Academic literature on the topic 'Ethical mysticism'
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Journal articles on the topic "Ethical mysticism"
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Sanderlin, David. "Faith and Ethical Reasoning in the Mystical Theology of St John of the Cross: A Reasonable Christian Mysticism." Religious Studies 25, no. 3 (September 1989): 317–33. http://dx.doi.org/10.1017/s0034412500019879.
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It is often said that Christian mystics and contemplatives deemphasize reason, especially during advanced stages of spiritual growth such as union with God. St John of the Cross insists that to be united with God in this life through faith, we must empty our intellect of all comprehensions of God in a dark night of unknowing. According to Zwi Werblowsky, John's teaching on faith means the annihilation of the intellect. Werblowsky distinguishes between cognitive and anti–cognitive mysticism, and calls John's mysticism anti–cognitive. According to Werblowsky, cognitive mysticism values distinct, detailed knowledge from divine sources about divine or human realities, while anti–cognitive mysticism rejects such supernatural knowledge as an obstacle to union with God.
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JOHNS, David L. "Friedrich von Hügel's Ethical Mysticism." Studies in Spirituality 12 (January 1, 2002): 203–16. http://dx.doi.org/10.2143/sis.12.0.505321.
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Jokubaitis, Alvydas. "MORALĖS MISTIKA." Problemos 79 (January 1, 2011): 7–14. http://dx.doi.org/10.15388/problemos.2011.0.1331.
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Straipsnio tikslas – išplėtoti Ludwigo Wittgensteino mintį apie mistinius moralės elementus. Tai daroma remiantis Blaise’o Pascalio ir Immanuelio Kanto idėjomis. Pascalis kalbėjo apie meilės fenomeno mistiškumą. Kantas samprotavo apie praktinio proto mistiką. Šių dviejų autorių moralės samprata leidžia kalbėti apie mistinius moralės elementus. Remiantis Pascalio ir Kanto idėjomis, bandoma įrodyti, kad mistika nėra vien religinio mąstymo dalis, bet gali būti traktuojama kaip svarbus moralinio patyrimo elementas.Pagrindiniai žodžiai: moralė, mokslas, mistika, meilė, transcendentalizmas.Mysticism of MoralityAlvydas Jokubaitis SummaryThe aim of this article is to develop Wittgenstein’s idea of mystical elements of morality. This is done by invoking the thoughts of Blaise Pascal and Immanuel Kant. Pascal talked about mysticism of love. Kant philosophized about the mysticism of practical reason. The conception of morality developed by these two thinkers allows us to speak about mystical elements of morality. Building on from the ideas of Pascal and Kant one can try to prove that mysticism is not exclusively part of religious mode of thinking but should be treated as important part of moral experience.Science demands the usage of empirical facts. Religious people are mystics, they acknowledge entities that are not describable in scientific terms. Discussions about mysticism do not necessarily have to be based on religion. Scientists cannot accept the proposition “God exists” or “the soul is immortal”, there is no sense in talking about mysticism with them. Another way of defending mysticism looks much more promising – to prove that moral judgement has mystical elements. Ludwig Wittgenstein thought that ethics cannot be expressed in ordinary scientific language but directs towards something that is absolute and mystical.Wittgenstein thought that science is capable of exhausting the entirety of valid propositions. In his opinion, sentences about morality center on things that are absolute, transcending the world of empirical facts. This viewpoint is in agreement with the basic intentions we find in philosophy of morality of Pascal and Kant. Ethical judgement can be interpreted as one of many forms of mystical thinking. Mystical approach to ethics is dislodged to the margins of Western philosophical discourse. This has very much to do with philosophers’ distrust in religion. This article presents arguments, which prove that we can reasonably talk about mysticism of morality.Keywords: mortality, science, mysticism, love, transcendentalism.
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Conde Solares, Carlos. "The Moral Dimensions of Sufism and the Iberian Mystical Canon." Religions 11, no. 1 (December 28, 2019): 15. http://dx.doi.org/10.3390/rel11010015.
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This study explores the shared spaces and common ground between the moral theosophies of Sufism and Christian mysticism in Spain. This article focuses on how Sufis, Carmelites and other mystical authors expressed spiritual concepts, establishing networks of mutual influence. Medieval and Golden Age mystics of Islam and Christianity shared a cultural canon based on universal moral principles. Both their learned and popular traditions used recurrent spiritual symbols, often expressing similar ethical coordinates. Spiritual dialogue went beyond the chronological and geographical frameworks shared by Christianity and Islam in the Iberian Peninsula: this article considers a selection of texts that contain expansive moral codes. Mystical expressions of Islam and Christianity in Spain are viewed as an ethical, cultural and anthropological continuum.
