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1
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.
Texte intégralRésumé :
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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Holowchak, M. Andrew. « The Fear, Honor, and Love of God : Thomas Jefferson on Jews, Philosophers, and Jesus ». Forum Philosophicum 18, no 1 (10 décembre 2013) : 49–71. http://dx.doi.org/10.35765/forphil.2013.1801.04.
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In a letter to Benjamin Rush, Jefferson includes a syllabus—a comparative account of the merits of Jewish morality, ancient philosophy, and the precepts of Jesus. Using the syllabus as a guide, this paper is a critical examination of the influence of ancient ethical and religious thinking on Jefferson’s ethical and religious thinking—viz., Jefferson’s views of the ethics and religion of the Hebrews, the ancient philosophers, and Jesus.
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Decock, Paul B. « VIRTUE AND PHILOSOPHY IN 4 MACCABEES ». Journal for Semitics 24, no 1 (15 novembre 2017) : 307–25. http://dx.doi.org/10.25159/1013-8471/3450.
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The first section of this article focuses on the use of the term and theme of ἀρετή in the argument that the Jewish religion can be seen as a most worthy philosophy. The second section shows how 4 Maccabees can be seen as a Jewish version of a philosophical work in the ancient Greco-Roman tradition: it raises the practical question of the noble way of life and shows us inspiring examples of persons who embodied this way by the manner in which they faced their death. The third section explores how a reading of 4 Maccabees can be seen as one of the “spiritual exercises” in the philosophical tradition (Pierre Hadot). The fourth section touches briefly on the issue of the Hellenization of the Jewish religion, of which 4 Maccabees is a strong example.
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James, David. « The Transition from Art to Religion in Hegel's Theory of Absolute Spirit ». Dialogue 46, no 2 (2007) : 265–86. http://dx.doi.org/10.1017/s0012217300001748.
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ABSTRACTI relate the aesthetic mediation of reason and the identity of religion and mythology found in the Earliest System-Programme of German Idealism to Hegel's account of the transition from the ancient Greek religion of art to the revealed religion (Christianity) in his theory of absolute spirit. While this transition turns on the idea that the revealed religion mediates reason more adequately in virtue of its form (i.e., representational thought), I argue that Hegel's account of the limitations of religious representational thought, when taken in conjunction with some of his ideas concerning Romantic art, suggests that he fails to demonstrate the necessity of the transition in question, thus undermining the triadic structure (i.e., art, religion, philosophy) of his theory of absolute spirit.
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Adorisio, Chiara. « Philosophy of Religion or Political Philosophy ? The Debate Between Leo Strauss and Julius Guttmann ». European Journal of Jewish Studies 1, no 1 (2007) : 135–55. http://dx.doi.org/10.1163/187247107780557263.
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AbstractThe article reconstructs and examines the debate between Leo Strauss (1899–1973) and Julius Guttmann (1880–1950) on the interpretation of the essence of Jewish medieval philosophy. Is Jewish medieval philosophy characterised by being essentially a philosophy of religion or, as Strauss objected in his critique of Guttmann, is it better understood if we consider that Jewish medieval rationalists conceived the problem of the relationship between philosophy and Judaism primarily as the problem of the relationship between philosophy and the law?Though both Guttmann and Strauss seem to discuss in their works the question of the interpretation of medieval Jewish philosophy in a historical way, their arguments were in fact rooted in a theoretical and philosophical interest. Strauss and Guttmann followed different philosophical methods, had different personal attitudes toward Judaism and faith, but both tried to learn from medieval and ancient philosophy to understand the problems of modern and contemporary rationalism.
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Ghosh, Yashomati, et Anirban Chakraborty. « Secularism, Multiculturalism and Legal Pluralism : A Comparative Analysis Between the Indian and Western Constitutional Philosophy ». Asian Journal of Legal Education 7, no 1 (16 août 2019) : 73–81. http://dx.doi.org/10.1177/2322005819859674.
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India over thousands of years had become a ‘melting pot’ of religious, linguistic and cultural diversity, and thereby created a unique cultural fabric based on the principles of multiculturalism and pluralism.The ancient Indian philosophy was based on the ideals of vasudaivakutumbakam - the whole world is one family and sarvadharmasambhava- all religion leads to the same destination. These philosophical notions have attained legal status in the India. This article will focus on the background and constitutional perspective of secularism as implemented in India, the Supreme Court’s interpretation of secularism and identification of certain religious practices as an essential and integral part of a religion and lastly the role of the State in regulating the freedom of religion.
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Kolodnyi, Anatolii. « Religious Studies Achievements of Myroslav Popovych ». Ukrainian Religious Studies, no 89 (10 décembre 2019) : 44–61. http://dx.doi.org/10.32420/2019.89.1410.
