards a supernatural felicity.
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Gura, V. G., et O. R. Pazukhina. « ORIGIN OF PERSONALITY ELEMENT IN ANCIENT PHILOSOPHY, RELIGION, CULTURE. » St. Petersburg State Polytechnical University Journal. Humanities and Social Sciences 244, no 2 (juillet 2016) : 90–97. http://dx.doi.org/10.5862/jhss.244.11.

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Lankila, Tuomo. « Post-Hellenistic Philosophy, Neoplatonism, and the Doxastic Turn in Religion : Continuities and Ruptures in Ancient Reflections on Religion ». NUMEN 63, no 2-3 (9 mars 2016) : 147–66. http://dx.doi.org/10.1163/15685276-12341418.

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This article is inspired by Peter Van Nuffelen’s comparison between post-Hellenistic philosophy and Neoplatonism. The article defends the thesis of a fundamental break between ancient religions and new universal religions which became prevalent at the end of late antiquity. This break concerns not only fundamental doctrines but also the principles of how religious communities were constituted. There was a shift from the world of practice-oriented and reciprocally recognizing cults to the world of exclusive theocracies whose mindset emphasizes doctrinal confession. Some seeds of such a “doxastic turn” are to be seen in the post-Hellenistic philosophy and especially in the dogmatic tendencies of Middle Platonism. Thus, there is an observable route from the post-Hellenistic thought towards late ancient universal religions.Neoplatonism’s role in this historical drama is not that of precursor but, rather, it represents a deviation from the main line.
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Marković, Slobodan, Zoran Momčilović et Vladimir Momčilović. « FORGOTTEN UNITY OF BODY AND SOUL AND THE NEED FOR A NEW PHILOSOPHY OF SPORT ». Knowledge International Journal 28, no 7 (10 décembre 2018) : 2523–29. http://dx.doi.org/10.35120/kij28072523s.

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This text is an attempt to see sport in different ways in the light of ancient philosophical themes. Philosophy of sports gets less attention than other areas of the discipline that examine the other major components of contemporary society: philosophy of religion, political philosophy, aesthetics, and philosophy of science. Talking about sports is often cheap, but it does not have to be that way. One of the reasons for this is insufficiently paid attention to the relation between sport and philosophy in Greek. That is it's important to talk about sports, just as important as we are talking about religion, politics, art and science. The argument of the present text is that we can try to get a handle philosophically on sports by examining it in light of several key idea from ancient Greek philosophy. The ancient Greeks, tended to be hylomorphists who gloried in both physical and mental achievement. Тhe key concepts from Greek philosophy that will provide the support to the present text are the following: arete, sophrosyne, dynamis and kalokagathia. These ideals never were parts of a realized utopia in the ancient world, but rather provided a horizon of meaning. We will claim that these ideals still provide worthy standards that can facilitate in us a better understanding of what sports is and what it could be. How can a constructive dialogue be developed which would discuss differences in understanding of sport in Ancient Greece and today? In this paper, the authors will try to answer this question from a historical and philosophical point of view. The paper is divided into three sections. The first section of the paper presents two principally different forms or models of focus in sport competitions – focus on physical excellence or focus on game. The dialectic discourse regarding these two approaches to physical activity is even more interesting due to the fact that these two models take precedence over one another depending on context. In the second section of the paper, the focus shifts to theendemic phenomenon of the Ancient Greek Olympic Games, where the topic is discussed from the perspective of philosophy with frequent historical reflections on the necessary specifics, which observeman as a physical-psychological-social-spiritual being. In the third section of this paper, the authors choose to use the thoughts and sayings of the great philosopher Plato to indicate how much this philosopher wasactually interested in the relationship between soul and body, mostly through physical exercise and sport, because it seems that philosophers who came after him have not seriously dealt with this topic in Plato’s way, although they could.
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Marković, Slobodan, Zoran Momčilović et Vladimir Momčilović. « FORGOTTEN UNITY OF BODY AND SOUL AND THE NEED FOR A NEW PHILOSOPHY OF SPORT ». Knowledge International Journal 28, no 7 (10 décembre 2018) : 2523–29. http://dx.doi.org/10.35120/kij29082523s.