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Lin, Lidan. "Merging ‘the Zephyrs of Purgatory’ and ‘Old [Chinese] K’in Music’: The Modernist as Mystic Purist in Beckett’s Dream of Fair to Middling Women." Literature and Theology 34, no. 3 (May 6, 2020): 281–303. http://dx.doi.org/10.1093/litthe/fraa007.
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Abstract This article explores the global influences of Chinese mysticism latent in Chinese K’in music and Christian mysticism on Beckett’s composition of Dream of Fair to Middling Women. I argue that Beckett’s portrayal of Belacqua as a mystic purist is the direct result of his creative appropriation of K’in music, Taoism, and Christian mysticism on the one hand, and his equally creative appropriation of the modernist legacy of inner fiction exemplified by the fiction of Proust and Joyce on the other. By revealing the hybrid roots of Belacqua’s mystic quest, this essay presents a compelling case that unfolds not only Beckett’s interesting relation to China, but modernism’s ethical and aesthetic inclusion in a global context.
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Zabaev, Ivan. "Religion and Economics: Can We Still Rely on Max Weber?" Sotsiologicheskoe Obozrenie / Russian Sociological Review 17, no. 3 (2018): 107–48. http://dx.doi.org/10.17323/1728-192x-2018-3-107-148.
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The article, within the framework of the logic proposed by M. Weber in The Protestant Ethic and the Spirit of Capitalism, attempts to identify the core ethical category of the Russian Orthodox Church that could function in the same way as Beruf (profession/vocation) does for the analysis of Protestantism and its potential impact on the formation of the economy. The attempt to apprehend this category relies on Weber’s works that analyze the economic ethics of world religions. In particular, an effort is made to interpret the Weberian categorization of Russian Orthodoxy as a “specific mysticism”. The texts of F. Nietzsche and M. Scheler are used to decipher Weber’s thesis. The analysis of the texts of Weber, Nietzsche, and Scheler leads to the assumption that “humility” could be the category in question. In his works on the sociology of religion, Weber used “humility” to describe “mysticism” in the same vein as is “vocation” for “asceticism”. At the same time, Weber reinterprets Nietzsche’s doctrine of ressentiment to construct the typology of economic ethics of world religions. For Nietzsche, humility is often synonymous to ressentiment. In the Weberian interpretation, the thesis on ressentiment becomes a “theodicy of suffering”. In the typology of suffering, humility was associated with contemplation, or the withdrawal from the world, that is, with everything specific for mysticism as it was understood by Weber. M. Scheler also took notice of this and criticized the thesis on ressentiment, contrasting it with humility as the basic Christian virtue. An analysis of the texts of F. Nietzsche, M. Weber and M. Scheler on the ressentiment and ethics of Christianity made it possible to propose a typology of ethics that seems to be suitable for constructing hypotheses about the (potential) influence of Orthodoxy on Russian economic life.
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Katz, Steven T. "Mysticism and Ethics in Western Mystical Traditions." Religious Studies 28, no. 3 (September 1992): 407–23. http://dx.doi.org/10.1017/s0034412500021752.
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Having considered the role of ethics in Indian mystical teachings in a previous, related, essay I would like to consider the same question in its western religious contexts in the present paper, beginning with the Christian mystical tradition. As is the case with Asian traditions charges of moral unconcern are widely directed at Christian mystics, but they are false. Christian mystics are not indifferent to morality nor do they disconnect morality from an intrinsic relationship to their mystical quest. Augustine would already teach that the story of Leah and Rachel was an instructive allegory in which the active life represented by Leah was intrinsic to the contemplative life represented by Rachel while Gregory the Great would unambiguously assert: ‘We ascend to the heights of contemplation by the steps of the active life’, defining the active life as: ‘to dispense to all what they need and to provide those entrusted to us with the means of subsistence’. These representative early samples of the salience of ethical behaviour to the life of contemplation could be multiplied at great length, and almost without exception in the teaching of the major Christian mystics. This historical exegetical exercise, however, is in the present circumstances, both out of place and I hope unnecessary. Instead, the more general, more enigmatic, more repercussive, issues raised by the place and significance of morality within the Christian mystical tradition need attending to.
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Jong, Jeong Soon. "The Ethical Dimension of Zhuzi’s of Moral Cultivation: The Secularization of Mysticism." Studies in Religion(The Journal of the Korean Association for the History of Religions) 80, no. 1 (April 30, 2020): 207–34. http://dx.doi.org/10.21457/kars.2020.4.80.1.207.
