Journal articles on the topic 'Gnostic thought'
To see the other types of publications on this topic, follow the link: Gnostic thought.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Gnostic thought.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Białkowska, Anna. "“Prisoners of the Earth, come out”: Links and Parallels between William Burroughs’s Writing and Gnostic Thought." Anglica Wratislaviensia 56 (November 22, 2018): 23–34. http://dx.doi.org/10.19195/0301-7966.56.2.
Full textAbstract:
William Burroughs’s works are rarely read in relation to any religious context. I would like to present a correspondence between the vision that emerges from his Nova Trilogy and some of the most popular Gnostic ideas. In the cut-up trilogy, mankind is left alone, trapped in a hostile cosmos ruled by antihuman forces. Through the manipulation of words and images, Demiurge-like agents spread their control over an illusory reality. Like Gnostics, Burroughs envisions the physical world, and also the body, as a prison to the transcendent spirit. To him, one way of escape is through cut-ups. The writer shows that by breaking away from arbitrary notions and a routine mode of thinking, one can attain gnosis — saving knowledge. Burroughs creates his own mythology which, like Gnostic teachings, promotes the ideas of self-knowledge, internal transformation and transcendence.
2
Trompf, Garry W. "Gnostic Islam: Transformations of Classic Gnostic Speculation in Muslim Thought." Journal for the Academic Study of Religion 33, no. 2 (October 8, 2020): 119–33. http://dx.doi.org/10.1558/jasr.42429.
Full text
3
Robertson, Paul, and Gabrielle Scott. "Gnostic Thought in Milton’s Paradise Lost." Gnosis 7, no. 2 (August 17, 2022): 171–223. http://dx.doi.org/10.1163/2451859x-00702003.
Full textAbstract:
Abstract This paper presents the novel argument that John Milton’s Paradise Lost shows clear evidence of Gnostic influence. While the potential influence of gnostic concepts on Milton has been noted before, previous work has been partial, suggestive, and/or limited to other of Milton’s works. Here, we build on the case made by Michael Bryson regarding Milton’s Paradise Regained by providing our own reading of four core themes in the prior Paradise Lost through a gnostic lens: (1) the manner of creation through the Son, (2) Milton’s understanding of materialism, (3) the Son’s attitude orientation toward outward displays of power, and (4) the parallels between Milton’s Eve and the gnostic Sophia. We ground this argument around Milton’s Gnosticism by presenting the historical case that Milton had access to, and was likely persuaded by, key aspects of ancient Gnosticism found within both Christian heresiologists (e.g., Irenaeus, Tertullian) and Neoplatonism (Plotinus). We then survey our core themes of Paradise Lost, presenting evidence around where ancient Gnosticism – in concert with other, often overlapping influences such as Neoplatonism and parabiblical literature – seems to provide the best framework for understanding certain, distinct elements of Milton’s conceptual and poetic frameworks.
4
Albano, Emmanuel. "Rivelare e Tacere: Note per una riflessione su Scrittura e Tradizione nel pensiero di Clemente di Alessandria." Augustinianum 56, no. 2 (2016): 301–30. http://dx.doi.org/10.5840/agstm201656220.
Full textAbstract:
This article intends to highlight the idea of revelation that Clement expresses throughout his work. Drawing both from Greek philosophical culture and biblical thought, Clement shows how supernatural revelation, on the level of both faith and gnosis, corresponds to select ‘places’ of Scripture and the Church’s Tradition, culminating in the embodiment of gnosis by men who have reached the highest degree of knowledge and holiness of life. A comparison with the theme of revelation in Gnostic texts sheds more light on the peculiarities of Clementine thought.
5
Versluis, Arthur. "The Cosmological Gnosis of Miguel Serrano." Gnosis 7, no. 1 (March 10, 2022): 53–68. http://dx.doi.org/10.1163/2451859x-00701003.
Full textAbstract:
Abstract A close look at a very unusual instance of how gnosis, and specific concepts from early Christian-era Gnosticism, appear directly in the numerous late works of a recent Chilean author, Miguel Serrano (1917–2009), and of how his work and thought exemplifies cosmological gnosis. Many international readers knew Serrano as author of unusual fictional works, and as an ambassador for Chile to several countries. During his time abroad, he met, and in many cases befriended, famous figures of the day, including Carl Jung, Herman Hesse, Ezra Pound and the fourteenth Dalai Lama. But fewer are aware of his works promoting a grand cosmological synthesis of many world religious traditions with esoteric Hitlerism expressed in gnostic terms. His syncretic system includes references to a demiurge and to gnosis, as well as to many other esoteric traditions from Europe, India, Tibet, and elsewhere, largely in a Gnostic context. This article by Arthur Versluis is the first to explore this aspect of Serrano’s work.
6
Foster, Paul. "Book Review: The Ophites and Classic Gnostic Thought." Expository Times 121, no. 11 (July 15, 2010): 575–76. http://dx.doi.org/10.1177/00145246101210110906.
Full text
7
Roig Lanzillotta, Lautaro. "Dialogue in the Library: Jorge Luis Borges’s “The Circular Ruins” and His Re-reading of Gnostic Myths." Gnosis: Journal of Gnostic Studies 3, no. 2 (July 30, 2018): 201–24. http://dx.doi.org/10.1163/2451859x-12340058.
Full textAbstract:
Abstract Taking Jorge Luis Borges’s short story “The Circular Ruins” as a starting point, the current article assesses the presence of gnostic ideas in the work of the Argentinian author. After pondering the context and sources for Borges’s knowledge of gnosticism, and providing an overview of different Borgesian short stories that include gnostic motifs, it focuses on an analysis of several central notions in “The Circular Ruins.” A comparison between ancient and modern interpretations serves to evaluate the new meaning that gnostic motifs acquire in the literary framework created by the Argentinian writer. It concludes that Borges’s reception and re-elaboration of gnostic thought helps him both to express some of his central philosophical preoccupations and to update these ancient myths, making them accessible for modern readers.
8
Trifunović, Boban. "The first impasse, a drop of darkness: Influence of gnostic teachings on Emil Cioran's antinatalistic thought." Reci Beograd 14, no. 15 (2022): 124–40. http://dx.doi.org/10.5937/reci2215124t.