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This text is an attempt to see sport in different ways in the light of ancient philosophical themes. Philosophy of sports gets less attention than other areas of the discipline that examine the other major components of contemporary society: philosophy of religion, political philosophy, aesthetics, and philosophy of science. Talking about sports is often cheap, but it does not have to be that way. One of the reasons for this is insufficiently paid attention to the relation between sport and philosophy in Greek. That is it's important to talk about sports, just as important as we are talking about religion, politics, art and science. The argument of the present text is that we can try to get a handle philosophically on sports by examining it in light of several key idea from ancient Greek philosophy. The ancient Greeks, tended to be hylomorphists who gloried in both physical and mental achievement. Тhe key concepts from Greek philosophy that will provide the support to the present text are the following: arete, sophrosyne, dynamis and kalokagathia. These ideals never were parts of a realized utopia in the ancient world, but rather provided a horizon of meaning. We will claim that these ideals still provide worthy standards that can facilitate in us a better understanding of what sports is and what it could be. How can a constructive dialogue be developed which would discuss differences in understanding of sport in Ancient Greece and today? In this paper, the authors will try to answer this question from a historical and philosophical point of view. The paper is divided into three sections. The first section of the paper presents two principally different forms or models of focus in sport competitions – focus on physical excellence or focus on game. The dialectic discourse regarding these two approaches to physical activity is even more interesting due to the fact that these two models take precedence over one another depending on context. In the second section of the paper, the focus shifts to theendemic phenomenon of the Ancient Greek Olympic Games, where the topic is discussed from the perspective of philosophy with frequent historical reflections on the necessary specifics, which observeman as a physical-psychological-social-spiritual being. In the third section of this paper, the authors choose to use the thoughts and sayings of the great philosopher Plato to indicate how much this philosopher wasactually interested in the relationship between soul and body, mostly through physical exercise and sport, because it seems that philosophers who came after him have not seriously dealt with this topic in Plato’s way, although they could.
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Dunbar, RIM. « Religion, the social brain and the mystical stance ». Archive for the Psychology of Religion 42, no 1 (29 janvier 2020) : 46–62. http://dx.doi.org/10.1177/0084672419900547.

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This article explores the implications of the social brain and the endorphin-based bonding mechanism that underpins it for the evolution of religion. I argue that religion evolved as one of the behavioural mechanisms designed to facilitate community bonding when humans first evolved the larger social groups of ~150 that now characterise our species. This is not a matter of facilitating cooperation, but of engineering social cohesion – a very different problem. Analysis of the size of C19th utopian communities suggests that a religious basis both allowed larger groups to form and greatly enhanced their longevity. I suggest that religion evolved in two stages: an early immersive form with no formal structure based on trance-dancing (a form still evident in the rituals and practices of many hunter-gatherers) and a later form which had more formal structures and gave rise to our modern doctrinal religions. I argue that the modern doctrinal religions did not replace ancestral immersive religions but rather that the doctrinal component was overlaid on the ancient immersive form, thereby giving rise to the mystical stance that underlies all world religions. I suggest that it is this mystical stance that causes the constant upwelling of cults and sects within world religions.
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Mickūnas, Algis. « Confucius : Philosophy between Philosophy ». International Journal of Area Studies 8, no 1 (1 décembre 2013) : 114–27. http://dx.doi.org/10.2478/ijas-2013-0006.

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Abstract The article is devoted to the philosophy of the well-known ancient Chinese sage Confucius paying attention to the Western misunderstandings of it. The fundamental differences between Chinese and Western civilizations, the problem of transcendence, and different attitude towards history are discussed in the text. Being neither a religion nor a philosophy in the strict Western sense of the word, Confucian thinking still finds its parallels among Western philosophies. The article faces the phenomenological task to discover concrete modes of awareness, their active engagements, and their correlate contents that are sufficiently broad and founding to cut across diverse disciplinary and cultural phenomena. This brief essay is a step in that direction with explicit commitment to Confucian explication and continuity of Chinese civilization. Despite variations and different levels of interpretation, a common context between Confucius and Western philosophical trends may be found.
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Handique, Patrika, et Anurag Bhattacharyya. « Re-understanding Deification and Hunger : An Ecocritical Venture into Shiva Purana ». Journal of Humanities and Social Sciences Studies 3, no 1 (30 janvier 2021) : 116–21. http://dx.doi.org/10.32996/jhsss.2021.3.1.12.