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Thompson, Curtis L. "Hans L. Martensen on Self-Consciousness, Mysticism, and Freedom." Kierkegaard Studies Yearbook 26, no. 1 (August 11, 2021): 371–404. http://dx.doi.org/10.1515/kierke-2021-0016.
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Abstract This article examines three early writings of Hans L. Martensen, Søren Kierkegaard’s teacher and the target of his criticisms. The writings focus respectively on self-consciousness, mysticism, and freedom. They each make important claims about religion, and together they disclose the young Martensen’s systematic understanding of the epistemological, mystical, and moral-ethical dimensions of human experience as shaped by the representations of Christian faith and life. The analysis reveals an agile thinker, whose creative philosophical and theological ideas are the product of imaginative speculation growing out of passionate religiosity. Some connections will be drawn from these essays to the writings of Søren Kierkegaard.
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Helin, Kaija, and Unni Å. Lindström. "Sacrifice: an ethical dimension of caring that makes suffering meaningful." Nursing Ethics 10, no. 4 (July 2003): 414–27. http://dx.doi.org/10.1191/0969733003ne622oa.
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This article is intended to raise the question of whether sacrifice can be regarded as constituting a deep ethical structure in the relationship between patient and carer. The significance of sacrifice in a patient-carer relationship cannot, however, be fully understood from the standpoint of the consistently utilitarian ethic that characterizes today’s ethical discourse. Deontological ethics, with its universal principles, also does not provide a suitable point of departure. Ethical recommendations and codices are important and can serve as general sources of knowledge when making decisions, but they should be supplemented by an ethic that takes into consideration contextual and situational factors that make every encounter between patient and carer unique. Caring science research literature presents, on the whole, general agreement on the importance of responsibility and devotion with regard to sense of duty, warmth and genuine engagement in caring. That sacrifice may also constitute an important ethical element in the patient-carer relationship is, however, a contradictory and little considered theme. Caring science literature that deals with sacrifice/self-sacrifice indicates contradictory import. It is nevertheless interesting to notice that both the negative and the positive aspects bring out the importance of the concept for the professional character of caring. The tradition of ideas in medieval Christian mysticism with reference to Lévinas’ ethic of responsibility offers a deeper perspective in which the meaningfulness of sacrifice in the caring relationship can be sought. The theme of sacrifice is not of interest merely as a carer’s ethical outlook, but sacrifice can also be understood as a potential process of transformation towards health. The instinctive or conscious experience of sacrifice on the part of the individual patient can, on a symbolic level, be regarded as analogous to the cultic or religious sacrifice aiming at atonement. Sacrifice appears to the patient as an act of transformation to achieve atonement and healing. Atonement then implies finding meaningfulness in one’s suffering. The concept of sacrifice, understood in a novel way, opens up a deeper dimension in the understanding of suffering and makes caring in ‘the patient’s world’ possible.
Dissertations / Theses on the topic "Ethical mysticism"
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Barsam, Ara Paul. "'Reverence for life' : Albert Schweitzer's mystical theology and ethics." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365758.
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Sabouri, Mona. "Revising Catholic sexual ethics: nuptial mysticism and John Paul II's theology of the body." Thesis, McGill University, 2012. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=106444.