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Problems of the essence of religion, its place in the history of spiritual and cultural life of the Ukrainian people were not in the field of direct scientific interests of the famous Ukrainian philosopher, long-time director of the Institute of Philosophy by H.S. Skovoroda of NAS of Ukraine, academician Myroslav Popovych. He referred to them only when comprehending the history of culture in Ukraine, some in the analysis of the twentieth century as a bloody period of world history, some in explaining the problems of being human. Thus the scientist considers religion as a component of culture, and it is a complex of material, spiritual, intellectual and emotional features of society, includes the basic rules of human existence, system of values, traditions and beliefs.
The article deals with the religious factor in the life of the ancient Slavs, the role of the Bible in the formation of the religious consciousness of ancient Ukrainians, the nature and evolution of the Christian doctrine. The author analyzes Popovich's thinking about the perception of Christianity by the people's consciousness with its doctrine and rituals, about finding by Christians a balance between Eros and Thanatos, about austerity, holiness, etc.
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S, Stalin. « Emerging Religious Trends through the Ages ». International Research Journal of Tamil 3, S-1 (11 mai 2021) : 29–33. http://dx.doi.org/10.34256/irjt21s15.
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All religious movement have become a social movement in the country. These movements play a major role in monarchy to democracy. Religion had major impacts on the community. These permeate into the literature and shows its reflection in the community. Religions get progressed and travels parallel through the literature and its transformation. Similarly, the purpose of the religious literature has been changed through times. Doctrines, rites of worship, existence of tradition are seen common in all religions. But some religious literatures have sung to inimical of other religions. It is necessary to look comparatively from Sangam literature period that how the religious literature have undergone change and how purpose and course of cult are written in the texts. Religions such as Jainism, Buddhism, vaishnavism, saivam, Christianity and Islam are also explored. Finally, it is possible to find out that in each period religious beliefs and hatreds have travelled into the literature along with the worships and divinity.it is also possible to learn about generality, philosophy and charitable works done by individuals through the religion. It is established that the gods were sung from ancient to modern genres and earlier religious conflict did not have major impact on contemporary literature.
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Subramony, Dr R. « Dr Radhakrishnan as a Philosopher ». IJOHMN (International Journal online of Humanities) 3, no 2 (15 avril 2017) : 8. http://dx.doi.org/10.24113/ijohmn.v3i2.110.
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Dr Radhakrishnan’s thinking was Upanishadic. He also firmly believed in the birth of a new order based on ancient Indian wisdom. Drawing his inspiration from the Vedas, the Upanisads and the Gita, Radhakrishnan believed that humanity must become one. What kind of religion did Radhakrishnan advocate? Not a credal or dogmatic one, not an intellectual theology disputing over dogmas and contemplations. Radhakrishnan takes pride in the fact that Hinduism is not bound up with a creed or a dogma, with a founder – prophet or a historical personality, with a book like the Bible or the Quran, but a “persistent search for truth on the basis of a continuously renewed experience”. Radhakrishnan, as an ardent Hindu, could not transcend Hinduism itself. He was respectful of all religions, but it is ultimately Hindu standards by which he judged other religions. Hinduism was always for him the ideal religion, of course, a Hinduism re-interpreted, purged of all that he found distasteful in it. That President Radhakrishnan was a dhvajasthambalam in the temple of our nation’s consciousness: upright and resplendent in rough weather and fair, inspiring us to a higher purpose. K R Srinivas Iyengar noted that without the reserves of the spirit, the inner poise, the hidden fire, all other endowments cannot count for much. And the spirit that moved and sustained our ancient Indian Rishis and Acharyas is not foreign to Professor Radhakrishnan
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Zhao, Zhi Qing, et Li Tao. « Differences of Philosophy and Culture between Chinese and Western Reflected in Construction ». Advanced Materials Research 953-954 (juin 2014) : 1533–36. http://dx.doi.org/10.4028/www.scientific.net/amr.953-954.1533.
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Globalization had the great influence on architectural culture. Rational and fighting spirit, the individual and subject consciousness, religion and willpower of Western culture were represented on buildings. And Confucianism and Taoism, with other various internal and foreign Buddhist, complement each other, became the main line of ancient China thought, were penetrated and cohered in all aspects of Chinese buildings. In the globalized world, the architect should explore the rational core and objective laws of architectural development, and consciously promote the continuous development of traditional regional architecture, activate special cultural value of regional architecture. Based on the absorption, blend and innovation of both ancient and modern, Chinese and foreign architectural excellence culture, the Chinese architectural culture will be full of vitality.
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YU, KENNETH W. « FROMMYTHOSTOLOGOS : JEAN-PIERRE VERNANT, MAX WEBER, AND THE NARRATIVE OF OCCIDENTAL RATIONALIZATION ». Modern Intellectual History 14, no 2 (24 septembre 2015) : 477–506. http://dx.doi.org/10.1017/s1479244315000323.