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The advent of the Eighteenth Century witnessed emergence of a scientific temperament and shook the foundation of faith or religion in an unbelievable manner. Industrial Revolution, World Wars aggravated the situation and a conflict between science and religion has been prevalent since then. People began to neglect the mores and preaching of theological philosophy and even the tradition and customs handed down by religion or otherwise also culture. In the era of over-all degradation, it has become the need of the hour to restore theology, spiritual and mythical works for re-learning the meanings of humanity and wisdom, although the elimination of religious blindness needs to be done. It is discerned that people discard the ancient philosophy and myths to be irrational and non-scientific, but it is not true. Religion, ancient philosophy and conduct of life is intertwined intricately. In religion and culture, myths and folklores remain popular and are handed down from generation to generation and appear to be so fictional. But, in reality, they carry innumerable valuable messages and codes for life. So, this study intends to shed the irrationality and illuminate the rational and significant implications in the text Shiva Purana, which forms a part of the very precious Mahapuranas, spiritual and mythological text of Hindus. The paper would, however, attempt an ecocritical study of the specified text. As ecological concerns have called for urgent attention, ancient wisdom can assist scientific ideologies and thus, go hand in hand to unite humans to become environmentally sensitive.
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Thèses sur le sujet "Ancient philosophy of religion"

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Pagolu, Augustine. « Patriarchal religion as portrayed in Genesis 12-50 : comparison with Ancient Near Eastern and Later Israelite religions ». Thesis, Open University, 1995. http://oro.open.ac.uk/57559/.

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Although Wellhausen had already rejected the historicity of the patriarchs, and with it their religion, and argued that the patriarchal traditions were retrojections of the Monarchical period reflecting the time that the stories arose in Israel, Albrecht Alt made a to definitive beginning to the study of patriarchal religion with his essay, 'Der Gott der Vifter, in which he argued both for a patriarchal religion distinct from Mosaic religion and for the possibility of its originating during or just before the settlement of Israelite clans in Canaan. While many since Wellhausen have continued to reject the historicity of the patriarchs, a number of scholars, in the light of Ugaritic and other archaeological discoveries, have followed Alt in arguing for a distinct patriarchal religion before exodus and before Moses. However, the study of patriarchal religion has chiefly been confined either to the different divine names or to the social and legal practices attested in Genesis. The result of this is that the patriarchal religious and cultic practices frequently attested in Genesis have hardly been focused upon, except by a few scholars who have touched upon them only in passing. The present thesis takes its departure both from the scholarly consensus and from the Hebrew Bible's own testimony that patriarchal religion was distinct from Mosaic religion. In the present thesis, this distinction is chiefly sought in patriarchal worship and cultic practices, such as altars, prayer, pillars, tithes, vows and ritual purity. These aspects are studied in the light of both second millennium ancient Near Eastern and Israelite parallels. This is legitimate since patriarchal religion is portrayed as pre-Mosaic, and since the narrators are Israelites with a Yahwistic ethos. Our findings have been that the patriarchs shared elements in common with both the ANE and Israel only in regard to the concept of their worship and cultic practices. However, the manner of their cultic activity bore no comparison to that of the ANE or Israel, in that the patriarchs themselves built altars and made sacrifices, conducted prayer, raised pillars and offered worship, all without the aid of an established cult or priests. Further, they did these things in an informal and family setting wherever they moved or happened to camp. Neither were the patriarchal religious activities of tithing, vowing or purifying performed at a cult place. While Jacob himself was the sole officiant of the ritual purification of his family at Bethel, Abraham's tithe was voluntary and secular, and Jacob's religious tithes and vows were unpaid probably due to the absence of any cult or the priests who would be expected to appropriate them. Thus, patriarchal religion was distinct from both the ancient Near Eastern and Israelite religions, and compatible only with the lifestyle portrayed in Genesis.
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Dedes, Eleni. « Oracular priestesses and goddesses of ancient Krete, Delphi, and Dodona ». Thesis, California Institute of Integral Studies, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3712244.

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This dissertation discusses the roles of oracular priestesses and Goddesses in Krete and Greece. The appointment of oracular priestesses to the service of a particular Goddess such as Gaia or Athena is reviewed. In addition, this study demonstrates the extent to which the worship of Goddesses, led by oracular priestesses, was a pre-eminent aspect of religion in ancient Krete and Greece. Various types of conduits and methods used to receive oracular messages are also considered, including trees, baetyls, the inhalation of gaseous vapors, the chewing of laurel leaves, and the possible use of bees and snakes.