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The thought and writings of Catholic ethicist John Paul II (1920-2005) concerning sexual ethics, the value and dignity of life, and the bond of a man and woman in marriage highlights the theological value of the body in Catholic thought. While John Paul II belongs to a religious tradition that holds conservative and counter-cultural ideas concerning sexuality, his work marks a fundamental shift in the tradition of Catholic nuptial mysticism. Catholic teaching has always prioritized the critical significance of mystical or spiritual marriage of the soul/Church and God over the importance of marriage between a man and woman. This hierarchical ordering of the spiritual nuptial union over the human does not continue with the work of John Paul II. The latter argues for the value of the body in the immanent world as a good in itself as well as offering a deeper theological valorization of the experience of nuptial sexuality than his predecessor and mystic, John of the Cross (1542-1592). John Paul's understanding of conjugal union is based on the latter's egalitarian rendering of the spousal relation between God and humanity: when man and woman unite intimately, they are two equals. Human dignity and equality is fully realized in the intimate act of love. Through an analysis of two of John Paul II's major studies, Theology of the Body and Love and Responsibility, one comes to the conclusion that the latter valorizes the human body and sexuality by arguing for the incarnation of mystical nuptiality in conjugal union. In so doing, John Paul II adopts a new and positive theological affirmation of the meaning of the human body and conjugal union. Finally, John Paul's view of the female body in particular sheds even greater light on his innovative approach to the (female) body: John Paul II's theology of the body is focused on male/female embodiment, equality, identity and dignity. His nuptial mysticism offers an interesting trajectory for Catholic feminist theory, that is more tangible than the contributions of classic female mystics and visionaries such as Julian of Norwich ( 1342-1416) or modern Catholic mystics such as Teilhard de Chardin ( 1881-1955).Jean Paul II (1920-2005), un homme aux pensées Catholique et avec un grand intérêt pour l'éthique sexuelle, a de nombreuses écritures concernant la valeur de la vie, la dignité humaine ainsi que l'union matrimoniale de l'homme et la femme. Les pensées de cet homme ont augmentées la valeur du corps humain dans la pensée Catholique. Malgré le fait que Jean Paul II a des pensées conservatrices concernant la sexualité, ces écritures marquent un changement important dans la tradition du mariage mystique. La pensée Catholique a toujours enseignée la valeur supérieure du mariage mystique en comparaison à la valeur du mariage entre une femme and un homme. Cette hiérarchie ne continue pas avec la pensée de Jean Paul II. Ce dernier juge la valeur du corps humain à être aussi importante dans la relation intime entre un homme et une femme qu'entre Dieu et l'être humain. Ceci est encore plus évident quand on compare la pensée de ce dernier aux écritures Jean de la Croix, un mystique Espagnol du seizième siècle. La pensée de Jean Paul II est basée sur l'égalité de l'homme et la femme, surtout dans une relation intime qui est à l'image de Dieu et de l'esprit humain, qui sont aussi de valeur égale. Après avoir analysé deux des travaux importants de Jean Paul (Théologie du Corps et Amour et Responsabilité), nous pouvons conclure que ce dernier valorise le corps humain et la sexualité en défendant l'incarnation du mariage mystique sous la forme de la matrimoine humaine. Ainsi, Jean Paul II adopte une nouvelle philosophie, c'est-à-dire, une pensée positive concernant la sexualité humaine. Finalement, sa pensée sur le corps féminin renforce le fait qu'il a une pensée positive concernant la valeur du corps humain, l'égalité de l'homme et de la femme ainsi que la valeur de a sexualité humaine. Ses pensées offrent un trajet philosophique pour la pensée féministe encore plus intéressante et tangible que les contributions de Dame Julian of Norwich (1342-1416), mystique et contemplative, ou Pierre Teilhard de Chardin (1881-1955), théologien et homme de science.
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Clements, J. R. "'The intellect has failed us' : mysticism and ethics in the Anglophone novel, 1953-1980." Thesis, University of Cambridge, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.597773.
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This thesis traces how, in the decades following the Second World War, dissatisfaction with prevailing ethical philosophies led several novelists to turn towards mystical concepts in order to recover an understanding of goodness as a property that exists separately from individual acts of will and rational reasoning. In Iris Murdoch’s 1970 essay ‘Existentialists and Mystics’ she argued that the major writers of the early twentieth century – Camus, Sartre, Lawrence, Hemingway, Amis – subscribed to a philosophical system that considered human agency and will to be the sole source of morality. She suggested that, by the mid-1950s, this dominant belief was challenged by the novels of writers – she names, among others, William Golding, Patrick White and Saul Bellow – who were possessed by ‘genuine intuitions of an authoritative good,’ and who suffered from ‘the uneasy suspicion that after all man is not God.’ Each of these novelists believes in the existence of a transcendent God or Good, which cannot be approached through rational means; instead, goodness is encountered by attempting to move beyond selfhood through acts of attention that suppress intellectual or egoistic forms of thought. This thesis analyses this mystical-ethical concept within the novels of Murdoch, Golding, Bellow and White. The central concern is how this moral philosophy affects the novel form: how a writer attempts to approach an ineffable reality through language, and how this endeavour contributes to the moral dimension of literature.
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Rozelle, Adrian Rebecca. "Voiding Distraction: Simone Weil and the Religio-Ethics of Attention." OpenSIUC, 2008. https://opensiuc.lib.siu.edu/dissertations/272.