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This article begins with a remark by Jean-Pierre Vernant in his inaugural lecture at the Collège de France about the inadequacy of Max Weber's historical sociology for the study of ancient religions. Despite posing shared research questions and often reaching similar conclusions, Vernant, one of the most influential twentieth-century ancient historians, neither engaged nor acknowledged Weber and thereby secured his absence in the field of ancient religions generally. Vernant's narrative of the historical emergence of Greek rationality is at direct odds with Weber's views on the matter inSociology of Religionand elsewhere, and I argue that, beyond methodological concerns, Vernant's fundamentally Durkheimian position inherits early twentieth-century polemics between French and German sociologists. Vernant's relationships with Marcel Mauss, Ignace Meyerson, and Claude Lévi-Strauss, and his participation in the French Resistance, moreover, reaffirmed his Durkheimian views about society and committed him to a long tradition of anti-German scholarship. I conclude with a brief coda on the historiographical implications of these observations for the study of religion and its relation to social life.
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Woo, Silha. « New Horizons in the Study of Ancient Philosophy, Religion, and Culture in Northeast Asia ». Journal of Social Thoughts and Culture 24, no 2 (30 juin 2021) : 67–111. http://dx.doi.org/10.17207/jstc.2021.3.24.2.3.
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Kosior, Krzysztof. « Dharma sprzed abhidharmy ». Argument : Biannual Philosophical Journal 7, no 1 (1 juin 2017) : 9–16. http://dx.doi.org/10.24917/20841043.7.1.1.
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Dharma before the Abhidharma: The paper deals with the issue as to whether early Buddhism can be defined as a philosophy or as a religion. My analysis starts with the definition of the Buddha as the discoverer of the Dharma — the ancient and ennobling path (purāṇa‑, ariya‑magga) — which has made him the exalted teacher of gods and people. Then, after characterizing the possible meanings of Abhidharma in the context of their presence in canonical statements expressing Dharma, I draw conclusions about the connection or lack of connection between philosophy and soteriology in the teaching of the Buddha. Finally, after recalling the canonical statements of Buddha on his status, I conclude that the characterization of early Buddhism as a religion is also questionable.
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Lambert, Wilfred George. « Ancient Mesopotamian Gods. Superstition, philosophy, theology ». Revue de l'histoire des religions 207, no 2 (1990) : 115–30. http://dx.doi.org/10.3406/rhr.1990.1735.
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Stausberg, Michael. « Distinctions, Differentiations, Ontology, and Non-humans in Theories of Religion ». Method & ; Theory in the Study of Religion 22, no 4 (2010) : 354–74. http://dx.doi.org/10.1163/157006810x531139.
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AbstractThis essay has four main parts. (1) Reviewing previous theories of religion, it suggests that it may be helpful not to conflate, a priori, the notions of (the) religious on the one hand and religion\s on the other, and that it may be useful to explore concepts such as (the) sacred and transcendence as independent yet related to the business of theorizing religion. (2) Distinguishing social/cultural from biological/genetic evolution, it outlines the occurrence of three processes/stages of the evolution of religious affairs and religions(s), here called attributive, structural, and functional differentiation respectively. While the first two processes/stages occurred in the remote and ancient past respectively, the third process/stage is typical of modernities and has by now globalized. (3) The article argues that recent criticisms of the validity of the category of religion are informed by a reverse sui generis approach characterized by a tacit claim that religion is an anomaly, by virtue of its supposedly being inherently different from similar concepts. The article suggests that John Searle’s philosophy may throw light on the mode of existence (ontology) of religion as an example of social and institutional reality, as an intentionality- and observer-relative yet real and empowering structure. (4) In the final section, the article engages some lines of thinking of Bruno Latour’s interpretation of Actor-Network-Theory, in particular the category of non-humans and the importance of things (objects) for social reality, including religion.
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Lipner, Julius J. « Ancient Banyan : an Inquiry into the Meaning of ‘Hinduness’ ». Religious Studies 32, no 1 (mars 1996) : 109–26. http://dx.doi.org/10.1017/s0034412500024100.
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This paper suggests, against a comparative horizon and in broadly philosophical context, a fresh approach to the study of Hinduism. After indicating how religion in general and ‘Hinduism’ in particular are plural phenomena both internally and externally, the paper goes on to define a (if not, the) distinguishing property of Hinduness (or hindutā) in terms of an approach that is based on a re-centring system of equilibrating and interactive polarities called ‘polycentrism’. This is described further as a calculated paradoxicality, which is articulated in the light of possible objections.
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Lindtner, Chr. « The central philosophy of ancient India ». Asian Philosophy 3, no 2 (octobre 1993) : 89–93. http://dx.doi.org/10.1080/09552369308575375.