Full textAbstract:
In this paper we have shown that there are numerous Gnostic elements in the works of Emil Cioran, which have become closely interwoven with his worldview over the years. We have also shown that almost every aspect of Gnostic philosophy is present in his fragments, interpreted and elaborated in its own unique way, including the idea of a Creator, an evil demiurge responsible for the creation of this world and the universe, the idea that matter itself is evil, implying that life itself, formed from this matter, is also evil. We have found, however, that of all material things, Cioran considered man to be the worst of all creations, who should no longer reproduce in order to put an end to the suffering known by the mere fact of existence. Cioran's anti-natalist thinking is certainly a product of his preoccupation with Gnosticism and the Romanian Gnostic traditions, especially the Bogumil and Cathar heritage. By dealing with Cioran's antinatalism, we have brought his own work and antinatalist thought to the Serbian academic world, where it was previously completely unknown. We have also managed to connect Cioran's thoughts with those of the French moralists, Buddhism, Marquis de Sade, Arthur Schopenhauer and Friedrich Nietzsche.
9
Bonetskaya, Natalia. "N.A. Berdyaev: mystic, gnostic, existentialist." Herald of Culturology, no. 1 (2021): 105–39. http://dx.doi.org/10.31249/hoc/2021.01.05.
Full textAbstract:
The article presents the philosophical idea of N. Berdyaev in its internal logic. The author of the article determines the gnoseological origins of Berdyaev’s existentialism, that was initially aiming to overcome Kant's phenomenalism and agnosticism through the connection of philosophical thinking with religious experience. On one hand N. Bonetskaya shows that Berdyaev, the author of the book «Philosophy of freedom» (1911), in search of the freedom conditions for the cognizing person used the conception by R. Steiner, developed for example in his work «Philosophy of freedom» (1894). On the other hand, Berdyaevʼs gnostic thought had its source in his own spontaneous inner experience, which the thinker himself considered as a revelation of «creativity». Berdyaevʼs existentialism developed as a reflection of his philosophical creativity and in this sense, it can be interpreted as selfknowledge.
10
Yisraeli, Oded. "Cain as the Scion of Satan: The Evolution of a Gnostic Myth in the Zohar." Harvard Theological Review 109, no. 1 (January 2016): 56–74. http://dx.doi.org/10.1017/s0017816015000486.
Full textAbstract:
The relationship between kabbalistic thought and ancient gnostic ideas has been debated by numerous scholars. Early on, Gershom Scholem argued that the rise of kabbalah represents the “reappearance, in the heart of Judaism, of the gnostic tradition.” In his wake, Isaiah Tishby has posited that the concept of the sĕfirot “emerge[d] and develop[ed] from a historico-literary contact with the remnants of Gnosticism, which were preserved over a period of many generations in certain Jewish circles, until they found their way to the early Kabbalists.” Joseph Dan, on the other hand, maintains that “historical connections” must not be confused with “phenomenological similarities.” There is no evidence for the existence of the former, in his opinion; all that may be claimed is a typological correspondence between gnostic ideas and medieval Jewish kabbalistic mysticism. Moshe Idel likewise claims that some early Jewish motifs penetrated gnostic texts at the same time they continued to flourish within Jewish circles until they finally found form in medieval kabbalah. Yehuda Liebes has adopted a corresponding view, although he makes fruitful exegetical use of the relationship and parallels between various gnostic and Jewish sources. The issue thus remains firmly on the academic agenda.
11
Rogers, Peter S., John Finlay, and David Middleton. "Hermetic Light: Essays on the Gnostic Spirit in Modern Literature and Thought." South Central Review 13, no. 1 (1996): 66. http://dx.doi.org/10.2307/3189927.
Full text
12
Sordyl, Krzysztof. "The influence of Gnosticism and Manichaeism on Priscillianist doctrine, basing on Priscillianist and anti-Priscillianist sources." Theological Research. The Journal of Systematic Theology 3, no. 1 (July 31, 2016): 75–90. http://dx.doi.org/10.15633/thr.1682.
Full textAbstract:
The aim of this article is to discuss how the Priscilliann’s thought corresponds to Gnostic-Manichaean doctrine. There is no doubt that Priscillian in his writings presents himself as an expert on various heterodox movements of his time. The true sources of Priscillianism need to be sought at the metaphysical level.
13
Gaisin, Aleksandr. "Solovyov’s Metaphysics between Gnosis and Theurgy." Religions 9, no. 11 (November 13, 2018): 354. http://dx.doi.org/10.3390/rel9110354.
Full textAbstract:
This article provides a reading of Vladimir Solovyov’s philosophy as expressed in his ‘Lectures on Divine Humanity’ and ‘The Meaning of Love’. It seeks to unpack his eclectic thought in order to answer the question of whether there is a Jewish Kabbalistic influence on the Russian thinker amidst his usual platonic, gnostic, and Schellengian tropes. Interested as a young man in Jewish Mysticism, Solovyov fluctuates in his ‘Lectures on Divine Humanity’ between a platonic reading of Schellengian Gnosticism and some elements of Kabbalistic origin. In ‘The Meaning of Love’, he develops a notion of love that puts him very close to what Moshe Idel calls ‘theosophic-theurgical Kabbalah’. Showing how ‘The Meaning of Love’ completes the narrative of ‘Lectures’, we can affirm that there is a certain Christian Kabbalistic line in Solovyov’s thought that culminates in his theurgical understanding of love. In this sense, Solovyov might be called a philosophical Marrano as he is certainly a heterodox theosopher that fluctuates between Christian Gnosis and Christian Kabbalah, never assuming a solid identity.
14
Fossa, Fabio. "Nihilism, Existentialism, – and Gnosticism? Reassessing the role of the gnostic religion in Hans Jonas’s thought." Philosophy & Social Criticism 46, no. 1 (April 10, 2019): 64–90. http://dx.doi.org/10.1177/0191453719839455.
Full textAbstract:
Late antique Gnosticism and Heidegger’s Existentialism are usually counted among the main theoretical targets of Hans Jonas’s philosophy of life and responsibility, since they are supposed to share the dualistic and nihilistic attitude the philosopher deemed most mistaken and pernicious. In particular, Gnosticism is commonly understood as the exact opposite of what Jonas strove to accomplish in his work. However, I think it is simplistic to relegate Gnosticism to a merely antagonistic role in the development of Jonas’s philosophy. My claim is that Gnosticism, being a non-nihilistic form of dualism, might have been a relevant source of inspiration – although not the only one – for amending the flaws of Heidegger’s Existentialism. By taking a closer look at the essay Gnosticism, Existentialism, and Nihilism, this article aims to clarify the critical and constructive role that Gnosticism might have played in shaping some of the major traits of Jonas’s thought. The first part of this essay deals with Jonas’s ‘gnostic reading’ of Heidegger’s Existentialism and highlights the positive insights drawn from such interpretative strategy. The second part focuses on three main motives in Jonas’s philosophy that may be traced back to the gnostic narrative: value objectivity and vulnerability, human responsibility and involvement in the history of being, and the sense of belonging to a wider dimension capable of providing orientation and meaning to human life.
