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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.
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Ashwin-Siejkowski, Piotr. "The Teachings of Silvanus (NHC VII,4) and the Education of the Christian Mind." Gnosis: Journal of Gnostic Studies 3, no. 2 (July 30, 2018): 177–200. http://dx.doi.org/10.1163/2451859x-12340057.
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Abstract This paper examines the Teachings of Silvanus (NHC VII,4) as a specific exhortation to the attainment of wisdom by the Christian disciple. It discusses the significance of the ethical proposal to the mind, virtue, and freedom. Next, it highlights the principle values of the inner life as advocated by the document. Finally, the paper shows the extension of ethics in the sphere of spirituality and mysticism. This examination pays special attention to the Alexandrian theological legacy, which includes some notions borrowed from Jewish wisdom literature, Philo, Christian Scriptures, and two philosophical traditions: Roman Stoicism and Middle Platonism. The paper shows how the text’s rhetoric and pedagogy, although combining various philosophical and Scriptural sources, creatively constructed a unique Christian model of self-transformation suggested by the Teachings of Silvanus.
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Kushendrawati, Selu Margaretha. "Wayang dan Nilai-nilai Etis: Sebuah Gambaran Sikap Hidup Orang Jawa." Paradigma, Jurnal Kajian Budaya 2, no. 1 (February 12, 2016): 105. http://dx.doi.org/10.17510/paradigma.v2i1.21.
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The Javanese wayang performance reflects some ethical values that express the attitudes and norms of the Javanese people. The wayang stories bring into focus some elements of the culture, such as customs, arts, way of life, mysticism, and religion. The characters of the wayang performance depict some ways of life and mind-sets of the Javanese of an understanding of the final destination of life,sangkan paraning dumadi, which is a longing to be united with God at the end of their life. Wayang performance is a high form of Javanese culture that needs to be preserved to sustain multiculturalism in Indonesia.
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Hansen, Anne. "The Image of an Orphan: Cambodian Narrative Sites for Buddhist Ethical Reflection." Journal of Asian Studies 62, no. 3 (August 2003): 811–34. http://dx.doi.org/10.2307/3591861.
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Much of the work in the relatively new field of Theravāda Buddhist ethics has been directed toward critiquing the Weberian characterization of Buddhism as primarily “mystical” and oriented away from social, political, and domestic attention toward the world. Ancient Buddhism, Max Weber wrote, “is a specifically unpolitical and anti-political-status religion, more precisely, a religious ‘technology’ of wandering and of intellectually-schooled mendicant monks” (1996, 206). It is a tradition lacking “a concept of neighborly love,” a sense of social responsibility or “any bridge to any actively conceptualized ‘social’ conduct,” and “almost all beginnings of a methodical lay morality” (208, 213, 218). Even though Buddhism developed some formulations of a lay-oriented social ethics in order to accommodate the sponsorship of rulers beginning with Aśoka, Weber argued, it remained in its various forms throughout Asia a fundamentally mystical and magical (or nonrational) religious tradition, exhibiting a “devaluation of the world” characteristic of mysticism (330–43).
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McManus, Kathleen. "The Mysticism of Resistance: The Global Suffering of Women as an Ethical Imperative for the Church." Theological Studies 79, no. 4 (November 30, 2018): 879–99. http://dx.doi.org/10.1177/0040563918801192.
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The Catholic Church’s evangelizing and healing presence throughout the world also entails the unintended reinforcement of cultural forces of misogyny that contribute to the suffering of women. This presents an urgent ethical imperative for the church to examine and reform its patriarchal structures of decision-making, ministry, and worship. Ecofeminist epistemologies and Schillebeeckx’s theory of the proportional norm are employed in a movement through the steps of a theological reflection process that the author learned in collaboration with women theologians from Latin America. The symbolic paradigm guiding the movement is the Lukan Gospel’s bent-over woman, standing up straight and glorifying God.
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MCGUINNESS, BRIAN. "In the shadow of Goethe: Wittgenstein's intellectual project." European Review 10, no. 4 (October 2002): 447–57. http://dx.doi.org/10.1017/s1062798702000364.
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Ludwig Wittgenstein (1889–1951) had considerable influence on the ‘modern’ world but did not consider himself part of it. His search for a way of thinking, to give a deeper understanding than the science of his day, has considerable analogies with that of Goethe. He was less sanguine than Goethe about the possibility of a renewal of culture in his own day but his philosophical work, in its stress on restraint and concreteness, is permeated by the ethical ideals that he attempted to realize in his life and that of his friends. He also shows some kinship with Goethe's non-theistic mysticism. His philosophical work is a guide that, perhaps rightly, requires readers to find the answer for themselves.
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Paget, James Carleton. "An Agnostic in the Fellowship of Christ: The Ethical Mysticism of Albert Schweitzer by David K. Goodin." Theology Today 77, no. 3 (October 2020): 342–44. http://dx.doi.org/10.1177/0040573620940841d.