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Guttenberger, Gudrun. « Glossolalie als Dichtung. Sprache und Stimme diesseits von Religion und Theologie ». Zeitschrift für die neutestamentliche Wissenschaft 111, no 2 (1 octobre 2020) : 251–88. http://dx.doi.org/10.1515/znw-2020-0011.
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AbstractThis contribution aims to explain the controversy about glossolalia between the members of the Corinthian church and Paul. Corinthian glossolalia will be placed in the context of ancient texts on voice and language from medicine, philosophy, grammar, rhetoric and music and – taking up Bleek’s thesis – connected with expressions called “glosses”. The glossolalia is thus placed in the realm of the use of language in poetry. Paul uses arguments from philosophical polemics against poetry and places language exclusively in the realms of justice and truth.
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Sterckx, Roel. « An Ancient Chinese Horse Ritual ». Early China 21 (1996) : 47–79. http://dx.doi.org/10.1017/s0362502800003400.
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This article examines a section in the Shuihudi 睡虎地 Rishu 日書 (Daybooks) entitled “Horses” (ma 馬) which describes the instructions for the performance of a ritual to propitiate a horse spirit. The text is one of the earliest transmitted ritual liturgies involving the treatment of animals. It reveals a hitherto little known aspect of the role of animals in early Chinese religion; namely, the ritual worship of tutelary animal spirits and the performance of sacrifices for the benefit of animals. Furthermore, it corroborates the existence of magico-religious rituals involving the treatment of animals, and demonstrates that cultic worship of animal spirits, criticized by some masters of philosophy, was part of the religious practices of the elite in the late Warring States and early imperial period. The article presents an annotated translation of the “Horses” section, discusses its contents and significance in relation to equine imagery documented in received sources, and examines its value as a source for the perception of animals and animal ritual in late Warring States and early imperial China.
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Gericke, Jaco. « PHILOSOPHICAL PERSPECTIVES ON THEOLOGICAL WHY-QUESTIONS IN THE HEBREW BIBLE ». Journal for Semitics 24, no 1 (15 novembre 2017) : 1–19. http://dx.doi.org/10.25159/1013-8471/3436.
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This article provides an introductory overview of a selection of philosophical perspectives on theological why-questions in the Hebrew Bible. Why-questions put to Yhwh in all the various sections of the canon are clarified philosophically via ancient views on causation, the Principle of Sufficient Reason, and the philosophy of language. Comparative philosophy of religion is also utilized to argue that while most theological why-questions in the Hebrew Bible are asked in the context of suffering, assumptions related to the deity differ from those of modern philosophical theologies.
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Bowden, Hugh. « Religion and Rationality, Poetry and Philosophy : In Search of the “Axial Breakthrough” in Ancient Greece ». Fudan Journal of the Humanities and Social Sciences 9, no 4 (6 août 2016) : 543–54. http://dx.doi.org/10.1007/s40647-016-0144-9.
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Bryan, Jenny. « Philosophy ». Greece and Rome 67, no 1 (28 février 2020) : 113–18. http://dx.doi.org/10.1017/s0017383519000305.
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G. E. R. Lloyd's economically persuasive study addresses the question of the universalism or relativism of rationality. Drawing careful comparisons, primarily between ancient Greek and Chinese thought, but also more widely, Lloyd introduces a range of disciplinary perspectives and specific points of focus. In doing so, he challenges his reader to think critically about their own assumptions and concepts. In particular, he asks us to consider the degree to which our own broad concepts, especially oppositions such as between rationality and irrationality, are themselves informed by their derivation from ancient Greek thought. His first chapter (‘Aims and Methods’) introduces his central commitments. Rationality and irrationality are not universal across societies in such a way that they can be judged by a single set of criteria. But nor are they just cultural constructs, so that the possibility of mutual intelligibility collapses. The truth lies somewhere in between, in the recognition of the heterogeneity to be identified in what is shared across cultures. Lloyd argues that ancient China is a particularly useful foil for a consideration of these questions, since it provides a perspective from beyond the reach of the Graeco-Roman legacy. His subtle middle road is further supported by his second chapter (‘Rationality Reviewed’), which summarizes some influential accounts of rationality and considers the ‘state of play’ across a variety of disciplines, including palaeontology, child development, and psychology, all of which present evidence of continuities between societies. The next four chapters approach the question of the diversity and commonality of reason from a range of perspectives, including cosmology, metaphysics, language, epistemology, and religion. In the case of cosmology, for example, Lloyd argues that we can identify a difference between the Greeks’ tendency to focus on the thing that is ‘Nature’, and the Chinese interest in natural phenomena and processes, absent a concept of ‘Nature’ itself. He is careful to note the difficulty of generalizing across all Greek or all Chinese thinkers. We can, however, identify a significantly similar belief in the two societies: that understanding the cosmos matters for the sake of the life you live as a result of that knowledge. In the case of the binary ‘Seeming and Being’ (as discussed in Chapter 4), Lloyd argues that the Chinese shared with the Greeks an awareness that appearances can be deceptive. However, their conception of the fundamental binary yin and yang is one of interdependence rather than sharp differentiation, such as we sometimes see in Greek thought between Being and Becoming. Throughout the volume, Lloyd argues for the need to recognize both the similarities and the differences identified as a result of careful comparative study. He ends with a recommendation for his readers to reconsider the universal applicability of certain key Western concepts, without resorting to a claim that it is impossible to recognize or communicate similarities. We must, he suggests, work from a position that demonstrates ‘due recognition both of the commonalities in human cognitive capacities, and of the differences in their deployment’ (96).