This dissertation also considers the implications that feminist archaeology brings to the interpretation of evidence regarding oracular priestess and Goddess traditions in Krete at the Temple-Palace of Knossos, and in mainland Greece at the oracular sites of Delphi and Dodona. An interdisciplinary methodology is employed, drawing on archaeology, mythology, archaeomythology, and feminist spiritual hermeneutics in the academic field of women’s spirituality.

To facilitate this study, a set of characteristics is specified for determining which figurines can plausibly be considered oracular priestesses and/or Goddesses. The set of characteristics which distinguish a Goddess from an ordinary woman or girl include (1) ritual or sacred “find contexts”; (2) the presence of worshippers or adorants; (3) symbolic attributes of divinity, especially those which are representative of the female in local cultural context and perhaps also in cross-cultural contexts; (4) gestures of divinity, in local and/or cross-cultural contexts; and (5) larger relative size. Priestesses are distinguished by (1) typical gestures of adoration or offering of votives; (2) typical attributes in cultural context and/or cross-cultural contexts; (3) the study of epigraphy (where possible); and/or (4) prosopography. The characteristics which distinguish oracular priestesses from other kinds of priestesses include the priestess’ interactions with trees, baetyls, bees, birds, and snakes, or inhaling gaseous vapors.

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Wilcox, Milton. « Changing Changelessness : On the Genesis and Development of the Doctrine of Divine Immutability in the Ancient and Hellenic Period ». Scholar Commons, 2017. http://scholarcommons.usf.edu/etd/7108.

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This project will track and explain the development of the Doctrine of Divine Immutability from early mythological and scriptural source material that seems to indicate that divine entities are changeable into metaphysical systems that demand a perfectly consistent deity. The Doctrine of Divine Immutability is a philosophical and theological postulate that has long been a staple of systematic metaphysics and theology, but its function in robust and fully formed systems is different than its function when it is first generated in Ancient Greece and Judah. Methodologically mostly primary sources are studied and compared with interpretive help from relevant secondary sources. Once the generation and evolution of this doctrine is understood, a more holistic understanding of the relationship between religion and philosophy will be evident. Additionally a more robust understanding of Middle Platonism and 1st and 2nd century Christianity and their relationship to Roman Stoicism will be achieved. Of particular importance to contemporary scholarship this work will allow us to understand the doctrine in its context and will shield us from anachronistic readings of the arguments that are bound to cause fundamental errors in scholarship.
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Sekimura, Makoto. « Réception et création des images chez Platon ». Doctoral thesis, Universite Libre de Bruxelles, 2006. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210799.

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L’objet de ce travail consiste à étudier systématiquement le rôle de l’image platonicienne en mettant surtout en relief les modalités des actions des hommes qui reçoivent et créent les apparences. Platon intègre la fonction de l’image dans son propre système de pensée qui porte sur la relation du sensible et de l’intelligible. Ce philosophe est très sensible à la modalité par laquelle les phénomènes apparaissent dans le champ de notre perception et oppose deux types d’apparence :l’image et le simulacre. L’image est une apparence qui invite le spectateur à saisir le modèle et à mesurer la proportion de l’apparence par rapport au modèle, tandis que le simulacre est une apparence qui trompe le spectateur en lui faisant prendre une illusion pour une réalité. L’opposition entre ces deux types d’apparence constitue l’ensemble de la motivation philosophique de Platon qui s’engage dans la lutte contre l’illusionnisme. C’est dans le Phédon que l’on peut découvrir la scène où émerge la conviction platonicienne à l’égard de cette stratégie fondée sur la mise en rivalité du simulacre et de l’image par la promotion de celle-ci. L’émergence de sa théorie innovatrice des images n’est pas indépendante de la formulation de l’idée selon laquelle les choses sensibles participent aux réalités intelligibles. C’est sans doute dans la République qu’il se préoccupe le plus de la mise en œuvre de cette idée en développant les questions qui concernent la réception et la création des images. Dans ce dialogue, ces deux actions sont étroitement reliées et synthétisées, pour former le système original de Platon, dans lequel le fondement de la théorie des Idées relève d’un certain dynamisme de l’action humaine qui crée et qui reçoit les images. Ce dynamisme se fonde notamment sur la fonction conductrice du tupos qui, comme principe, réglemente la perception et la création des images. On peut ainsi soutenir que la réflexion esthétique de Platon sur la fonctionnalité des images va de pair avec le mouvement intellectuel pour établir et développer la théorie des Idées.
Doctorat en philosophie et lettres, Orientation philosophie
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Gutierrez, Haddad Christie. « The Lily of the Nile : A work on the ritualistic use of an ancient flower of immortality ». Thesis, Uppsala universitet, Centrum för forskning om religion och samhälle (CRS), 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-444083.