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Kasparova, Natalia. "Interpretations of the Aggadah in the Commentaries of the Maharal of Prague, the Gaon of Vilna and R. Nachman of Bratslav." Tirosh. Jewish, Slavic & Oriental Studies 20 (2020): 71–99. http://dx.doi.org/10.31168/2658-3380.2020.20.1.2.
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This article examines three commentaries on the Aggadah story of the Talmudic sage Rabbah bar bar Hana’s incredible journeys: by the Maharal of Prague (16th cent.), the Gaon of Vilna (18th cent.) and Rabbi Nachman of Bratslav (end 18th – 19th cent.) While all three authors see the story in an allegorical vein, each one has their own focus and seems to wander away from the text proper and interpret it through the lens of their own set of ideas, be it philosophy, metaphysics, ethics, asceticism or mysticism. So Maharal of Prague sees the Haggadah as kind of philosophical and mystical treatise. He hints to the reader that this Haggadah contains the secrets of metaphysics and Kabbalah. For the Vilna Gaon the story has an ethical message. He sees the crow as talmid haham whose face is black from malnutrition and studying the Torah at night. Rabbi Nachman is the most exalted and ecstatic scholar of all three. He uses the interpretation of Haggadah as part of his mystical lessons. The topic of his lesson is Messianic Deliverance.
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Urquhart, Alasdair. "The Unnameable." Canadian Journal of Philosophy Supplementary Volume 34 (2008): 119–35. http://dx.doi.org/10.1353/cjp.2011.0036.
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Hans Herzberger as a philosopher and logician has shown deep interest both in the philosophy of Gottlob Frege, and in the topic of the inexpressible and the ineffable. In the fall of 1982, he taught at the University of Toronto, together with André Gombay, a course on Frege's metaphysics, philosophy of language, and foundations of arithmetic. Again, in the fall of 1986, he taught a seminar on the philosophy of language that dealt with ‘the limits of discursive symbolism in several domains of human experience.’ The course description continues by saying: ‘Special attention will be given to the paradoxes underlying various doctrines of the inexpressible and the tensions inherent in those paradoxes. Some doctrines of semantic, ethical and religious mysticism will be critically examined.'
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Deutsch Kornblatt, Judith. "Solov'ev's Androgynous Sophia and the Jewish Kabbalah." Slavic Review 50, no. 3 (1991): 487–96. http://dx.doi.org/10.2307/2499846.
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The revival of Russian Orthodoxy at the turn of the century coincided with a wave of anti- Semitism, and many Russian intellectuals of the time, following Vladimir Solov'ev, understood the defense of the Jews as their Christian duty. For Solov'ev, however, interest in the Jews went beyond ethical considerations and ran deeper through his philosophy than even his Utopian vision of a theocracy based on Hebrew Scriptures. Indeed, the expression of what may be Solov'ev's central concept–the Divine Sophia–achieved clarity through his selective reading of the Jewish mystical tradition of Kabbalah. The argument that follows does not seek to prove influence, for Solov'ev approached the study of Kabbalah with well-formed philosophical convictions. Rather, Solov'ev's fascination with Jewish mysticism arises from affinity and recognition, as the Russian theologian sought a vocabulary with which to explain his own mystical intuitions.
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Curtean, Maria. "Martin Luther’s Interpretation on Magnificat. Vademecum of Christian Education for Rulers." Review of Ecumenical Studies Sibiu 9, no. 3 (December 1, 2017): 371–93. http://dx.doi.org/10.1515/ress-2017-0026.
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Abstract Considering the ethical, anthropological and theological perspectives on the institution of a secular leader, as they are presented in Martin Luther’s writing “Das Magnificat verdeutschet und ausgelegt”, (1521) this paper aims to emphasize his contribution to the contemporary political anthropology and European culture. Presenting Mary’s canticle as a vademecum of educating secular leaders, Luther highlights the need of spiritual substantiation of the education of the secular leader and identifies mens cordis as the active and reactive center of the human being, from which all counsels and all reigns must be derived. While still preserving parts of mysticism, mystical and ascetic sources for the Christian education of rulers, thus a fragment of the universal Christian tradition, as they were developed and contextualized in Western Europe, this work by Luther could be a significant impulse for the renewal of the dialogue between Lutheran tradition and Orthodoxy.
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Rybicki, Adam. "Christian Spiritual Experience as a Model of a Culture of Dialogue." Journal for Perspectives of Economic Political and Social Integration 22, no. 1-2 (December 1, 2016): 85–94. http://dx.doi.org/10.1515/pepsi-2016-0004.
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Abstract A space for dialogue between people and the cultures is a focus of this article. To start with, the biblical basis for analysing spiritual experience is presented, followed by the components of Christian spiritual-religious experience. It is also explored whether it is possible to cross-reference the said components with the culture of dialogue. A particular focus is made on the spirituality of encounter and mysticism that leads to a conclusion that a reliable and continuously deepening reflection on Christian spirituality shows its value not only on a “vertical” (upright) plane, i.e. a dialogue with God, but also on a horizontal, flat plane. It shapes the overall attitude of a person, both towards other people and towards themselves, as well as towards the world around them. Certain elements may play a major role in shaping the culture of dialogue between people and the communities of people. These elements are: relational character, desire of getting to know “the other you”, emphasizing the dignity of “the other you”, mutual respect, shared search for and acceptance of the truth and a communal dimension (communion). The ethical aspects of spiritual experience – including a mystical experience – such as conscience, virtue or value, have also been regarded because the ethical elements play a very important role in the dialogue of people and communities.