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My dissertation, "Voiding Distraction: Simone Weil and the Religio-Ethics of Attention," was motivated by my recognition of our contemporary culture of distractedness, which I thought was largely enabled by our idolization of technology and the attendant media delivered to the masses. Through examining Simone Weil's writings on attention, I came to realize that our distractedness could not be divorced from a fundamental misunderstanding of attention as well. A Weilienne conception reveals that attention is not just an intellectual capacity to be analyzed only in frameworks of psychology, sociology, or neurology, and something simply threatened by competing stimuli, but it is an ethical issue at base. Under this revision, to be attentive is to empty the self of attachments, expectations, and any self-satisfying consolations that preclude openness, patience, and humility. The resultant ethic is an asymmetrical one, involving an orientation to an impersonal order of love, justice, and self-renunciation--what Weil calls a "supernatural" orientation--that transcends the relative, personal, and "natural" ethics of competing rights, benefits, and duties, usually writ in the language of the marketplace. This radical ethic is inherently pedagogical, too, as an orientation that is the exemplification and socialization of a quest for truth characterized by humility. Therefore an effective antidote to a distracted culture will be found in coming to terms with this revised notion of attention through the impersonal exemplarity of it.
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Masek, Mary Katerina. "Natural law and synderesis according to Thomas Aquinas." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
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Hudson-Humphrey, Jake. "Mystical Experience and Epistemic Injustice." Scholarship @ Claremont, 2019. https://scholarship.claremont.edu/cmc_theses/2037.
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In this paper, we explore mystical experiences and knowledge through the application of Miranda Fricker's framework of epistemic injustice. Focusing on experiences in which the usual division between Self and Other temporarily dissolves (brought about spontaneously, through contemplative or religious practice, or through the ingestion of psychedelics), we examine the knowledge gained from these experiences in its multiple forms and discuss how the mystic, when attempting to share the knowledge she has gained, may face challenges to effective testimonial exchange which constitute testimonial injustices. Similarly, due to a cultural privileging of the rational and objective, we imagine how the mystic’s interlocutor in an exchange may lack the necessary epistemic resources to understand an account of the mystic’s experience and its epistemic fruits as knowledge, thus subjecting the mystic to a hermeneutical injustice. Exploring the possibility of an anti-mystical bias, we present a new realm for the application of Miranda Fricker’s concepts.
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Dahlbäck, Carl. "Med känslans klarhet och förståndets värme : Om mystik och modernitet i Dag Hammarskjölds Vägmärken." Thesis, Uppsala universitet, Teologiska institutionen, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-324160.
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This essay is focusing on Dag Hammarskjöld´s influences from Christian mysticism and modern criticism of metaphysics. Meister Eckhard is a well-known reference in Markings which in this study will be set as an example of mysticism i Hammarskjöld´s thinking. Not so associated to Hammarskjöld is the philosofer Axel Hägerström, though he will be an example of influences of modern thinking in Markings. To achieve a more specific view about how mysticism and modernity is converging and diverging in Markings, three subjects are more deeply discussed. These subjects are Jesus, Man and Metaphysics. In the matter of Jesus Hammarskjöld, Hägerström and Eckhart is sharing a lot of common understandings. When it comes to Man it is more complex diverging views between them all. Considering the metaphysics, Hammarskjöld´s and Eckhart´s view is diverging fundamentally from Hägerström´s. The result of this essay is leading to a discussion about some question this research has indicated and is setting focus on the meaning as an ontological resource, some problems with negative theology and Schweitzer´s ethics.
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Oliveira, Ednilson Turozi de. "A resistência à mística em Emmanuel Lévinas." Universidade Federal de Juiz de Fora (UFJF), 2006. https://repositorio.ufjf.br/jspui/handle/ufjf/3366.
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Este trabalho se propõe a pesquisar a resistência à mística em Emmanuel Lévinas. A resistência à mística adquire porte de argumentação filosófica tendo como ponto de partida o tema da subjetividade e atingindo seu ápex no contexto da reflexão acerca da linguagem e do desejo metafísico. A originalidade da argumentação que surge da resistência levinasiana à mística é que esta contribui para a confluência entre metafísica e ética. A quebra com as categorias primazes da metafísica da mística levou Lévinas a elaborar uma ética para além dos moldes das filosofias influenciadas pela mesma. O afastamento de Lévinas em relação à mística, então, não se insere nas suas obras por um acaso, uma vez que sem esse afastamento seria impossível traçar uma separação radical entre o “eu”, o infinito e outrem. Em Totalité et Infini, Autrement qu´être ou au-delà de l´essence e De Dieu qui vient à l´idée, a ética é separada da mística. Para Lévinas, não há regresso ao, participação no, e união com o Uno. Há, em vez disso, a revelação do infinito à guisa de um brilho ambíguo no rosto humano.