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In pharaonic times, religion, magic and medicine had little distinction between each other due to the commonly held belief that all parts of life were influenced and even controlled by divinity and the supernatural. To navigate life easier, and in true Egyptian fashion, a large corpus of text was composed of magic, medicine and religion. The latter includes the arguably most well-known work, the Egyptian Book of the dead, the religious scripture that would help the deceased navigate the netherworld in the hopes for eternal life. The papyri depict numerous plants and remedies as well as spell and healing methods accompanied by magical incorporation such as incantation or invocation of a god or goddess. These can be considered a basis for the fundamental ideas of religion and daily life of ancient Egypt, always consisting of divine involvement. This essay will deal with a symbol that the ancient Egyptians saw as synonymous with life, and immortality: The narcotic blue water lily, Nymphaea Caerulea. The study will be a work on the human religious experience with a plant that I will theorize as having been used for an entheogenic effect in order to connect with the divine by asking some key questions: How and why was the lily used? How is the flowers depiction on art, in texts, and different iconography indicative to a usage in religious experience and through the mythology produced in the civilisation?
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Vanatoru, Brigitte. « Le statut de la croyance à travers les représentations mythiques et scientifiques du monde ». Doctoral thesis, Universite Libre de Bruxelles, 2008. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210443.

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Etude du statut de la croyance à travers les représentations mythiques et scientifiques des origines de l'univers. seront étudiés les mythologies issues de textes anciens qui nous sont parvenus (Théogonie d'Hésiode, Rg veda, etc aisni que les théories scientifiques les plus récentes. L'apport des neurosciences est ici déterminante et permet de mieux cerner le statut de la croyance.
Doctorat en Philosophie
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DeBord, Charles Eugene. « Two responses to a moment in the question of transcendence : a study of first boundaries in Plotinean and Kabbalistic cosmogonical metaphysics ». Thesis, Texas A&M University, 2003. http://hdl.handle.net/1969.1/445.

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This thesis contrasts the Plotinean attitude towards transcendence at the cosmological level with that of certain Kabbalistic authors of the 13th-17th century. Special emphasis is placed on the different approaches taken by each of the two sides to addressing the origin of otherness. Following a brief introduction to the notion of the question of transcendence, the first major part (chapter II) is dedicated to an exploration of the Plotinean conception of metaphysical "descent" from the One to subsequent hypostases. The second major part (chapter III) focuses on Kabbalistic conceptions of the descent from the indefinite infinite to the finite (limited) realm. Finally, I attempt to illustrate the questions and concerns common to each of the two cosmologies. In so doing, I make use of semiotic concepts to clarify the contrast between the two models.
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Cohen, Daniel. « Le statut théologique du mythe chez Proclus ». Doctoral thesis, Universite Libre de Bruxelles, 2007. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210736.

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Examen, dans la tradition néoplatonicienne, et plus particulièrement dans l’œuvre de Proclus, des différentes méthodes de traitement philosophique des données mythologiques recueillies dans diverses traditions du paganisme, et mise en évidence de l’avènement d’une théologie « scientifique ».
Doctorat en philosophie et lettres, Orientation philosophie
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Pacheco, Katie. « The Buddhist Coleridge : Creating Space for The Rime of the Ancient Mariner within Buddhist Romantic Studies ». FIU Digital Commons, 2013. http://digitalcommons.fiu.edu/etd/937.