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Braun, B., and J. Demling. "500 years of reformation: The history of Martin Luther's pathography and its ethical implications." European Psychiatry 41, S1 (April 2017): S580. http://dx.doi.org/10.1016/j.eurpsy.2017.01.870.
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IntroductionIn the context of the 500th anniversary of the Reformation, it is time to take a survey of the history of Martin Luther's (1483–1546) pathography.MethodRelevant writings were evaluated.ResultsWhile in a 1035 page work written in German between 1937 and 1941, the Dane Paul Reiter retrospectively diagnosed Luther as manic-depressive, Kretschmer (1888–1964) in 1955 saw in Luther “a great polemic and organizer”. In 1956, Grossmann was unable to prove persistent synchronicity of depressive mood and reduced motivation in Luther in the key years 1527 and 1528, which led him to conclude that Luther had a cyclothymic personality with a pyknic constitution. In Roper's view in 2016, Luther suffered from “a condition […], that we would call depression today”.DiscussionIn 1948, Werner concluded that Reiter's pathography was based on an incorrect assumption: Luther's solution of the cloister conflict as a dilemma situation between paternal and clerical authority was not a flight into “the mysticism of despair”. Hamm adopted this interpretation in 2015 in viewing the escalation of the emotional conflict potential as a logical consequence of an interiorized and individualized intensified piety. In 2015, Scott saw a cyclothymic temperament in Luther starting in about 1519, but emphasized the elasticity of Luther's emotional reserves: “For the rest of his life, Luther oscillated between euphoria and dejection but not to the point of dysfunction”.ConclusionLuther can be used as an example of the importance of religiousness as a curative resource for the psyche.Disclosure of interestThe authors have not supplied their declaration of competing interest.
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Katz, Steven T. "Ethics and Mysticism in Eastern Mystical Traditions." Religious Studies 28, no. 2 (June 1992): 253–67. http://dx.doi.org/10.1017/s0034412500021582.
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Ethics and mysticism, we are regularly instructed, are if not antithetical, then certainly, at the very least, unrelated. This common wisdom is predicated on a specific understanding of morality and a flawed, though widespread, conception of mysticism and mystical traditions. It is yet another distorted and distorting manifestation of the still more universal misapprehension that mystics are essentially arch-individualists, ‘Lone Rangers’ of the spirit, whose sole intention is to escape the religious environments that spawned them in order to find personal liberation or salvation. Accordingly, mystics are portrayed as rebels and heretics, antinomians and spiritual revolutionaries, if not also underminers of existing social and religious structures. But this characterization, despite its popularity, needs revision. In this essay it is not possible to argue all the detailed reasons why this construal is simply incorrect, but, as a shorthand summary of a much larger, more complex interpretative reconstruction, I would call attention to the fact that mystics share not only the metaphysical problematic, the metaphysical diagnosis of existence, as this is conceptualized within their particular traditions, but also view its overcoming or deconstruction in ways consistent with the teachings of their ‘faith’mmunities. They are, that is to say, fully situated in the ontological, theological, and social contexts of their traditions. Essentially, they share the Weltanschauung of their inherited circumstance and seek to realize, experience, the ‘solutions’ proposed by their tradition.
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Hillenbrand, Rainer. "Cherubinische Trinitätsmystik bei Angelus Silesius." Daphnis 47, no. 3-4 (October 4, 2019): 592–638. http://dx.doi.org/10.1163/18796583-04703004.
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Angelus Silesius describes the mystical deification of the human soul as its inclusion in the Trinity. He uses traditional comparisons and metaphors, as formed on biblical basis by the Fathers to illustrate the inner Trinitarian relations, but also geometric and naturalistic analogies to lead the soul in three ways into God. These are always figurative appellations which, paradoxically, according to negative theology, can also be negated for the very essence of God, which remains unnameable. In this mystical unity, which in the teaching of the church can only happen by grace, but not in a pantheistic fashion by nature, man preserves the creaturely difference to the Creator. Even in the earliest epigrams, Scheffler’s Catholic point of view is that God cannot resist this union of love, and that therefore only man, with his free will, is responsible for its success. The model of the saints and the ethical demand for the keeping of the commandments and the doing of the good works, which confirm the authenticity of this mysticism as well as their conformity with the ecclesiastical tradition, also fit in with this result.
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Kundra, Nakul. "Vaishnava Nation and Militant Nationalism in Bankimacandra Chatterji’s Anandamath, or The Sacred Brotherhood." Journal of Religion and Violence 9, no. 1 (2021): 123–42. http://dx.doi.org/10.5840/jrv202142588.