15
Bos, Abraham P. "DE GNOSTICUS BASILIDES EN ZIJN THEOLOGIE OVER DE LEVENSFASEN VAN DE KOSMOS." Philosophia Reformata 70, no. 1 (December 2, 2005): 41–63. http://dx.doi.org/10.1163/22116117-90000341.
Full textAbstract:
This paper contains a Dutch translation of the important text of Hippolytus of Rome on the Gnostic theology of Basilides of Alexandria. A summary of this theology is added together with some introductory remarks about whether or not Basilides received his doctrine from Matthias the Apostle, about the Aristotelean line of thought of Basilides, and about the relevance of modern study of Gnosticism.
16
Nemes, Steven. "The Life-Idealism of Michel Henry." Journal of French and Francophone Philosophy 29, no. 1-2 (December 10, 2021): 87–108. http://dx.doi.org/10.5195/jffp.2021.969.
Full textAbstract:
The purpose of the present essay is to exposit and interpret the principal contours of the phenomenology of Christianity proposed by Michel Henry in dialog with his theological critics. Against the claims commonly made about him, Henry is not a Gnostic of any sort: neither a monist, nor a dualist, nor a pantheist, nor a denier of faith, nor a world- or creation-denier or anything of the sort. He rather proposes a form of “life-idealism” according to which (i) life is the foundation of the possibility of the world, (ii) life assumes a visible, external representation (viz., the empirical body) in its activities in the world, and (iii) the meaning of the world is that it is the arena in which life pursues the goal of its own perfection and growth. Interpreted in this light, his thought is not Gnostic.
17
Kotansky, Roy, and Jeffrey Spier. "The “Horned Hunter” on a Lost Gnostic Gem." Harvard Theological Review 88, no. 3 (July 1995): 315–37. http://dx.doi.org/10.1017/s0017816000030832.
Full textAbstract:
The noted Provencal antiquarian Nicolas-Claude Fabri de Peiresc (1580-1637), perhaps the most dedicated of an international circle of acquaintances studying and collecting classical antiquities in the early seventeenth century, took an especially keen interest in ancient gems. With his friend, the painter Peter Paul Rubens (1577-1640), he planned an extensive publication on the subject that unfortunately never saw completion. Although Peiresc focused most of his attention on collecting Roman gems portraying classical iconography, he was also intrigued by the enigmatic series of magical gems—as were many others in the Renaissance, who considered the gems to be the products of early Gnostic heretics. A correspondence between Peiresc and Rubens in 1623, frequently cited in the modern literature, discusses the putative meaning of an amulet in Rubens's collection depicting a bell-shaped object thought to represent the “divine womb.” The gem is a Renaissance forgery based on genuine ancient examples; the concurrent—and correct—identification of this puzzling type as a uterus, however, contrasts markedly with the fanciful interpretations later fashionable in the nineteenth century.
18
Briggman, Anthony. "Literary and Rhetorical Theory in Irenaeus, Part 1." Vigiliae Christianae 69, no. 5 (October 28, 2015): 500–527. http://dx.doi.org/10.1163/15700720-12341238.
Full textAbstract:
Scholars have long queried the influence of rhetorical theory upon Irenaeus’ thought. Despite the identification of various aspects of rhetorical theory in his work, a clear sense of the centrality and importance of rhetorical theory to Irenaeus has not emerged. In this article I argue that concepts belonging to literary and rhetorical theory are of central importance to Irenaeus’ anti-Gnostic polemic in ah 1.8.1-10.3 and even feature in his constructive thought. What emerges is a picture of Irenaeus as a polemicist and theologian who ably uses tools acquired in a thorough grammatical and rhetorical education.
19
Filipowicz, Adam M. "Zagadnienie zła w polemice Tertuliana z Gnozą." Studia Ecologiae et Bioethicae 7, no. 2 (December 31, 2009): 39–58. http://dx.doi.org/10.21697/seb.2009.7.2.04.
Full textAbstract:
The article presents the views of Tertullian on the causes and origin of evil in the context of his polemic with heretics remaining under the influence of Gnostic thought. The analysis refers to the following treatises of Tertullian: Adversus Hermogenem, Adversus Valentinianos, Against Marcion, De anima, Apologeticum. The subject covers the following points: 1. Introduction. 2. the origin of evil. 3. Free will and choice between good and evil. 4. Responsibility for the evil that is the question of rewards and punishments.
20
Kripal, Jeffrey J. "The Gnostic Garden: Kabbalistic Motifs in a Modern Jewish Visionary." Gnosis: Journal of Gnostic Studies 3, no. 2 (July 30, 2018): 225–46. http://dx.doi.org/10.1163/2451859x-12340059.
Full textAbstract:
Abstract After relating a dramatic near-death experience of a Houston woman named Elizabeth Krohn, this essay explores some of the themes of her near-death experience, particularly the invisible presence of a being of unconditional love in a paradisiacal garden and various direct transmissions of some traditional religious convictions. The essay then discusses some of the obvious New Age contexts and features of the visionary event and of the subsequent convictions, after which it calls into question these same assumed modern influences with a simple thought experiment. The essay then addresses some of the metaphysical complexities of the soul and soul-time in modern kabbalah as explicated by the contemporary historian of modern kabbalah Jonathan Garb and ends with another final intervention. The result, overall, is a comparative reflection that affirms and performs the traditional phenomenological and historical methods of the study of religion but also calls into serious question the adequacy of these methods and the limiting, even blinding, nature of their philosophical assumptions.
21
Drzewiecka, Ewelina. "The Bulgarian Worldview Mosaic: Literary Paraphrases of the Bible as a Source for the History of Ideas." Journal of the Bible and its Reception 5, no. 2 (October 25, 2018): 171–93. http://dx.doi.org/10.1515/jbr-2018-0003.
Full textAbstract:
Abstract The paper raises the question of functioning of Biblical tradition in modern culture in the perspective of the history of ideas. Referring to the postsecular interpretation of the Modernity, the research is based on Biblical paraphrases in Bulgarian literature of the interwar period, which are perceived as a testimony of the search for a worldview. The aim is to show how a situation of ideological turmoil accompanied by experiences of social crisis leads to utilizing a Gnostic worldview. The phenomenon is seen in a broader context as an illustration of transmission of ideas within the Western culture and religious thought.