The aim of this research is to investigate Emmanuel Levinas’s resistance toward mysticism. The Levinasian argument regarding mysticism acquires the character of a philosophical argumentation starting from the theme of subjectivity and reaching its apex within the context of the reflection about language and metaphysical desire. The originality of the discussion that arises from the Levinasian resistance toward mysticism is that it has contributed to the confluence between metaphysics and ethics. Lévinas´s rupture with the main categories of the metaphysics of mysticism led him to elaborate an ethics beyond the modes of philosophies influenced by it. Lévinas´s distancing himself from mysticism in his major philosophical works plays an essential role within his philosophical thought because, without this distance, it would be impossible for him to trace a radical separation between the “I”, the infinite and others. In Totalité et Infini, Autrement qu´être ou au-delà de l´essence, and De Dieu qui vient à l´idée ethics is separated from mysticism. For Lévinas, there is neither a return to, nor participation in, nor union with the One. There is, instead, revelation of the infinite in the manner of an ambiguous shine in the human face.
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Irudayadason, Nishant Alphonse. "Penser un monde par-delà les frontières : Derrida et Tirumular, essai de philosophie comparative." Phd thesis, Université Paris-Est, 2008. http://tel.archives-ouvertes.fr/tel-00462179.
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Dans la philosophie de Derrida, " déconstruction " signifie, entre autres, découverte de l'autre, négligé, oublié ou poussé à la périphérie. Derrida tient que la justice et le " messianique ", en tant que clés d'une transcendance vers tout autre, ne peuvent pas être déconstruits. Cette approche lui permet de traiter d'une manière radicalement nouvelle des thèmes conventionnels comme le pardon, le don, l'hospitalité, etc., souhaitables et impératifs dans un monde déchiré par des divisions de toutes sortes, soutenues par des oppositions binaires où le premier élément de chaque binôme exerce sa domination sur le second. Il est étonnant de découvrir que la tradition sivaïte tamoule que l'on croit remonter au IIe siècle avant J.-C., et qui commença à se formuler philosophiquement au VIe siècle, a un même objectif : un monde ouvert dépassant les frontières. Déjà à l'époque classique de la littérature philosophique tamoule (l'époque du sangam, du IIe siècle), Kanniyan Poonkonranar exprima ce désir sous forme poétique: " Yadhum ouré; yavarum kélir ", " nous sommes tous du même village et de la même famille ". Cette vision radicale qui veut briser l'horizon est bien développée par Tirumular, saint shivaïte tamoul (saiva siddha) du VIe siècle, dans son Tirumantiram (prières sacrées) composé de 3000 poésies. Cependant, en soulignant qu'il est important de dépasser les frontières, Tirumular ne cesse d'affirmer le rôle central d'une expérience mystique de l'immanence dans la conscience par les chemins du yoga. Une telle vision " au-delà des frontières " est notamment un point de convergence entre la pensée philosophique de Derrida et celle de la tradition philosophique du sivaïsme tamoul, et particulièrement celle de Tirumular. Cette idée d'un monde ouvert est-elle une utopie ou une invitation à la sagesse ? L'issue serait-elle la " déconstruction " ? Quel pourrait être, en la matière, le rapport entre la tradition indienne et la philosophie occidentale dans sa version contemporaine ? Notre tâche consiste à pénétrer la réflexion philosophique occidentale, en interrogeant la pensée de Derrida touchant cette ouverture. Cela nous permet d'entrer dans les traditions qui l'ont formé et celles qui ont été initiées par sa pensée. Cette recherche est aussi un approfondissement de la philosophie de Tirumular. C'est une étude comparative entre deux pensées, l'une occidentale et l'autre indienne
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Oliveira, Juarez Rodrigues de. "A ética protestante e os discursos do misticismo utilitário pós-moderno." Universidade Federal da Paraíba, 2011. http://tede.biblioteca.ufpb.br:8080/handle/tede/4165.
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Previous issue date: 2011-06-10Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
In this research we seek to show the influence of massive religious phenomenon of Post modernity on the traditional reformed Protestant churches as the Presbyterian. The main goal of this work was: Analyze relations of Christians with the sacred in the discursive, practical utilitarian and spectacular conceptions of postmodern religiosity in a traditional Presbyterian Church Protestant Christian. The subject of this survey, which was qualitative, were the leaders of this religious institution, especially pastors and priests. We verify, by interviews and observations, which many followers of Presbyterian Church are involved or are contradictory in the acceptance of spectaculars practices and of utilitarian mysticism in its religious experience. In summary, they practice postmodern religiosity by the fact they think and live the religion as a consumer product. This influence of the massive religious about them has led us to see the frequent breaking of religious ethics established within the Westminster Confession of Faith and the Internal Constitution of Presbyterians from many followers of this institution. We start from the classic work of Weber (1998), the Protestant ethic and the spirit of capitalism and resorted to other theorists as Bauman (1997), Lipovetsky (2007), Frankl (1994 and 1997), Pierucci (2006), Prandi and Pierucci (1996), Eliade (1978 and 1992), Debord (1997) and others who have inspired us in this research.