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Anandamath, or The Sacred Brotherhood (hereinafter “Anandamath”) is a political novel. In this literary work, Vaishnavism, one of the major forms of modern Hinduism, lays the foundation of the Bengali Vaishnava nation and provides the Children with a moral justification for resorting to violence under the auspices of state-seeking nationalism, which is a sociopolitical phenomenon in which members of a nation try to attain “a certain amount of sovereignty” or “political autonomy” (Guichard 2010: 15). To justify militant nationalism, Bankimacandra Chatterji (hereinafter “Bankim”) creates a code which is considerably different from Lord Chaitanya’s Vaishnava code and depicts a Dharma Yuddha along the thematic lines of the Mahabharata. Since the Vaishnava Order aims to restore the lost glory of the Mother, it demands complete dedication and commitment from the Children, who, otherwise, are to pay a heavy price. Even the caste system, which divides Hindus into four main categories—Brahmins, Kshatriyas, Vaishyas, and Shudras—is negated to fulfil the Rashtra Dharma (national duty). The narrative is wreathed in the Indian religious and ethical values, supernaturalism, and mysticism in the epic tradition, and it upholds the principle of moral conscience, a central theme of the Bhagavad-gita (the Gita). The novelist presents Vaishnava nationalism as a Dharmic movement and the ideology of the Bengali Vaishnavas.
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Lange, Elizabeth A. "Transforming Transformative Education Through Ontologies of Relationality." Journal of Transformative Education 16, no. 4 (July 24, 2018): 280–301. http://dx.doi.org/10.1177/1541344618786452.
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It has been charged that transformative learning theory is stagnating; however, theoretical insights from relational ontologies offer significant possibilities for revitalizing the field. Quantum physics has led to a deep revision in our understanding of the universe moving away from the materialism and mechanism of classical physics. Some scientists observe that this shifting view of reality is catalyzing a profound cultural transformation. They have also noted significant intersections between the New Science and North American Indigenous philosophies as well as Eastern mysticism, all relational ontologies. These intersections as well as the theory of agential realism of Karen Barad, feminist physicist, are used to propose a next generation of transformative learning theory, one that is embedded in ontologies of relationality. The author came to relational ontology through environmental and sustainability education. This fruitful cross-fertilization helps illuminate a transformative approach to sustainability education or transformative sustainability education—which has not yet been explicitly theorized. Relationality demands an ethical, ontological, and epistemological transformation. The six criteria that emerge in the overlap between quantum physics, living systems theory from ecology, and Indigenous philosophies can reframe our understandings of transformative education, particularly toward socially just and regenerative cultures, completing the work of unfinished justice and climate movements. Pertinent to adult educators, Naomi Klein (2014) asks, “History knocked on your door, did you answer?” (p. 466).
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Sukmawan, Sony. "Environmental Wisdom in Oral Literature of Arjuna Slopes People." Lingua Cultura 12, no. 1 (February 28, 2018): 1. http://dx.doi.org/10.21512/lc.v12i1.1459.
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This study sought to describe the orientation, representation, and the relationship of oral literary texts of the Slopes Arjuna towards its nature, poetical characteristics and literary texts narrative by using ecocriticism theory. The interdisciplinary approach used to understand the data were ecocritics, literary, ethical approach to the environment, cultural approach, and folkloristic approach. The instruments used were observation and in-depth- interview. The research was conducted on the slopes of Mount Arjuna, East Java from November 2012 to February 2014. The result shows that the range of oral literature texts of Arjuna Slopes communities explicitly and implicitly, intensively and extensively, show the orientation towards nature. It shows that the oral literature of Arjuna slope people obtains the pastoral narrative and apocalyptic narrative. The study also reveals the presence of biological nature and the psychological nature which are conveyed explicitly and demonstrated in its vitality. The texts orientation towards nature is more detailed presented in the various forms of nature. Nature orientation occurred in the text becomes an emphatic and important marker of environmental wisdom literature. Furthermore, the characteristics of environmental wisdom literature which are identified and constructed based on the review of the public oral literature of Slopes Arjuna have its distinctiveness. This peculiarity is seen in the breath of cosmocentric-spirituality born from harmony syncretization between spirituality Kejawen, Islami Sarengat, Hindu-Buddhist mysticism, as the source of wisdom of environmental values in the society of Slopes Arjuna oral literature.
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Kania, Daria. "Medialność Jezusa Chrystusa." Elpis 22 (2020): 17–31. http://dx.doi.org/10.15290/elpis.2020.22.02.
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Media create the worldview, mentality and ethical attitudes. In the cultural perspectives it often intensifies as one of the many oppressive attitudes that culture applies to people. However, the theological perspective has a different approach. In the Holy Bible, we already find forms of broadly understood mediality, which - in the article - is understood not only as influences on people, but also as a form of communication, especially in the light of the relation Creator-Creation. At the same time, the concept of anthropology of the Eastern Church adopted in the thesis aims at the subject of reflection on anthropology and mysticism, leading man to the path of knowing God. This knowledge becomes possible only within the Church: a living organism with the head of the Savior, Jesus Christ. In an attempt to analyze mediality of the Second Person of the Holy Trinity, the article does not ignore any of the hypostases of the indissoluble Holy Trinity. The Old Testament God appears here from the beginning as a media. The New Testament Son of God, the Savior Jesus Christ, becomes a man, to give a man the opportunity to reunite with God, after centuries of lost communication, which is a consequence of the sin of the forefathers Adam and Eve. And the Comforter, the Holy Spirit, both in ecclesiological and individual dimensions, enables this unity. In the light of the issues addressed in the article, the mediality of Jesus Christ has been treated in many aspects.