22
Szwat-Gyłybowa, Grażyna. "On (Quasi-)Gnostic Strategies for Overcoming Cognitive Dissonance. The Bulgarian Case." Studia Ceranea 9 (December 30, 2019): 89–105. http://dx.doi.org/10.18778/2084-140x.09.05.
Full textAbstract:
The article poses a research question, important not only in the studies on (neo-)gnosticism, concerning the relationship between the gnostic strategies of interpreting the world (and especially its typical rules of classifying people, based on the externalization of evil) and the tendency to construct a figure of “hylic” as a person embodying evil, and thus “unworthy of life”. In this context, the author is interested in the dynamics of the relationship between the religious worldview declared by the authors, the one they actually profess, and their attitude towards the so-called Jewish question. Bulgarian material, which is a case of a particular kind of aporia, cognitive dissonances emerging due to tension between the pressure of cultural stereotypes, pragmatic (economic), religious, parareligious and humanistic thinking, has been analyzed on the basis of post-secular thought. The investigator posits that Bulgarian culture, despite the “economic” anti-Semitism that exists within it, did not produce a figure of a Jew the hylic that absorbs all evil and that could be inscribed (as is the case in popular Polish culture, among others) in every troublesome local political and symbolic context.
23
Sienkiewicz, Barbara. "Wczesna poezja Wata i Miłosza – w kręgu myśli i symboliki gnostyckiej." Ruch Literacki 53, no. 1 (November 8, 2012): 81–98. http://dx.doi.org/10.2478/v10273-012-0005-3.
Full textAbstract:
Summary The interwar verse of Aleksander Wat and Czesław Miłosz provides us with ample proof that both poets came to share a pessimism about the future course of European civilization. That belief led them both to develop a sympathy with the political left and, at the same time, an interest in religion. The shift to the left, however, was arrested as soon it became clear to them that this worldview offered no solution to the problem of evil in the world. Nor were they satisfied with the traditional answer to the question unde malum? that could be found in European culture rooted in its Catholic heritage. Having reached that point both poets turned to Gnosticism, a system of thought to which the problem of metaphysical evil is absolutely central. It is that philosophy and its rich symbolism that supplied them with a number of motifs to express their vision of the decline and fall of civilization. The article traces and analyzes the Gnostic ideas, motifs, images and symbols that express and give shape to the pessimistic vision of both Wat and Miłosz. It also argues that their ‘iconoclastic’ attitude which manifests itself among others in polemical reinterpretations of Old Testament texts is a consequence of their fascination with the Gnostic worldview.
24
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.
Full textAbstract:
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.
25
Ataç, Mehmet-Ali. "'Angelology' In The Epic of Gilgamesh." Journal of Ancient Near Eastern Religions 4, no. 1 (2004): 3–27. http://dx.doi.org/10.1163/1569212042653464.
Full textAbstract:
AbstractThe Epic of Gilgamesh has been interpreted by Th. Jacobsen and his followers primarily as the story of a hero who struggles beyond his capacity to find immortality, gets disappointed, and finally faces the truth, maturing and turning to 'normality' on the premise that it is his achievements and not himself that will last. The present paper challenges a literal reading of the plot of the Epic along these lines, and through select comparison with the ancient Egyptian, 'heterodox' Hebrew, Iranian, and Gnostic traditions, argues that the meaning system embedded in the Epic can be thought to point to notions of 'mysticism' and 'soteriology', expressed in a distinctively Mesopotamian idiom that suppresses an explicit display of such concepts.
26
Turner, John. "The Gnostic Sethians and Middle Platonism: Interpretations of the Timaeus and Parmenides." Vigiliae Christianae 60, no. 1 (2006): 9–64. http://dx.doi.org/10.1163/157007206775567898.
Full textAbstract:
AbstractOne may construe the Sethian Gnostic picture of the world and its origins as an interpretation of the biblical protology of the book of Genesis in the light of the Platonic distinction between an ideal, exemplary realm of eternal stable being and its more or less deficient earthly and changeable copy, in which the principal Platonic dialogues of reference are the Timaeus and the Parmenides. Various Sethian treatises offer us accounts of the origin and generation of both these realms; while their portrayal of the origin and deployment of the earthly realm is unmistakably influenced by their readings of Plato's Timaeus, their account of the origin and deployment of the ideal realm is noticeably influenced by readings of Plato's Parmenides. This article attempts to show that the shift from the Timaeus as the primary Platonic dialogue of reference for the Middle Platonic thought of the first two centuries to the Parmenides as the primary dialogue of reference for the emerging Neoplatonism of the third century is also visible in the Sethian treatises. In mid- to later second-century Sethian treatises, the cosmology of the Timaeus serves as an exegetical template to interpret the Genesis protology, but with the turn to the third century, the Sethian trestises that circulated in Plotinus' circle have abandoned all interest in the Genesis protology in favor of a theology of transcendental ascent.
27
Landau, Brent. "The Coming of the Star-Child: The Reception of the Revelation of the Magi in New Age Religious Thought and Ufology." Gnosis 1, no. 1-2 (July 11, 2016): 196–217. http://dx.doi.org/10.1163/2451859x-12340011.
Full textAbstract:
The Revelation of the Magi is the longest and most complex ancient Christian apocryphal writing devoted to the Magi. In this paper, after discussing the basic issues surrounding the interpretation of this text, I explore the popular reception of the text after my publication of it in 2010. This popular reception has been dominated by New Age and ufological (that is, the theorizing of unidentified flying objects) interpretative perspectives. Rather than viewing these interpretations as anachronistic, the paper argues that they may have far more in common with the circumstances that gave rise to the Revelation of the Magi than might initially be supposed. Ultimately, the Revelation of the Magi can be profitably characterized as a “gnostic” text—despite its lack of a demiurge—because of its strongly countercultural religious outlook, an outlook it shares with much New Age religious thought.
28
Grekov, Igor. "Gurdjieff’s anthropology: the concept of conscious human evolution." SHS Web of Conferences 70 (2019): 05001. http://dx.doi.org/10.1051/shsconf/20197005001.