Neste trabalho de pesquisa buscamos mostrar a influência do fenômeno religioso massificado da pós-modernidade sobre as igrejas protestantes reformadas tradicionais como a Presbiteriana. O principal objetivo deste trabalho foi: Analisar as relações dos cristãos com o sagrado nas concepções discursivas, práticas utilitárias e espetaculares de religiosidade pósmoderna em uma igreja cristã protestante tradicional Presbiteriana. Os sujeitos desta pesquisa qualitativa foram os líderes desta instituição religiosa, especialmente os pastores e presbíteros. Constatamos pelas entrevistas e observações, que muitos adeptos da Igreja Presbiteriana estão envolvidos ou se mostram contraditórios na aceitação das práticas espetacularizadas e de misticismo utilitário em sua vivência religiosa. Em resumo, eles praticam a religiosidade pósmoderna pelo fato de pensar e vivenciar a religião como produto de consumo. Esta influência da massificação religiosa sobre eles nos levou a perceber a quebra frequente da ética religiosa estabelecida na Confissão de Fé de Westminster e na Constituição Interna dos Presbiterianos por parte de grande número de adeptos desta instituição. Partimos da obra clássica de Weber (1998), A ética protestante e o espírito do capitalismo e recorremos também a outros teóricos como Bauman (1997), Lipovetsky (2007), Frankl (1994; 1997), Pierucci (2006), Prandi e Pierucci (1996), Eliade (1978; 1992), Debord (1997) e outros que nos inspiraram nesta pesquisa.
Books on the topic "Ethical mysticism"
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Heard, Gerry C. Mystical and ethical experience. Macon, GA: Mercer University Press, 1985.
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Jewish ethics and Jewish mysticism in Sefer ha-yashar. Lewiston: E. Mellen Press, 1991.
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Symeon. On the mystical life: The ethical discourses. Crestwood, NY: St.Vladimir's Seminary press, 1997.
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Symeon. On the mystical life: The ethical discourses. Crestwood, NY: St. Vladimir's Seminary Press, 1995.
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Unity in diversity: A philosophical and ethical study of the Javanese concept of keselarasan. Rome: Pontifical Gregorian University, 1996.
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Jewish mysticism and Jewish ethics. 2nd ed. Northvale, N.J: J. Aronson, 1996.
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Jewish mysticism and Jewish ethics. Seattle: University of Washington Press, 1986.
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Dan, Joseph. Jewish mysticism and Jewish ethics. Seattle: University of Washington Press, 1986.
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Schillebeeckx, Edward. Jesus in our Western culture: Mysticism, ethics and politics. London: SCM, 1987.
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Mysticism and morality: A new look at old questions. Lanham, MD: Lexington Books, 2004.
Find full textBook chapters on the topic "Ethical mysticism"
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Athanasopoulos, Constantinos. "Christian Mysticism and Food." In Encyclopedia of Food and Agricultural Ethics, 1–7. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-6167-4_436-6.
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Athanasopoulos, Constantinos. "Christian Mysticism and Food." In Encyclopedia of Food and Agricultural Ethics, 409–15. Dordrecht: Springer Netherlands, 2019. http://dx.doi.org/10.1007/978-94-024-1179-9_436.
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Athanasopoulos, Constantinos. "Christian Mysticism and Food." In Encyclopedia of Food and Agricultural Ethics, 332–38. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-007-0929-4_436.
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Clements, James. "Verbal Sludge: the Ethics of Instability in Patrick White’s Prose." In Mysticism and the Mid-Century Novel, 102–47. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9780230353923_4.
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Cooper, Patrick Ryan. "Espousing Intimacies: Mystics and the Metaxological." In William Desmond’s Philosophy between Metaphysics, Religion, Ethics, and Aesthetics, 129–48. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-98992-1_8.
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Tishby, Isaiah. "How Luzzatto’s Kabbalistic Writings were Disseminated in Poland and Lithuania." In Messianic Mysticism, 404–53. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781874774099.003.0009.