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Barrett, Cyril. "The Logic of Mysticism—II." Royal Institute of Philosophy Supplement 31 (March 1992): 61–69. http://dx.doi.org/10.1017/s1358246100002113.
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To talk of a logic of mysticism may sound distinctly odd. If anything, mysticism is alogical; it would be uncharitable if not false, on mature consideration, to call it illogical—though many, without due deliberation, might be tempted to use that term. Wittgenstein comes close to calling it illogical. In his lecture on ethics he draws attention to the logical oddity of statements of absolute value (Wittgenstein 1965). But he does not accuse the mystics or prophets or religious teachers of contradicting themselves or of invalid reasoning. What he accuses them of may be something worse, namely, talking nonsense, of not giving sense to the words they use or the expressions they utter. Russell (1921) and Ayer (1936) come to much the same conclusion but by a different route.
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Goodman. "Three Ethical Mystics." Journal of Jewish Ethics 5, no. 1 (2019): 111. http://dx.doi.org/10.5325/jjewiethi.5.1.0111.
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Salam, Nor. "Melacak Ideal Moral dalam Hadis La Yakhtubu al-Rajulu ‘Ala Khitbati Akhihi: Sebuah Telaah Ilmu Hadis." Journal de Jure 8, no. 2 (January 13, 2017): 84. http://dx.doi.org/10.18860/j-fsh.v8i2.3734.
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Hadith (the Prophet tradition) is the source of law which occupies a central position after the Quran which serves as explanatory of the contents of the Quran. However, if the Quran has been ascertained to be qat'i both sides wurud or tsubutnya, not the case with a Hadith that still raises various problems both in the assessment of the sanad authenticity and the contains. Thus, it is not all hadith have authentic quality both the sanad nor the matan, so it is needed to do research. Another issue is no less complex in order to "unearth" the values contained in a hadith tradition of honor in the present context as the traditions in the realm ahwal syakhsiyah one of them is the hadith about khitbah. In this study, the hadith about khitbah narrated by Imam Abu Daud derived from lines Ahmad ibn Amr ibn Sarh with<br />editorial worth is valid both in terms of sanad and matannya, while its values ranged at the level of the juridical and ethical. In the juridical level, the hadith indicates the prohibition of making a proposal to the proposal of others, whereas the level of ethics or mysticism, the tradition is more referring to the creation of a harmonious life.<br />Hadis nabi adalah sumber hukum yang menempati posisi sentral setelah al-Quran yang berfungsi sebagai penjelas terhadap kandungan al-Quran. Namun demikian, jika al-Quran sudah dipastikan bersifat qat’i baik dari sisi wurud maupun tsubutnya, tidak demikian halnya dengan hadis nabi yang masih menimbulkan aneka persolan baik dalam penilain terhadap otentisitas sanad maupun matannya. Dengan demikian, maka tidaklah semua hadis yang disandarkan kepada nabi berkualitas sahih dari sisi sanad maupun matannya sehingga diperlukan adanya penelitian. Persoalan lain yang tidak kalah rumitnya adalah dalam rangka “membumikan” nilai-nilai yang dikandung dalam sebuah matan hadis dalam konteks kekinian seperti hadis-hadis dalam ranah ahwal syakhsiyah termasuk salah satunya adalah hadis tentang khitbah. Dalam penelitian ini, hadis tentang khitbah yang diriwayatkan oleh imam Abu Daud yang berasal dari jalur Ahmad bin Amr bin Sarh dengan redaksi bernilai sahih baik dari sisi sanad maupun matannya, sedangkan nilai yang dikandungnya berkisar pada tataran yuridis dan etika. Dalam tataran yuridis, hadis tersebut menunjukkan larangan terjadinya peminangan terhadap pinangan orang lain, sedangkan dalam tataran etika atau tasawuf, hadis tersebut lebih mengacu pada terciptanya kehidupan yang harmonis.
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Bulgakova, Anna. "S. Bobrov’s Poem «Ancient Night of the Universe, or the Wandering Blind» and the Concept of Russian Freemasonry of the XVIII–Early XIX Centuries." Izvestia of Smolensk State University, no. 1 (53) (April 12, 2021): 5–20. http://dx.doi.org/10.35785/2072-9464-2021-53-1-5-20.