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Dziurosz-Serafinowicz, Dominika. « Moral rules for the word. A few remarks from the perspective of linguistics, philosophy and religious ethics ». Świat i Słowo 35, no 2 (26 novembre 2020) : 339–58. http://dx.doi.org/10.5604/01.3001.0014.5483.
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In this paper, I present some directives concerning the ethical use of speech and conversation. I focus on three areas – linguistics, philosophy and religion – and moral rules elaborated there with regard to what should and what should not be revealed by words. From the point of view of linguistics, I analyse modern principles of politeness and maxims of conversation. From the point of view of philosophical reflection, I consider ancient ethics of speech, and in particular: the three sieves of Socrates, rhetoric (lat. ars bene dicendi), and the Aristotelian golden mean. From the point of view of religion, I show the moral rules for words in Buddhism, Judaism, Christianity, Confucianism, and the Toltec faith.
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CULEDDU, Maria Paola. « The Evolution of the Ancient Way of the Warrior : From the Ancient Chronicles to the Tokugawa Period ». Asian Studies 6, no 2 (29 juin 2018) : 87–109. http://dx.doi.org/10.4312/as.2018.6.2.87-109.
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The term bushidō is widespread today and involves history, philosophy, literature, sociology and religion. It is commonly believed to be rooted in the ancient “way” of the bushi or samurai, the Japanese warriors who led the country until modern times. However, even in the past the bushi were seldom represented accurately. Mostly, they were depicted as the authors thought they should be, to fulfil a certain role in society and on the political scene.By taking into account some ancient and pre-modern writings, from the 8th to the 19th centuries, from the ancient chronicles of Japan, war tales, official laws, letters, to martial arts manuals and philosophical essays, and by highlighting some of the bushidō values, this article attempts to answer the questions how and why the representation of the bushi changed from the rise of the warrior class to the end of the military government in the 19th century.
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Borkowska, Katarzyna. « Historia medycyny na pograniczu dziedzin. Rozważania na marginesie książki Medicina, antiqua mediaevalis et moderna. Historia – filozofia – religia, red. S. Konarska-Zimnicka, L. Kostuch i B. Wojciechowska, Kielce 2019 ». Kwartalnik Historii Nauki i Techniki, no 4 (2020) : 135–43. http://dx.doi.org/10.4467/0023589xkhnt.20.032.12865.
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History of Medicine at the Intersection of Disciplines. Reflections on the Margins of Medicina, antiqua mediaevalis et moderna. Historia – filozofia – religia [Medicina, antiqua mediaevalis et moderna. History – Philosophy – Religion], ed. by S. Konarska-Zimnicka, L. Kostuch and B. Wojciechowska, Kielce 2019 The article discusses the status of the history of medicine at the intersection of disciplines, with reference to the edited volume: Medicina, antiqua mediaevalis et moderna. Historia – filozofia – religia [Medicina, antiqua mediaevalis et moderna. History – Philosophy – Religion] (ed. by S. Konarska-Zimnicka, L. Kostuch and B. Wojciechowska, Kielce 2019). The author focuses on the ancient idea of the unity of body and soul to draw attention to the dependence of medical practices on cultural conditions, using the example of the recipe for headache from Plato’s Charmides and the articles in Medicina, antiqua mediaevalis et moderna.
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Kardaun, Maria. « Omnis determinatio est negatio ». Algemeen Nederlands Tijdschrift voor Wijsbegeerte 113, no 2 (1 juillet 2021) : 235–48. http://dx.doi.org/10.5117/antw2021.2.004.kard.