Full textAbstract:
The main purpose of the article is the disclosure of the ideas of Gurdzhiyev’s anthropological doctrine in which the possibility of spiritual transformation of the person and his conscious evolution are emphasized. The author claims that in the conditions of dissociation of approaches and positions in the anthropological thought there is a need of appeal to the anthroposophic systems designed to fill onesidedness of such directions as psychoanalysis (in many respects absolutizing a role of unconscious processes), the behaviorism (concentrating on behavioral aspect of human existence), the existentialism (emphasizing hopelessness “abandonment of life in the world”). According to the author one of such systems is Gurdzhiyev’s system of conscious evolution of the person, the so-called “The Fourth Way” which is eligible for the status of the translater of the experience of Gnostic tradition in the 20th century.
29
Nur, Syaifan, and Mukhlis Mukhlis. "Erotisme Dalam Tradisi Tasawuf." Ulumuna 10, no. 2 (November 5, 2017): 323–46. http://dx.doi.org/10.20414/ujis.v10i2.457.
Full textAbstract:
When people talk about erotism, the first thing in the mind of most people are nudity, sexuality, and vulgarity. It exploits mostly women’s sexual organs for sale or—in the proponents’ point of view—for the sake of art and freedom of expression. For this reason the moralists who are worried too much about morality, stand in the first line to fight against all kinds of expression intended to arouse sexual desire publicly. In the field of Islamic thought it has been becoming an endless debate between the Scholars of fiqh and the Islamic mysticism. The Scholars of fiqh accused the Gnostic practicioners of just making up the rules in religion (bid’ah) which contaminate the holiness of God through their erotic works of rhyming. On the other hand, the Sufi claims to look at the case from the essence rather than the physical appearance.
30
Olson, Benjamin. "At the Threshold of the Inverted Womb." International Journal for the Study of New Religions 4, no. 2 (January 7, 2014): 231–49. http://dx.doi.org/10.1558/ijsnr.v4i2.231.
Full textAbstract:
During the 1980s and 1990s anti-cosmic Satanism emerged in the UK and Scandinavia as an attempt to merge ancient forms of Gnostic thought, highly performative, blasphemous manifestations of heavy metal subculture, and certain death-oriented, magical traditions from the Caribbean and Latin America. While culturally wide-ranging and syncretic in its theological outlook, anti-cosmic Satanism consistently emphasizes the abandonment of the physical body and a violent apocalyptic merger with an infinite satanic power. Anti-cosmic Satanism has risen in tandem with the popularity of Nordic black metal music, to which it is indelibly connected, making it one of the most controversial left-hand path traditions that has arisen since the 1980s. Paradoxically, anti-cosmic Satanism also borrows much from the folklore and narrative structures of Conservative Christianity regarding the existence of sincerely evil satanic cults. The hyper-transgressive attitudes and anti-Christian rhetoric of both black metal and anti-cosmic Satanism assert a fetishised morbidity, associating death with ultimate liberation.
31
Ulya, Ulya. "LOGIKA WUJUD SADRA MERETAS NALAR RADIKALISME BERAGAMA." Jurnal THEOLOGIA 27, no. 1 (October 8, 2016): 1. http://dx.doi.org/10.21580/teo.2016.27.1.934.
Full textAbstract:
<p class="Iabstrak"><strong>Abstract:</strong> <em>Ṣadra was a philosopher whose thought remains unique. Its uniqueness lies in his ability to articulate the various traditions of thoughts that grew and developed rapidly in Persia, the land of his birth. The traditions were peripatetic, illuminative, gnostic, and theological tradition of Islam. It has necessitated Persia as a heterogeneous region. This heterogeneity, to some extent, can susceptibly bring conflict i.e., physical violence from hurting to even casting innocent human life. Indeed, the thought of Ṣadra was born within the era of a deep reflection process responding to the socio-cultural sphere. Also, it answered the issues that emerged at that time i.e., how the heterogeneous condition did not lead to intolerance, violence, and even acts of terror, instead created a safe, peace, and harmonious atmosphere. By his thought, Ṣadra did something very valuable to solve the problems in the country. Sadra’s thought is built up by and inherent with his basic idea, fundamental and logical structure of transcendence which are relevant to be socialized in a plural and heterogeneous society in which conflict and violence are vulnerable. Socialization of logica structure is relevant for attitudes and behaviors of people since they do not appear suddenly, yet are formed due to reason or logic or way of thinking. Thus, the study of the classical intellectual treasures potentially provides a meaningful contribution to be a basic solution for similar problems existing in nowadays.</em></p><strong>Abstrak:</strong> Sadra adalah seorang filosof yang produk pemikirannya tergolong unik. Keunikannya terletak pada kepiawaiannya mendialogkan antar berbagai tradisi pemikiran yang tumbuh dan berkembang pesat di Persia, tanah kelahirannya. Tradisi pemikiran dimaksud adalah tradisi paripatetik, tradisi illuminatif, tradisi gnosis, dan tradisi teologi Islam. Hal ini telah meniscayakan Persia menjadi sebuah wilayah yang heterogen. Heterogenitas rentan memunculkan konflik sampai aksi kekerasan fisik yang seringkali melukai, bahkan melayangkan jiwa manusia tak berdosa. Sesungguhnya pemikiran Sadra lahir sebagai anak zaman dari sebuah proses refleksi mendalam, merespon kondisi sosial-kultural, menjawab persoalan yang berkembang saat itu: bagaimana agar sebuah kondisi yang heterogen tidak melahirkan intoleransi, kekerasan, bahkan aksi-aksi teror, tetapi justru tercipta suasana aman, damai, dan harmonis. Dari pemikiran wujudnya, Sadra melakukan sesuatu yang sangat berharga di negerinya dalam rangka memecahkan persoalan tersebut. Dalam pemikiran wujudnya ini terbangun dan inheren di dalamnya ide dasar, struktur fundamental, struktur logika transendensi yang relevan untuk disosialisasikan dalam masyarakat berbasis plural dan heterogen yang rentan konflik dan kekerasan tersebut. Sosialisasi struktur logika tersebut relevan karena sikap dan perilaku seseorang tidaklah muncul secara tiba-tiba tetapi terbentuk berkat nalar atau logika atau cara berpikir yang dimilikinya. Dari sini maka kajian terhadap khasanah intelektual masa lalu berpeluang bermakna dan bisa memberikan kontribusinya bagi dasar solusi permasalahan senada yang ada pada saat sekarang ini.
32
Nthoi, Leslie. "Kereke Ya Sephiri: A Study of a Secret Society in Botswana and South Africa." Journal for the Study of Religion 35, no. 1 (July 27, 2022): 1–24. http://dx.doi.org/10.17159/2413-3027/2022/v35n1a6.