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The popularization of academic spaces that combine Buddhist philosophy with the literature of the Romantic period – a discipline I refer to as Buddhist Romantic Studies – have exposed the lack of scholarly attention Samuel Taylor Coleridge and The Rime of the Ancient Mariner have received within such studies. Validating Coleridge’s right to exist within Buddhist Romantic spheres, my thesis argues that Coleridge was cognizant of Buddhism through historical and textual encounters. To create a space for The Rime within Buddhist Romantic Studies, my thesis provides an interpretation of the poem that centers on the concept of prajna, or wisdom, as a vital tool for cultivating the mind. Focusing on prajna, I argue that the Mariner’s didactic story traces his cognitive voyage from ignorance to enlightenment. By examining The Rime within the framework of Buddhism, readers will also be able to grasp the importance of cultivating the mind and transcending ignorance.
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Viviers, D. S. (Daniele Siobhan). « A comparison between Plato and Zoroaster : aspects of the philosophy in the Timaeus and the Gathas ». Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52062.

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Thesis (MA)--Stellenbosch University, 2001.
ENGLISH ABSTRACT: The analysis of the system of speculative thought of Plato and Zoroaster, as found in Plato's Timaeus and Zoroaster's Gathas, seeks to compare a well-known philosophy, that of Plato, to a lesser known and often misunderstood system of speculative thought within a religion, namely Zoroastrianism. The purpose of such a comparison is to show that the speculative thought found in religion is often comparable to philosophy, as is the case in the doctrines postulated in the Gathas. It serves to illuminate the philosophy within a lesser known religion (Zoroastrianism) by comparing it to a well-known philosophy (that of Plato), and in doing so, to cast new light on both. The comparison of Plato and Zoroaster has been proposed and sometimes executed by other scholars as well. The main problem in these other comparisons, thus far, has been the fact that no historical contact or definite doctrinal influence of Zoroaster on Plato has been or is likely to be established. Though Plato might well have been familiar with Zoroastrian doctrines, this cannot be satisfactorily proven. This study does not depend on historical contact or doctrinal influence (though the possibility of the latter has been discussed), but compares the two doctrines independent of historical factors and is based solely on the striking similarities between these two systems of thought. This study has focussed on some of the basic concepts within the two doctrines, such as creation, the soul, and dualism. In this study I have emphasised the philosophical aspect of Zoroastrianism, though it is classified as a religion, because I believe that much of what has been classified as religion also incorporates speculative thought that can be analysed separately, and as a system of speculative thought it is comparable to other traditions of speculative thought, such as Greek philosophy. This comparison therefore seeks to counteract some of the assumptions about religions, and how they are studied, by focusing on the philosophical basis underlying the doctrines in the Zoroastrian religion. Another aspect to the comparison is a focus on the similarities of doctrine originating in two cultures previously held to be vastly different, namely Persian and Greek. There has previously been a tendency to consider the cultures of the classical and the ancient Near Eastern world as separate and completely distinct from each other, and in doing so, ignoring important historical contact. Although the historical interaction between these two areas has received increased attention, comparative investigations have emphasised the differences between the cultures of these regions, although similarities do abound and the comparison of analogous aspects of the various cultures could prove valuable to the study of the ancient world. Recognition of the larger context within which the various cultures of the ancient world operated can only add to the understanding of the ancient world, and pave the way for reassessing the traditions and world-views of various cultures.
AFRIKAANSE OPSOMMING: Die analise van die spekulatiewe denkstelsels van Plato en Zoroaster, soos uitgelê in Plato se Timaeus en Zoroaster se Gathas, beoog om 'n bekende filosofie te vergelyk met 'n minder bekende en dikwels wangeïnterpreteerde spekulatiewe denkstelsel binne 'n religie, naamlik Zoroastrisme. Die doel van so 'n vergelyking is om te demonstreer dat die spekulatiewe denkstelsel wat binne 'n religie gevind kan word dikwels vergelykbaar is met 'n filosofie, soos die geval is met die leerstellings/denkstelsels wat uitgelê word in die Gathas. Dit dien om die filosofiese binne 'n relatief onbekende religie (Zoroastrisme) uit te lig deur dit te vergelyk met 'n bekende filosofie (dié van Plato), en in die proses is dit moontlik dat daar nuwe lig gewerp kan word op albei. Die vergelyking tussen Plato en Zoroaster is al deur verskeie academici voorgestel en soms uitgevoer. Die hoofprobleem in al die vorige vergelykings is dat daar tot dusver by Zoroaster geen historiese kontak met of invloed op die leerstellings van Plato vasgestel kon word nie. Alhoewel Plato heel moontlik bekend kon gewees het met Zoroaster se leerstellings, kan dit nie bo alle twyfel bewys word nie. Hierdie studie voorveronderstel geen historiese kontak tussen of beïnvloeding deur die leerstellings van Zoroaster en Plato nie (hoewel die moontlikheid van laasgenoemde bespreek word). Dit is 'n vergelyking wat slegs gemotiveer is deur die treffende ooreenkomste tussen hierdie twee denkstelsels. My studie fokus op 'n aantal basiese konsepte binne die twee leerstellings, soos skepping, die siel, en dualisme. Ten spyte van die feit dat Zoroastrisme as 'n religie geklassifiseer word, word die filosofiese aspek van Zoroastrisme in hierdie studie beklemtoon, want ek glo dat baie sisteme wat as religieë geklassifiseer word spekulatiewe denke inkorporeer wat onafhanklik van die religie self as 'n spekulatiewe denkstelsel soos filosofie geanaliseer kan word, en verder ook vergelyk kan word met ander tradisies van spekulatiewe denkstelsels, soos die oud-Griekse filosofie. Hierdie vergelyking poog om die aannames oor religieë, insluitend aannames oor hoe religieë bestudeer moet word, teen te werk deur te fokus op die onderliggende filosofiese basis in die leerstellings van Zoroastrisme. 'n Ander aspek van die vergelyking is 'n fokus op die ooreenkomste tussen leerstellings wat hul oorsprong het in twee kulture (die Persiese en Griekse onderskeidelik) wat voorheen as heeltemal uiteenlopend en verskillend beskou is, en in die proses is die belangrike historiese kontak geïgnoreer. Alhoewel die historiese interaksie tussen die twee areas toenemend aandag geniet, word die kulturele verskille beklemtoon ten spyte van die feit dat daar veelvuldige ooreenkomste is en dat 'n vergelyking van ooreenkomste tussen verskeie kulture baie waardevol kan wees vir die studie van die antieke wêreld. 'n Waardering van die wyer konteks waarbinne die verskeie kulture van die antieke wêreld gefunksioneer het, kan net bydra tot 'n beter begrip van die antieke wêreld en die weg baan vir 'n herevaluering van die tradisies en wêreldbeskouings van die betrokke kulture.
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Livres sur le sujet "Ancient philosophy of religion"