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This chapter introduces the booklet titled Derekh ets hayim, which is a booklet on ethical topics that include sin and repentance, the battle against the evil inclination, Torah and commandments, and methods of studying kabbalah. It compares the content and style of Derekh ets hayim's body of literature on kabbalistic ethics to Luzzatto's other ethical works, particularly Mesilat yesharim and Derekh hashem. It also mentions how the Derekh ets hayim was originally intended to serve as an introduction to Kela"h pithei hokhmah, Luzzatto's main systematic work on speculative kabbalah. The chapter reveals the Zholkva and Shklov editions of Derekh ets hayim that were appended to Mesilat yesharim and appeared up to 1835, which contained complications and obscurities. It describes the titlepage of the Zholkva edition of 5526 that indicates that it was sent for printing by R. Elijah and rabbi R. Israel.
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Tishby, Isaiah. "‘Kudsha Berikh Hu Orayta Veyisra’el Kola ḥad’: The Origin of the Expression in Luzzatto’s Commentary on Idra raba." In Messianic Mysticism, 454–85. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781874774099.003.0010.
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This chapter discusses the well-known saying 'Holy One, blessed be He, the Torah, and Israel are one', which is much quoted in late homiletic and ethical literature. It reviews the statement of the Zohar on the links between the Holy One, the Torah, and Israel and the source of the dictum to their unity. It also corrects the misconceptions that the saying was frequently used in the writings of all the disciples of the Besht nor was it formulated by Besht. The chapter concentrates on the writings of two leaders of hasidism after the Besht, R. Jacob Joseph of Polonnoye and R. Dov Baer, the Maggid of Mezhirech. It demonstrates the ways in which the formula of the unity of the Holy One, the Torah, and Israel was used in the literature of Hasidism, such as in Degel mahaneh efrayim.
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Botha, Pieter. "Considering Albert Schweitzer’s legacy: Ethical mysticism and colonialism." In The legacies of Albert Schweitzer reconsidered, 42–80. AOSIS, 2016. http://dx.doi.org/10.4102/aosis.2016.tlasr11.02.
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Yountae, An. "The Mystical Abyss." In The Decolonial Abyss. Fordham University Press, 2016. http://dx.doi.org/10.5422/fordham/9780823273072.003.0003.
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This chapter examines the notion of the abyss as it has been developed within the tradition of Western philosophy and theology. It traces the abyss back to its first inception in Neoplatonic philosophy by Plato and his Timaeus, followed by Plotinus who develops the traces of panentheist mysticism lurking in Plato’s system into the seed of negative theology. In the Neoplatonic tradition and medieval mysticism of Pseudo-Dioysius and Meister Eckhart, the abyss points to the theological crossroad in which finitude and infinity, creaturely vulnerability and divine potency intersect with each other. The paradoxical path of via negativa renders the abyss a site of uncertainty and unknowing in which both God and the self are uncreated (Eckhart). Subsequently, the ethical implication or potential of the abyss is probed via the works of contemporary philosophers (Jacques Derrida, Jean-Luc Marion, Slavoj Zizek) who engage negative theology from a postmodern perspective.
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Lee, Adam. "The Ethics of Contemplation in ‘Wordsworth’." In The Platonism of Walter Pater, 56–86. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198848530.003.0003.
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Through the study of Plato, Pater was instrumental in changing the way Aristotle was read in Oxford’s Literae Humaniores as evident in his essay ‘On Wordsworth’ (1874). The more ideal elements of Aristotle’s Ethics are emphasized, particularly its passages on contemplation and energeia, in keeping with the image of the divine philosopher in Plato’s Theaetetus. Comparing Pater’s essay to Matthew Arnold’s essay on Wordsworth, it is discovered that it is their diverging views of Platonism that determine whether or not they view Wordsworth as a philosopher. Pater ascribes the ideal teaching of Aristotle to the mysticism of Wordsworth, particularly the ethical importance of contemplation, in being over doing, a preference which in turn affects Oscar Wilde and the values associated with aestheticism.
Conference papers on the topic "Ethical mysticism"
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Ali Taheri, Mohammad, and Maryam Heydari. "Ethics and Erfan (Mysticism) as Approached by Interuniversal Mysticism (Erfan-e Halghe)." In Annual International Conference on Cognitive and Behavioral Psychology. Global Science and Technology Forum (GSTF), 2012. http://dx.doi.org/10.5176/2251-1865_cbp22.
Full textReports on the topic "Ethical mysticism"
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.
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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).