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Abstract Omnis Determinatio est Negatio. On Habermas, Myth, and Truth With his monumental genealogy of Western philosophy Jürgen Habermas delivers an achievement that is worthy of great praise. In carefully constructed arguments he presents in detail the close connection between, and the mutual indebtedness of, religion and philosophy as they developed in the West for more than two millennia. With regard to the current state of affairs he acknowledges that we should continue to engage with subjects such as purpose, meaningfulness, and how to behave. He proposes that where religion is withdrawing, philosophy should take its place. In spite of its great merits, there are some fundamental shortcomings in the overall image Habermas wishes to convey. By suggesting that Western religion and philosophy have been the major driving forces not only of cognitive but also of ethical progress, he underestimates the moral value of pre-Socratic and other holistic world views that radically differ from the idiosyncratic Western one. For example, he perceives Homer’s mythological thinking as nothing but a primitive state of mind against which the ethical and intellectual progress of later developments could come to the fore. This paper proposes that we should give much more weight to the difference between the ‘cognitive’ and the ‘ethical’ than Habermas does. In principle, as a form of argumentative reasoning, philosophy belongs to the (cognitive) domain of truth. As such, it is not a suitable successor to religion. On the other hand, provided they operate primarily within their own domain – which is the domain of meaningfulness –, religion (in whatever form), literature and the arts, ancient myth, friendship, love, and humour may still be best equipped to sharpen our sense of justice and help us deal with feelings of moral disorientation and fragmentation.
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HOYT, CHRISTOPHER. « Wittgenstein on the language of rituals : the scapegoat remark reconsidered ». Religious Studies 48, no 2 (22 août 2011) : 165–82. http://dx.doi.org/10.1017/s0034412511000163.
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AbstractWittgenstein's remarks on religion suggest a provocative and nuanced account of what makes rituals meaningful – and why some living rituals might have little or no meaning despite their hold on congregants. Wittgenstein's view has been obscured, I argue, in part by the consistent misinterpretation of his controversial ‘scapegoat remark’, which has been taken to be a comment on the internal incoherence of the ancient Jewish scapegoat rite. In fact, Wittgenstein's point is that the scapegoat ritual is particularly easy to misinterpret, and so reflection on it helps illustrate the sort of confusion that plagues much thinking about religion and ritual.
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Jackson, Peter. « A guest at the table of the gods : Religion and the origins of academic life ». Temenos - Nordic Journal of Comparative Religion 51, no 2 (23 décembre 2015) : 257–76. http://dx.doi.org/10.33356/temenos.53570.
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Proceeding from the Renaissance philosopher Giovanni Pico della Mirandola’s Oration on the Dignity of Man, this paper is an attempt to survey the historical premises of the academic study of religion, both as a practice of detaching the subject matter of religion from its institutional restrictions, and as a practice of rehearsing certain modalities of thought and action (philosophical as well as religious) flourishing in the ancient world long before Christianity conquered the sphere of public worship in the fourth century. By paying particular attention to themes of suspension and commensality in religious practice and discourse, an attempt is made to reconsider the critical task of the history of religions, famously devised by Bruce Lincoln as a reversal of the orientation of religious discourse.
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Bettetini, Maria. « The ancient faults of the other : religion and images at the heart of an unfinished dispute ». Rivista di estetica, no 56 (1 juin 2014) : 141–62. http://dx.doi.org/10.4000/estetica.882.
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Jantzen, Grace M. « Christian Spirituality and Mysticism in the Encyclopedia of Religion ». Religious Studies 24, no 1 (mars 1988) : 57–64. http://dx.doi.org/10.1017/s0034412500001220.
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The great increase of interest in the study of spirituality and mysticism is reflected in the large number of articles that the Encyclopedia of Religion devotes to various aspects of this topic. As one would expect, there are long entries for ‘Mysticism’ and ‘Christian Spirituality’ and ‘Religious Experience’. In addition to these broad categories, attention is given to more specific aspects of spirituality such as ‘Asceticism’, ‘Silence’, ‘Prayer’, ‘Meditation’, and so on. This is complemented by entries on many of the spiritual giants of the Christian tradition, both ancient and modern. I shall begin by discussing these articles on individuals, and go on to examine the more general articles later in the review. I shall suggest that, despite many merits, both sorts of entry display an editorial policy about which serious questions must be raised.
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Čarnogurská, Marina. « Original ontological roots of Ancient Chinese philosophy ». Asian Philosophy 8, no 3 (novembre 1998) : 203–13. http://dx.doi.org/10.1080/09552369808575484.
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Palazón Mayoral, María Rosa. « Corazón de la oscuridad ». Interpretatio. Revista de Hermenéutica, no 6-1 (9 mars 2021) : 177–88. http://dx.doi.org/10.19130/iifl.it.2021.6.1.24871.
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“Corazón de la oscuridad” [Heart of Darkness] takes up a title by Joseph Conrad; here darkness equals evil. It admits the polysemy of the word evil, which bounces back on its opposite good. In ancient philosophy, God was the Highest good, Christian religion left an imprint of this faith even in individuals who do not consider themselves religious. Even if we are not aware of it, many of the imprints that we carry inside ourselves (in the other self) move the affects. We must discover the manifested motive; then we discover the twinning character of the sacred, explicit in the patron saint festivities. Ancient rituals, however terrible we may judge them, lead to sociability as a symbol, and can become a manifestation of good and justice.