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Religions of the ancient Greeks. Cambridge, U.K : Cambridge University Press, 1999.

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Lings, Martin. Ancient beliefs and modern superstitions. Cambridge : Quinta Essentia, 1991.

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Philosophy and salvation in Greek religion. Berlin : De Gruyter, 2012.

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Ancient symbols and modern myths : Philosophy of religion. 2e éd. Leuven, België : Uitgeverij Acco, 1986.

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Frithjof, Schuon. Light on the ancient worlds : A new translation : with selected letters. Bloomington, Ind : World Wisdom, 2006.

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Ibn Waḥshīyah, Aḥmad ibn ʻAlī, 9th cent., dir. The last pagans of Iraq : Ibn Waḥshiyya and his Nabatean agriculture. Leiden : Brill, 2006.

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Cornford, Francis Macdonald. From religion to philosophy : A study in the origins of western speculation. Princeton : Princeton University Press, 1991.

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Elements of ancient Indian psychology. New Delhi : Vikas, 1985.

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The religion of Socrates. University Park, Pa : Pennsylvania State University Press, 1996.

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Sivin, Nathan. Medicine, philosophy and religion in ancient China : Researches and reflections. Aldershot, Hampshire, Great Britain : Variorum, 1995.

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Chapitres de livres sur le sujet "Ancient philosophy of religion"

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King, Daniel. « Ancient Philosophy Transformed ». Dans A Companion to Religion in Late Antiquity, 411–31. Hoboken, NJ, USA : John Wiley & Sons, Inc., 2018. http://dx.doi.org/10.1002/9781118968130.ch19.

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Betegh, Gábor. « Greek Philosophy and Religion ». Dans A Companion to Ancient Philosophy, 623–39. Chichester, UK : John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781444305845.ch32.

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Berkson, Mark. « Death in Ancient Chinese Thought : What Confucians and Daoists Can Teach Us About Living and Dying Well ». Dans Comparative Philosophy of Religion, 11–38. Cham : Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-19300-3_2.

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Elias, John L. « Ancient Philosophy and Religious Education : Education as Initiation into a Way of Life ». Dans International Handbooks of Religion and Education, 9–21. Dordrecht : Springer Netherlands, 2009. http://dx.doi.org/10.1007/1-4020-5246-4_2.