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The purpose of the article is to study the poem «The Ancient Night of the Universe, or the Wandering Blind» by Semyon Bobrov from the viewpoint of the doctrine belonged to Russian Freemasonry of the 18th –early 19th centuries. It is based on a combinationof mystical, esoteric, Christian (Orthodox) and en-lightening ideas which allowed this movement to organically fit into the socio-cultural context of the pre-romantic epoch. The analysis of the poem as a philo-sophical, allegorical and esoteric text, in turn, has revealed Russian Freema-sonry’s specificity consisted in the close interaction of various religious, philo-sophical and ethical systems. The special eclecticism of S. Bobrov’s thinking is reflected in the onto-logical, epistemological and axiological problems of the poem and expressed at all levels of the poetic text such as ideological-thematic, figurative, composi-tional and poetological ones. «Dreamy mysticism», consonant with the pre-romantic worldview, creates a general atmosphere of mystery in thepoem and serves as the basis for the image formation of Nesham, the main character, as well as a system of symbols (an eye, a ray, a circle, a temple, a mirror, an oil lamp, etc.). Moreover, S. Bobrov builds the poem structure according to the cat-egories and principles of esoteric thinking like universal correspondences, liv-ing nature (the world as a «chain of being»), mediation and imagination, trans-mutation and concordance. At the same time, a special place in the poem is occupied by the ideas of inner freedom and morality, mercy and compassion, which testifies to the poet’s closeness to Orthodox culture. S. Bobrov’s human-istic orientation, special interest to the category of intellect and attention to epistemological problems testify an «enlightenment» trace in the poet’s worldview. Thereby, the combination of heterogeneous religious, philosophical and cultural concepts in S. Bobrov’s work can be explained by the poet’s close-ness to Russian masons of the 18th –early 19th centuries.
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Hogenraad, Robert L. "Deaf sentences1over Ukraine: Mysticism versus ethics." Digital Scholarship in the Humanities 31, no. 4 (June 23, 2015): 725–45. http://dx.doi.org/10.1093/llc/fqv021.
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Molendijk, Arie L. "Ernst Troeltsch and Mysticism." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 5, no. 1 (December 18, 2019): 8–32. http://dx.doi.org/10.30965/23642807-00501002.
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Abstract Although the ‘mystical’ character of Ernst Troeltsch’s theological programme is controversial, the fact that ‘mysticism’ played an eminent role in his analysis of modern Christianity can hardly be denied. This article first spells out the different aspects of Troeltsch’s concept of mysticism (Mystik) against the background of contemporary theological and religious developments. On the one hand, the highly critical discourse on mysticism of the dominant Ritschl School is highlighted and on the other hand, the proliferation of all sorts of ‘mystical’ religiosity in Germany around 1900 is discussed. Secondly, it is shown that Troeltsch distanced himself to a large extent from the critics of mysticism. In fact, he takes the concept of mysticism to denote a typical, modern, individualistic form of piety and theology. Thirdly, attention is given to the fact that Troeltsch adopts the mystical terminology to describe his own position and uses it to develop his ecclesiology. Fourthly, Troeltsch’s view of the relationship between (individualist) mysticism and ethics is discussed. In his view, mysticism does not imply quietism, but an active engagement in church and worldly matters. All in all, this contribution underscores the importance of Christian mysticism for Troeltsch’s personal belief and piety as well as for his ‘mystical’ conceptualization of religion.
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Marcus, Ivan G. "Jewish Mysticism and Jewish Ethics. Joseph Dan." Speculum 63, no. 1 (January 1988): 143–44. http://dx.doi.org/10.2307/2854341.
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BAUMGARTEN, Jean. "Eighteenth-Century Ethico-Mysticism in Central Europe." Studia Rosenthaliana 41 (December 31, 2009): 29–51. http://dx.doi.org/10.2143/sr.41.0.2033465.
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Holm, Nils. "Mysticism and spirituality." Scripta Instituti Donneriani Aboensis 21 (January 1, 2009): 61–71. http://dx.doi.org/10.30674/scripta.67344.
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How does the popular correspond to the grand terms of the title? Are not mysticism and spirituality something very exclusive, reserved for a few individuals? No they are not, as this presentation of both the author's own studies and the research of others will provide a different picture of these two concepts. Mysticism and spirituality are notions that are very difficult to define. Traditionally mysticism has been regarded as a way to reach the inner dimensions of human life, dimensions where man even achieves unity with the Divine Being. Such traditions have been found in all the major religions, and since the times of William James a hundred years ago, the features of mysticism in various religions have been analysed. Spirituality is a concept that can hold various meanings. It has often been associated with religious traditions where inner life and its growth are emphasized. These include, in particular, various schools, orders and movements that aim at cultivating a deeper spiritual life. In its more recent use, the term spirituality has, to a fairly large extent, been dissociated from religion and has become a notion that seeks to grasp the searching of modern man for ethics and norms in a globalised world, where pollution is accelerating and where stress and entertainment disrupt the inner harmony of people.
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Kazmi, Faleeha Zehra, Farzana Riaz, and Syeda Hira Gilani. "Sufism and Mysticism in Aurangzeb Alamgir's Era." Global Social Sciences Review IV, no. II (June 30, 2019): 378–83. http://dx.doi.org/10.31703/gssr.2019(iv-ii).49.