Full textAbstract:
The difference between esotericism and exoterism is unlike the difference between circles and rectangles. It is also not the difference between the size and relevance of a specific body of knowledge in circulation. It is rather the extent of the circulation, acceptance, understanding, and meaning of a particular body of knowledge, philosophy, or worldview, over the spiritual and socio-political life of diverse categories of people in society. The infancy of the academic study of esotericism, as well as its interdisciplinary nature, militate against the crystallization of a universally accepted definition of the term 'esotericism'. The various definitions of the term by researchers consistently relate to their research interests. In line with Faivre's concern with the forms of thought of esoteric movements (Faivre 1996), as well as the preoccupation that Versluis has with gnosis generation in esoteric movements (Versluis n.d), our study of Kereke ya Sephiri in Botswana and South Africa examines a) the cultural and religious contexts in which Frederick Modise, a gnostic in his own right, generated the underlying gnosis of his secret society, and b) the import of the content of this visionary mystical revelation in the spiritual and social lives of members of this secret society1. The study of the Setswana term, Kereke ya Sephiri (church of a secret, referring to a Christian-based secret society), is a study of African esotericism in South Africa and Botswana. The principal academic interest in the study of esotericism lies in our quest to identify the fundamental tenets of the worldviews of the specific esoteric society, the eclectic nature of its philosophy, and how this philosophy relates to the orthodoxy of the day (Christianity in this instance). We do so by concentrating on the form of thinking, engendered by esoteric practices. Esoteric groups do not appear or exist within cultural voids. For this reason, by identifying the eclectic or syncretic nature of the fundamental philosophy (gnosis) of these groups, we trace the cultural influences involved in the emergence and consolidation of these worldviews and philosophies. This study shows that African esotericism is not always antithetic or subversive of dominant or institutionalized Christianity.
33
Foster, Paul. "Book Review: Freedom From Fate in Gnostic Thought: Nicola Denzey Lewis, Cosmology and Fate in Gnosticism and Graeco-Roman Antiquity: Under Pitiless Skies." Expository Times 126, no. 2 (October 20, 2014): 96–97. http://dx.doi.org/10.1177/0014524614543432h.
Full text
34
Palma, Robert J. "Polanyi and Christological Dualisms." Scottish Journal of Theology 48, no. 2 (May 1995): 211–24. http://dx.doi.org/10.1017/s0036930600037042.
Full textAbstract:
The problem which this article addresses comprises representative Christological dualisms, long in the making, which have come to a head in the twentieth century. They include the Jesus of history and Christ of faith dichotomy, Christology from above as opposed to Christology from below, and ontological Christology over against functional Christology. Behind such dualisms are genuine and fundamental dualities whose integration has been severely damaged in modern theology through the compounding of longstanding dualisms in Western Thought with modern critical thought as shaped by rationalism, empiricism, and scepticism. In this essay I wish to show how Michael Polanyi's theories of being and knowing have much to offer in overcoming the above dualisms. The prospect of such was already made evident to me several years ago in the work of Thomas F. Torrance, and more recently in the work of Colin Gunton. My present purpose is not just to repeat what they have already said, but rather to carry this project forward by applying major theories of Polanyi especially to Christological dualisms. While Torrance has made extensive use of Polanyi in addressing dualisms in theology, it is not in such Christological texts as Space, Time and Incarnation or Space, Time and Resurrection, that Polanyi is especially utilized. However, in The Mediation of Christ Polanyi's influence seems implicit where Torrance addresses the dualist, including gnostic, threat to Christology in the early centuries of the Christian church.
35
Lipton, G. A. "Ibn ‘Arabi and the Contemporary West." American Journal of Islam and Society 31, no. 4 (October 1, 2014): 140–44. http://dx.doi.org/10.35632/ajis.v31i4.1079.
Full textAbstract:
Although the thought of the Andalusian Sufi Muhyi al-Din ibn ‘Arabi (d.1240) has become increasingly popular in the West during the last century,only very recently has there been any attempt to analyze his contemporary reception.Isobel Jeffery-Street’s recent study on Ibn ‘Arabi in the West – withits dual focus on the Beshara School “for the study of esoteric education” andthe Muhyiddin Ibn ‘Arabi Society – offers a fecund starting place for suchanalysis, since these interrelated institutions have been two of the most significantsources for the growing Western recognition of Ibn ‘Arabi over thelast thirty years.Ibn ‘Arabi’s eclectic, unitive metaphysics has a long-standing and popularcorrelation with the so-called doctrine of waḥdat al-wujūd (the Unity of Existence[or Being]), although he never used such particular phraseology.1Nevertheless,the book’s conceptual lynchpin and that of the Beshara School itselfis formed around this idea, which the author blithely reifies as central to Ibn‘Arabi’s “complex Neo-Platonic Gnostic system” (p. 6, n. 13). As if directlyreflecting the variegated discourses from which Beshara emerged during the1970s, this study combines rather antiquated categorizations of “Oriental Sufism”(p. 6) with New Age rhetoric of global spiritual revival. Accordingly,Jeffery-Street aims ...
36
Clay, J. Eugene. "Marian Revelations in the Russian Context." Nova Religio 21, no. 2 (November 1, 2017): 26–42. http://dx.doi.org/10.1525/nr.2017.21.2.26.
Full textAbstract:
Modern Marian apparitions have often responded to various incarnations of rational Enlightenment political thought, from the 1830 French revolution to Soviet socialism and the international Communist movement. Through her apparitions, the Virgin and her devotees have engaged in “cosmopolitics” by offering an alternative to a purely secular political order. Denying a mechanistic universe, Mary testifies to the existence of a compassionate, personal, miracle-working God. Although primarily a Roman Catholic phenomenon, Marian apparitions are also part of the Orthodox tradition, and the Virgin’s appearances in Russia and Ukraine after 1917 served to critique the new Marxist order. In 1984, the Mother of God continued her venture into cosmopolitics when she first spoke to Soviet citizen and spiritual seeker Veniamin Bereslavsky (“Blessed John”). Over the following decades, as the Communist world collapsed, Bereslavsky built an ecclesiastical organization and an international movement on the charismatic authority of these continuing revelations, which gradually have led him away from traditional Christianity to gnostic dualism. With thousands of followers, meeting in congregations from Ulan-Ude in eastern Russia to Glastonbury, England, Bereslavsky, who now lives in Spain, preaches ecumenical esotericism as a cosmopolitical alternative to Western secularism.