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Filiz, Şahin, et Lazıza Nurpeııs. « SUFISM AS A TURKISH RENAISSANCE ». Adam alemi 88, no 2 (30 juin 2021) : 112–21. http://dx.doi.org/10.48010/2021.2/1999-5849.11.
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The Turkish Sufis, who created the Turkish Renaissance for centuries, should also be called Turkish philosophers. They take a human-centered religion and worldview as their main point of departure. In their humanistic approach, Islam has been adapted to Anatolian Turkish culture. Because Turkish Sufism is the practical view of Turkish philosophy in Anatolia. In addition, every Turkish philosopher has taken a philosopher, a philosophical system or a gnostic view from the ancient times and the Islamic world as a guide. From Ahmed Yesevi to Otman Baba, the Turkish Sufism tradition combined and reinterpreted Islam with all cultures that lived in Anatolia, creating a Turkish-style world view. It is imperative to understand this four-hundred-year period in shaping the way the Turks view people, life and existence. Turkish Sufism is also the proof of the fact why the history of the Turks should be based on centuries before Islam, when viewed from the perspective of philosophy of history. Thus, historically, culturally and religiously, Turkish Sufism, Islam that started with Farabi, refers to an original Renaissance, not a transition period between the Western Renaissance that started in Italy three years later. A Republic culture that keeps faith and secularism in consensus for the two worlds has taken its spiritual inspiration from the Renaissance culture of Turkish Sufism philosophy.
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BRINKS, C. L. « On nail scissors and toothbrushes : responding to the philosophers' critiques of Historical Biblical Criticism ». Religious Studies 49, no 3 (24 septembre 2012) : 357–76. http://dx.doi.org/10.1017/s0034412512000315.
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AbstractThe rise in interdisciplinary scholarship between philosophy and theology has produced a number of critiques of historical biblical criticism (HBC) by philosophers of religion. Some dialogue has resulted, but these critiques have gone largely unnoticed by historical critical scholars. This article argues that two such critiques of HBC, offered by Plantinga and Stump, are undermined by faulty presuppositions on the philosophers' part regarding the nature and value of HBC and misunderstandings of the nature of the ancient texts on which the discipline of HBC focuses.
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Madigan, Patrick. « Jerusalem against Rome (International Studies in Ancient Culture and Religion #7). By Mireille Hadas-Lebel ». Heythrop Journal 50, no 6 (novembre 2009) : 1021. http://dx.doi.org/10.1111/j.1468-2265.2009.00523_17.x.
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Tibaldeo, Roberto Franzini. « Hans Jonas’ ‘Gnosticism and Modern Nihilism’, and Ludwig von Bertalanffy ». Philosophy & ; Social Criticism 38, no 3 (mars 2012) : 289–311. http://dx.doi.org/10.1177/0191453710389451.
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‘Gnosticism and Modern Nihilism’ (published in Social Research, 1952) is indeed one of Hans Jonas’ most famous essays, to which its author reserved very deep attention during his philosophical career. As a former pupil of Martin Heidegger and Rudolf Bultmann, Jonas started to deal with religious topics, and specifically with Gnosticism, from the very outset of his philosophical career in the 1920s. After gaining recognition thanks to his remarkable philosophical-existential interpretation of Gnosticism, he returned to the modern age and its philosophical characters. Principally, Jonas discovered that modern philosophy up to Heidegger and Sartre suffered from a peculiar spiritual disease – namely, nihilism – that he had already traced in ancient Gnosticism and that he intended to reject. Therefore, Jonas’ acquaintance with ancient religion and thinking gave him a deep insight into the modern age and provided him with a first glimpse of what was later to become his biological philosophy. However, whoever could imagine that the idea of tracing similarities between Gnosticism and modern thinking came to Jonas at the beginning of 1950 from the famous philosopher and biologist Ludwig von Bertalanffy? In this article, I shall endeavour to demonstrate this thesis by quoting from unpublished documents. However, I shall also try to prove that Jonas did not follow von Bertalanffy’s advice completely. The overall aim is, therefore, both to highlight the origins of an essential turning point in the thinking of Hans Jonas, and, on such a basis, to outline the innovation and originality of his philosophical contribution.
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Hunt, Lester H. « Flourishing Egoism ». Social Philosophy and Policy 16, no 1 (1999) : 72–95. http://dx.doi.org/10.1017/s0265052500002259.