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Mysticism is defined as a search of God, Spiritual truth and ultimate reality. It is a practice of religious ideologies, myths, ethics and ecstasies. The Christian mysticism is the practise or theory which is within Christianity. The Jewish mysticism is theosophical, meditative and practical. A school of practice that emphasizes the search for Allah is defined as Islamic mysticism. It is believed that the earliest figure of Sufism is Prophet Muhammad (PBUH). Different Sufis and their writings have played an important role in guidance and counselling of people and peaceful co-existence in the society. Mughal era was an important period regarding Sufism in the subcontinent. The Mughal kings were devotees of different Sufi orders and promoted Sufism and Sufi literature. It is said that Aurangzeb Alamgir was against Sufism, but a lot of Mystic prose and poetic work can be seen during Aurangzeb Alamgir's era. In this article, we will discuss Mystic Poetry and Prose of Aurangzeb's period.
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Jansson, Eva-Maria, Øyvind Jørgensen, Peter Steensgaard Paludan, and Eli Shai. "Book reviews." Nordisk Judaistik/Scandinavian Jewish Studies 18, no. 1-2 (September 1, 1997): 159–72. http://dx.doi.org/10.30752/nj.69546.
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Magie und Halakha. Ansätze zu einem empirischen Wissenschaftsbegriff im spätantiken und frühmittelalterlichen Judentum (Giuseppe Veltri, 1997) is reviewed by Eva-Maria Jansson.Dødehavsteksterne og Bibelen (eds. Niels Hyldahl & Thomas L. Thompson, 1996) is reviewed by Øyvind Jørgensen.Scholastic magic. Ritual and revelation in early Jewish mysticism (Michael D. Swartz, 1996) is reviewed by Øyvind Jørgensen.Frömmigkeit und Wissenschaft. Astrologie in Tanach, Qumran und frührabbinischer Literatur (Kocku von Stuckrad, 1996) is reviewed by Peter Steensgaard Paludan.On sanctity – religion, ethics and mysticism in Judaism and other religions (Joseph Dan, 1996) is reviewed by Eli Shai.
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Wear, Sarah Klitenic. "Plato and Plotinus on Mysticism, Epistemology, and Ethics." Ancient Philosophy 38, no. 1 (2018): 229–32. http://dx.doi.org/10.5840/ancientphil201838121.
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Segal, Robert A. "Merkur on Jung on ethics, mysticism, and religion." International Journal of Jungian Studies 10, no. 2 (May 4, 2018): 147–54. http://dx.doi.org/10.1080/19409052.2018.1446505.
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ABSTRACTInJung’s Ethics, Dan Merkur, a psychoanalyst in Toronto and the author of many books on the Inuit, psychoanalytic theory, mysticism, and drug-induced religious experience, here writes for the first time on Jungian psychology. Merkur is not abandoning Freud for Jung. A Freudian he remains. But he seeks to contrast Jung positively to Freud. Merkur draws scores of contrasts. Some of them are already known, some not. But even when the contrasts are known, Merkur illuminates them. He is especially concerned with the difference between Freud and Jung on the relationship of psychology to religion. Where Freud seeks to replace religion by psychology, Jung seeks to make psychology itself religious. Whether Jung in fact succeeds in tying psychology so tightly to religion, as Merkur contends, is considered.
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Diamond, James A. "Nahmanides and Rashi on the One Flesh of Conjugal Union: Lovemaking vs. Duty." Harvard Theological Review 102, no. 2 (April 2009): 193–224. http://dx.doi.org/10.1017/s0017816009000741.
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The seminal thirteenth century Geronese kabbalist, Talmudist, and exegete Moses Nahmanides (Moses b. Naḥman, 1194–c.1270) perceived the physical world as a mirror for the internal workings of the divine world. For him the Bible “relates about the lower matters and alludes to the upper,”1 rendering its apparently mundane legal, historical, and ethical dimensions a record of the inner variegated life of God. At the very inception of the world, each and every day of creation transcends its strict temporality, referring “at the inner core of the matter” () to the “sefirot which emanate from above.”2 The world's genesis unfolds along the parallel planes of the material world and the complex intradeical mechanics, the sefirot—a staple of kabbalistic thought and terminology—that are constituent of God himself. However, Nahmanides' exegetical project does not invite the escapist flight from reality that mysticism so often requires. On the contrary, his thoroughgoing kabbalistic ontology divulges a keen appreciation for and preoccupation with empirical reality and temporal history rather than threatening to overwhelm the mundane. His biblical exegesis has been characterized as exceptional within its genre for being “entirely free of the frequent kabbalistic tendency to devalue peshat [the plain sense of the text].”3 As David Novak has argued, Nahmanides, despite his kabbalistic theology, “also finds in the Torah a commitment to the reality of nature and history, even if that level of truth is transcended by the Kabbalah. Kabbalah, the highest truth, does not displace all other truths but puts them in perspective.”4 The argument that ensues in this article will demonstrate, firstly, that a prominent example of this feature of Nahmanidean exegesis pertains to the domain of interhuman relations. Here I will focus particularly on those “truths” his exegesis discloses about the spousal relationship. Secondly, Nahmanides' view of the spousal relationship is offered as paradigmatic of his kabbalistic theology, which not only does not displace its concrete social, psychological, anthropological, and juristic realia, but actually complements them. Thirdly, the case will be made that Nahmanides' narrative exegesis, with its overarching quest for the plain sense of the text, is not intended simply to sate his readers' intellectual and literary curiosity but also practically shapes his normative positions. In this particular context I will explore how his exegetical construct of a primordial composite human being, its gendered bifurcation, the definitive ideal of spousal union, the subsequent relational tensions between man and woman, and their conflict and resolution into a gendered hierarchy, all dramatized by the Garden of Eden narrative, inform his normative framework for the conduct of conjugal duties.