37
Griffiths, Alison. "The crystal reveals the whole: medieval dreamscapes and cinematic space as virtual media." Journal of Visual Culture 20, no. 1 (April 2021): 85–112. http://dx.doi.org/10.1177/1470412921994617.
Full textAbstract:
This article examines the rich visual culture of the medieval period in order to better understand dreaming as a kind of visual thought experiment, one in which ideas associated with cinema, such as embodied viewing, narrative sequencing, projection, and sensory engagement, are palpable in a range of visual and literary works. The author explores the theoretical connections between the oneiric qualities of cinema and the visual culture of medieval dreams, dealing in turn with the following themes: (i) media and mediation; (ii) projection and premonition; (iii) virtual spatiality; and (iv) automata and other animated objects. The wide swath of medieval literary dream texts, with their mobile perspectives, sensory plentitude, and gnostic mission, resonate with the cinematic in the structuring of the gaze. Investigating the codes of medieval culture provides us with an unusually rich episteme for thinking about how the dreamscapes of the Middle Ages evoke media dispositifs. Opening up these thought lines across distinct eras can help us extrapolate similarities around ways of imagining objects, spaces, sensations of embodied viewing or immersion, reminding us that our contemporary cinematic and digital landscapes are not divorced from earlier ways of seeing and believing. Whether stoking religious fear and veneration or providing sensual pleasure as in Le Roman de la Rose, the dreamworlds of the Middle Ages have bequeathed us a number of an extraordinarily rich creative works that are the imaginative building blocks of media worlds-in-the-making, as speculative in many ways as current discourses around new media.
38
Saif, Liana. "From Ġāyat al-ḥakīm to Šams al-maʿārif: Ways of Knowing and Paths of Power in Medieval Islam." Arabica 64, no. 3-4 (September 13, 2017): 297–345. http://dx.doi.org/10.1163/15700585-12341459.
Full textAbstract:
Abstract In recent years, we have witnessed an efflorescence of research on Islamic esoteric traditions and occult thought. Such scholarly activity has established that the occult sciences are part of Islamic intellectual history that cannot be overlooked; rather, they constituted a primary mode by which people thought about the hidden, the extraordinary, and their potential for partaking in the divine and wondrous. Occult beliefs and practices are thus inextricably embedded in philosophical, scientific, and religious discourses. This article focuses on occult thought in medieval Islam (second-seventh/eighth-thirteenth centuries), particularly in its relation to the ways in which nature and the divine were perceived and experienced. I argue that medieval Islamic occult sciences distinguished themselves from forbidden siḥr or sorcery by identifying legitimate conditions of acquiring power on the basis of two differing paradigms: by association with natural philosophy on the one hand, and by association with Sufism on the other. A shift of emphasis occurred in the medieval period: from the second/eighth to the fifth/eleventh centuries, legitimisation of occult practices derived mainly from natural philosophy, stressing causation and knowledge of signs as the core principles of magical efficacy. By the seventh/thirteenth century, however, occult practices were increasingly justified on the basis of mystical and Sufi doctrines. During the first phase, magic was generally deemed natural, inasmuch as it functioned according to a causality proven empirically and understood rationally; during the second phase, the power of extraordinary acts, including magic, became the prerogative of a select group who has achieved non-rationalised revelation and theophany, which undermined natural causality and transformed signs from indicators of natural links into tokens of God and the spiritual agents mediating between Him and the gnostic. Scholars such as Pierre Lory, Constant Hamès, and Toufic Fahd have noted the difference between the magic of early Islam and that of the later Middle Period; however, this article elaborates on the epistemological transformations in this period and their implications for cosmological and ontological structures that had a direct impact on magical theory and practice.
39
Bagrationi, Irma. "On the Risks of Ethical Decision-Making from the History of the Political Thought." Cybernetics and Computer Technologies, no. 4 (December 30, 2021): 89–94. http://dx.doi.org/10.34229/2707-451x.21.4.9.
Full textAbstract:
Introduction: We are interested in the theoretical considerations of the actual pragmatic questions about ethical worldview meaning of understanding of the innovation dealings world, the nature of its conceptual risk dilemmas and problems and sententious thinking in the sphere of political business industry. Our viewpoint is dedicated to the most important aspects of the essence and peculiarities of the social moral standards of innovation approaches in the context of a political solution through methodology of modern mental technology - especially: cognitive methods with gnostic wisdom research and utilitarian creative knowledge and axiological methodology with overestimation ethical values and demonstrating intellectual concepts. Into the framework of the main goal of the research are reviewed the basic theoretical paradigms on the background of ethical worldview analysis (through comparative historical technique of thinking) of the leading-edge conceptual theories of the famous contemporary Russian, American and European thinkers. The purpose of the article is to prove, substantiate and confirm the following thesis. In order for the ethical of timely paroemiac responsibility and political freedom to be able to fulfill its axiological tasks, it is necessary to reach some worldview ideas: ??to create an universal model of moral consciousness and high valuable behavior; overcome mental and sociocultural biases regarding the debatable assessment of the convincingness of events and determine the relevant logical reaction of society not only to a certain risk of eatable technical thinking, but also to uncertainty regarding their intellectual decision in relation to approved ethical, operational, empirical and principled notions, proposals, expression views and suggestions. The results. Scientific conceptual alternatives of optimization of practical and urgent ethical valuable dilemmas are given. The issues of the possibility of formation of a worldview system through practical ethical requirements that standard regulates the reactionary politics of intellectual reality to probabilistic hazards are discussed. The ethical standards of universal prohibitions, the moral responsibility of human nature and the ethics of virtue make a conflict of social and political interests through insurmountable cognitive, discussible, reviewable and discursive difficulties are demonstratively shown. Conclusions. Taking into dominant the essence of the main backgrounds of the existential specific theoretical approaches for worldview methods solving moral political problems is integrated some innovation decisions through valuable considerations. The fundamental ethical concepts of utilitarian thought of historical reminiscences synthesize the possibility problematic circumstances into the logical model of making morally important and useful decisions much easier are analyzed, but through in the valuating pragmatic context needs a main transformation in mental formation of ideological metric and social-political structure. Keywords: ethical worldview decision, political industry, innovation approaches, moral values, mental technologies, risk decision methods, conceptual risk dilemmas.
40
Murashkin, Michail. "Gnosis and metacognition." Grani 23, no. 1-2 (March 16, 2020): 33–39. http://dx.doi.org/10.15421/172011.