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Early in Peter Abelard's Dialogue between a Philosopher, a Jew, and a Christian, the philosopher (that is, the ancient Greek) and the Christian easily come to agreement about what the point of ethics is: “[T]he culmination of true ethics … is gathered together in this: that it reveal where the ultimate good is and by what road we are to arrive there.” They also agree that, since the enjoyment of this ultimate good “comprises true blessedness,” ethics “far surpasses other teachings in both usefulness and worthiness.” As Abelard understood them, both fundamental elements of his twelfth-century ethical culture — Greek philosophy and Christian religion — held a common view of the nature of ethical inquiry, one that was so obvious to them that his characters do not even state it in a fully explicit way. They take for granted, as we take the ground we stand on, the premise that the most important function of ethical theory is to tell you what sort of life is most desirable, or most worth living. That is, the point of ethics is that it is good for you, that it serves your self-interest.
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Rasche, Michael. « Kontiguität und Similarität der poetischen Sprache der Antike ». Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 17 (31 décembre 2014) : 1–26. http://dx.doi.org/10.1075/bpjam.17.01ras.
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Cassirer proclaimed the human as ‘animal symbolicum’. Language, art and religion are manifestations of an symbolic and symbol-creating awareness. The symbols are caused by a movement which is to be characterized as tropical. A symbol can be generated as a metonymic term, based on the principle of contiguity, but also as an metaphoric term, corresponding to the principle of similarity. The perception of these tropical movements draws the attention to the origination of a symbolic term as well as to the changes of already existing terms. The history of the ancient symbolic speech is a history of permanent creations, but also of mutations of meaning. This history is noticeable in Greece for the first time in Homer. His figurative speech is influenced by the mythical contiguity, which yields to a metaphorization and allegorization of the symbols in lyrics and philosophy in the following period, but still remains present in the religious literature. Finally, the symbolic speech of the new Christianity is situated in the non-solvable tension between the principles of contiguity and similarity. A recognition of this history of the ancient symbolic speech is required for its subsequent analysis, which is especially important for Christianity, for whom the ancient symbolism is normative, as well as for the philosophy, which desires to recognize its own history.
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Zamojski, Adam. « Contemporary Homo Europeicus. Transformation of European Identity ». Respectus Philologicus 28, no 33 (25 octobre 2015) : 69–80. http://dx.doi.org/10.15388/respectus.2015.28.33.7.
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This article explains the origins of European identity, contemporary Homo Europeicus and transformation of European identity. It describes, in a synthetic form, the symbolic sources of European identity like ancient Greek philosophy, Roman law, Christian religion, Barbarian aspects of civilisation and the Age of Enlightenment. It as well describes the circumstances and causes of the crisis of Latin civilization and traditional European Identity in relation to the population boom of Muslims in the Western Europe. Further on, it concludes with an outlook on the role of Postmodernism, Islam, Christian evolutionism, Neo-pagan religion, New Age Movement and Consumptionism in the transformation process of the traditional EuropeanIdentity. Conclusion is an attempt to exemplify the style of Andrzej Wierciński’s scientific approach. This part presents his concept of the peculiarity of the specific human nature which is polarized into the animal side versus the human potential.
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Harutyunyan, Hakob. « The image of the goddess Artemis in the «History of Armenia» by Moveses Khorenatsi ». ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 15, no 1 (2021) : 78–85. http://dx.doi.org/10.25205/1995-4328-2021-15-1-78-85.
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The reign of the kings of the Artashes dynasty in ancient Armenia from the beginning of the II century B.C. E. was a turning point for the country in many spheres of life, including religion. In Armenia, as in all countries of the Near and Middle East, the cults of Greek gods were widespread. Armenian historian of the 5th century Movses Khorenatsi singles out the goddess Artemis (Artemis) among all Greek gods, who, as demonstrated in the work, not only complemented the functional characteristics of the Armenian gods, but also successfully syncretized with the Armenian pantheon.
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Mori, Giuliano. « Ancient Theology and New Philosophies : Pierre-Daniel Huet against Descartes and Spinoza ». Erudition and the Republic of Letters 4, no 2 (22 avril 2019) : 167–98. http://dx.doi.org/10.1163/24055069-00402001.
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This article analyses Pierre-Daniel Huet’s reaction to the doctrines that he believed to favour atheism, Deism, and, generally, irreligion. Descartes and Spinoza, in particular, are guilty, according to Huet, of placing excessive confidence in the discerning power of reason and in the type of certitude it produces, which is incomparable to revealed truth and in no way superior to moral certitude that arises from authority and historical erudition. Huet counters Cartesian philosophy with sceptical fideism and opposes Spinozian exegesis by means of an innovative, although perhaps untimely, adaptation of the doctrine of ancient theology. Against the ‘atheist’ Spinoza and the cohort of deist thinkers, Huet intends to demonstrate that Moses is the author of the Pentateuch and the divulger of God’s message to all peoples, in all times, and that, as a consequence, deist ‘natural religion’ is a partially corrupted version of the Mosaic doctrine.