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Kauffman, Tsippi. "Doctrine of the Distant Tzaddik: Mysticism, Ethics, and Politics." Shofar: An Interdisciplinary Journal of Jewish Studies 38, no. 3 (2020): 182–216. http://dx.doi.org/10.1353/sho.2020.0044.
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Kauffman. "Doctrine of the Distant Tzaddik: Mysticism, Ethics, and Politics." Shofar 38, no. 3 (2020): 182. http://dx.doi.org/10.5703/shofar.38.3.0182.
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Faubion, James D. "The subject that is not one: On the ethics of mysticism." Anthropological Theory 13, no. 4 (November 15, 2013): 287–307. http://dx.doi.org/10.1177/1463499613509991.
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Snyder, Susanna. "Looking through the Bars: Immigration Detention and the Ethics of Mysticism." Journal of the Society of Christian Ethics 35, no. 1 (2015): 167–87. http://dx.doi.org/10.1353/sce.2015.0002.
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Gielarowski, Andrzej. "Mistyka i życie Relacja religijna w fenomenologii Michela Henry’ego." Argument: Biannual Philosophical Journal 9, no. 2 (June 26, 2020): 303–16. http://dx.doi.org/10.24917/20841043.9.2.8.
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Mysticism and life. Religious relationship in Michel Henry’s phenomenologyThis article discusses the concept of mysticism in the phenomenology of Michel Henry, which involves the relationship of life and the living, as set against two opposing views on the connection of life to the living: Arthur Schopenhauer’s naturalistic philosophy of life and the religious doctrine of Master Eckhart. In the first approach, life is identical with the will to live, a natural force inherent to everything that is alive. In the other one, life is identified with the Christian God (infinite or absolute life), encompassing all individual livings and constituting the foundation for all creation existing out of him. Hermeneutic analyses carried out in the article consider those texts by Michel Henry which comment on the works of Master Eckhart and Schopenhauer and provide for his own interpretations of them. They aim to show that Henry’s thought involves the religious understanding of mysticism as pertaining to the connection of life and the living identified with the relationship of God (absolute life) and humans (finite life). Moreover, the mysticism of life should be distinguished from Schopenhauer’s naturalistic metaphysics of life, while its main inspiration are the Christian teachings of Master Eckhart, therefore the former may be considered as one of the interpretations of the latter. Irrespective of its Christian background, Henry’s thought can be also of interest to non‑Christians, as it presents a way of accessing (absolute) life through the experience of a living body (French: chair) underlying self‑affectivity, largely forgotten in modern times but which can be revived by communing with art, because aesthetic experience is one of the forms of feeling one’s own being. In Henry’s thought, aesthetics, ethics and religion are closely interrelated, providing an effective remedy for the contemporary cultural crisis.
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Joseph, Simon J. "American Gnosis: Jesus Mysticism in A Course in Miracles." Gnosis: Journal of Gnostic Studies 4, no. 2 (November 13, 2019): 165–90. http://dx.doi.org/10.1163/2451859x-12340072.
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Abstract Since its publication in 1975, A Course in Miracles (ACIM) has continued to grow in popularity as a major feature of New Age spirituality. While the text of the Course is not a direct imitation of any particular form of ancient Gnosticism, A Course in Miracles represents an example of the emergence, reception, and popularity of gnosticizing trajectories of thought in the New Age movement. As a modern-day neo-Gnostic text, A Course in Miracles reflects significant trends in contemporary Western religiosity, especially the quest for alternative forms of esoteric, spiritual, and mystical knowledge and experience in a nominally Christian or post-Christian Western world increasingly disillusioned with traditional orthodox theology, Christology, and ethics.
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Slaveva-Griffin, Svetla. "Plato and Plotinus on Mysticism, Epistemology, and Ethics by David J. Yount." Journal of the History of Philosophy 56, no. 1 (2018): 172–73. http://dx.doi.org/10.1353/hph.2018.0010.
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Gurtler, Gary M. "Plato and Plotinus on Mysticism, Epistemology, and Ethics, written by Yount, D.J." International Journal of the Platonic Tradition 13, no. 1 (April 29, 2019): 121–23. http://dx.doi.org/10.1163/18725473-12341436.
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