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Greetham, Bryan. « Religion ». Dans Philosophy, 154–67. London : Palgrave Macmillan UK, 2006. http://dx.doi.org/10.1007/978-1-349-72563-2_12.

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Algra, Keimpe. « Hellenistic Philosophy ». Dans Ancient Philosophy, 409–94. First [edition]. | New York : Routledge, 2017. : Routledge, 2017. http://dx.doi.org/10.4324/9781315179339-12.

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Fowden, Garth. « Polytheist religion and philosophy ». Dans The Cambridge Ancient History, 538–60. Cambridge University Press, 1997. http://dx.doi.org/10.1017/chol9780521302005.019.

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« Ancient Philosophy of Religion : An Introduction ». Dans Ancient Philosophy of Religion, 15–36. Routledge, 2014. http://dx.doi.org/10.4324/9781315729633-7.

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« Socrates and Plato ». Dans Ancient Philosophy of Religion, 67–92. Routledge, 2014. http://dx.doi.org/10.4324/9781315729633-10.

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« Aristotle ». Dans Ancient Philosophy of Religion, 93–106. Routledge, 2014. http://dx.doi.org/10.4324/9781315729633-11.

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Actes de conférences sur le sujet "Ancient philosophy of religion"

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Sasaki, Kei. « Life in Philosophy and Religion, and Beyond ». Dans Annual International Conference on Philosophy : Yesterday, Today & Tomorrow (PYTT 2016). Global Science & Technology Forum (GSTF), 2016. http://dx.doi.org/10.5176/2382-5677_pytt16.17.

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Rudnevskaya, Viktoria Aleksandrovna. « Philosophy of the ancient East ». Dans VI International Scientific and Practical Conference, chair Aleksey Viktorovich Sapronov. TSNS Interaktiv Plus, 2017. http://dx.doi.org/10.21661/r-461827.

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Rajsky, Andrej. « RELIGION FACING CURRENT CHALLENGES OF NIHILISTIC CULTURE ». Dans SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s11.108.

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Yoo, Guenjun. « Industrial talk : Modern software engineering and ancient philosophy ». Dans 2016 International Conference on Platform Technology and Service (PlatCon). IEEE, 2016. http://dx.doi.org/10.1109/platcon.2016.7456772.

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Raimi, Sunaj. « Metaphysical dialogue between philosophy and music in ancient Greek ». Dans University for Business and Technology International Conference. Pristina, Kosovo : University for Business and Technology, 2015. http://dx.doi.org/10.33107/ubt-ic.2015.4.

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Zaydullin, Raifyan. « Religion Of Ancient Persians And Turkic As The Basis Of Islam ». Dans Humanistic Practice in Education in a Postmodern Age. European Publisher, 2020. http://dx.doi.org/10.15405/epsbs.2020.11.46.

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Ginatulina, M. D., et M. L. Salagin. « "New religion" or "gods of modernity" in the context of information of space ». Dans Scientific dialogue : Questions of philosophy, sociology, history, political science. ЦНК МОАН, 2019. http://dx.doi.org/10.18411/spc-01-05-2019-11.

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Petcu, Liviu. « The Holy Fathers On The Ancient Philosophy In Christian Education ». Dans 2nd Central and Eastern European LUMEN International Conference - Multidimensional Education and Professional Development. Ethical Values. Cognitive-crcs, 2017. http://dx.doi.org/10.15405/epsbs.2017.07.03.68.

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Long, Qihan. « A Comparison between Ancient Greek and Chinese Philosophy on Politics ». Dans Proceedings of the 2018 3rd International Conference on Modern Management, Education Technology, and Social Science (MMETSS 2018). Paris, France : Atlantis Press, 2018. http://dx.doi.org/10.2991/mmetss-18.2018.89.

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Li, Xin, et Yaqing Huang. « Ancient Philosophy Factors Affecting the Formation of Chinese Students ? Learning Community ». Dans 2016 1st International Symposium on Business Cooperation and Development. Paris, France : Atlantis Press, 2016. http://dx.doi.org/10.2991/isbcd-16.2016.40.

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Rapports d'organisations sur le sujet "Ancient philosophy of religion"

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, octobre 2020. http://dx.doi.org/10.47816/01.001.20.

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Résumé :
Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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