Full textAbstract:
The article deals with gnosis and features of metacognition. Initially, the Gnostics considered whether the term "gnosis" was used, what knowledge did they gain from certain experiences. The subject matter of the study reveals important features of the human psyche. For example, the property of separating one’s self from the external environment is like seeing oneself from the side. This property empowers a person in communicating with other people. This expanded opportunity purifies the human being, because it leads to self-control. During vegetable growing, conditions of a special nature can be experienced by themselves. The Gnostics also spoke about it.The article states that the philosophy of gnosis operates through belief in the special inner world of man, the higher world. But this higher can only be felt when a person is in a state of enstasis as a compensatory trance.The article compares the gnosis of the ancient world with modern philosophical trends. Here, in the descriptions of the inner world of man, the divine transcendence is demonstrated. In this regard, the Gnostics sought knowledge of the true state of mind. This search is engaged in metacognition.The author of the article considers it necessary to clarify what metacognition is. A person has the ability to understand what he or she is thinking. Scientists call it metacognition. Metacognition is when a person feels the world not through the prism of his thoughts, but directly. We can also see this in Gnostics with deep compensatory enstasis, or compensatory trance. Then the person stands apart, because it breaks all the wrong connections. Gnosis tries to capture the knowledge of all these processes. Metacognition helps to establish certain characteristics of compensatory trance, to establish characteristics of compensatory illumination. Compensatory illumination may occur in a state of a particular type of trance. Therefore, the article tries to look at the relationship of compensatory trance and compensatory illumination.
41
Skomorokhov, Alexey V. "Moral Universality and Moral Nihilism: on the Meanings of the Contemporary Revaluation of Values." Ethical Thought 20, no. 2 (2020): 5–18. http://dx.doi.org/10.21146/2074-4870-2020-20-2-5-18.
Full textAbstract:
Modern thought is characterized by the attention to the revaluation of values. The idea of the absence of a single transcultural ethical “code” is given a moral meaning: it is seen as a condition for a dialogue that overcomes the repressive intentions of enlightenment universalism. This article examines the role of the moral universality idea in the formation of two types of moral nihilism that are significant for modern culture: a) first-order nihilism that rejects the universality of specific moral concepts and b) second-order nihilism that rejects the universality of a pure moral law. In first-order nihilism, the appeal to the universality of duty serves as a means of overthrowing the universalist claims of prevailing morality. In second-order nihilism, the essential conflict in the structure of the idea of universality ends with the denial of the universality of duty. It is shown that a significant number of modern culture practices are determined by nihilism of the second order. The origins of this type of nihilism are investigated. We prove its connection with the ethical system of Kant, and, at the same time, with the will-to-power ethics of Nietzsche. The transition from Kant’s idea of universal duty to the denial of the universality of duty by Dostoevsky’s heroes is being reconstructed. The analysis suggests that optimistic interpretations of the current plural situation are not justified. Without connecting the idea of universality to the idea of the absoluteness of moral requirements, the idea of a plurality of moral worlds leads not to a “dialogue of different origins”, but to the gnostic construction of “multi-store humanity”.
42
Soylu, Firat, David Raymond, Arianna Gutierrez, and Sharlene D. Newman. "The differential relationship between finger gnosis, and addition and subtraction: An fMRI study." Journal of Numerical Cognition 3, no. 3 (January 30, 2018): 694–715. http://dx.doi.org/10.5964/jnc.v3i3.102.
Full textAbstract:
The impact of fingers on numerical cognition has received a great deal of attention recently. One sub-set of these studies focus on the relation between finger gnosis (also called finger sense or finger gnosia), the ability to identify and individuate fingers, and mathematical development. Studies in this subdomain have reported mixed findings so far. While some studies reported that finger gnosis correlates with or predicts mathematics abilities in younger children, others failed to replicate these results. The current study explores the relationship between finger gnosis and two arithmetic operations—addition and subtraction. Twenty-four second to third graders participated in this fMRI study. Finger sense scores were negatively correlated with brain activation measured during both addition and subtraction. Three clusters, in the left fusiform, and left and right precuneus were found to negatively correlate with finger gnosis both during addition and subtraction. Activation in a cluster in the left inferior parietal lobule (IPL) was found to negatively correlate with finger gnosis only for addition, even though this cluster was active both during addition and subtraction. These results suggest that the arithmetic fact retrieval may be linked to finger gnosis at the neural level, both for addition and subtraction, even when behavioral correlations are not observed. However, the nature of this link may be different for addition compared to subtraction, given that left IPL activation correlated with finger gnosis only for addition. Together the results reported appear to support the hypothesis that fingers provide a scaffold for arithmetic competency for both arithmetic operations.
43
Scharf, Orr. "A Tale of Light and Darkness: Martin Buber’s Gnostic Canon and the Birth of Theopolitics." Religions 10, no. 4 (April 1, 2019): 242. http://dx.doi.org/10.3390/rel10040242.
Full textAbstract:
The current article revisits the tenuous relationship between Martin Buber’s conception of divine rule on earth (theopolitics) with Carl Schmitt’s famous notion of political theology, by underscoring their shared, though diametrically opposed interest in Gnostic ideas. Based on a reading of Buber’s heretofore unpublished lectures on Judaism and Christianity, the study outlines the nexus between the German tradition of scientific research, religious ideology and political visions, in order to show that Buber’s treatment of Gnosticism in the lectures is belied by an implicit critique of Schmitt’s dualistic distinction between friend and foe that legitimizes the subversion of liberal democracy. The Gnostic canon that Buber identifies in certain parts of the New Testament is shown to be based on the very same scientific research that fed Schmitt’s fascination with Gnostic teachings.
44
Gallaher, Brandon. "The ‘Sophiological’ Origins of Vladimir Lossky's Apophaticism." Scottish Journal of Theology 66, no. 3 (July 16, 2013): 278–98. http://dx.doi.org/10.1017/s0036930613000136.
Full textAbstract:
AbstractVladimir Lossky (1903–58) and Sergii Bulgakov (1871–1944) are normally taken as polar opposites in modern Orthodox theology. Lossky's theology is portrayed as being based on a close exegesis of the Greek Fathers with an emphasis on theosis, the Trinity and the apophatic way of mystical union with God. Bulgakov's ‘sophiology’, in contrast, if it is remembered at all, is said to be a theology which wished to ‘go beyond the Fathers’, was based on German Idealism and the quasi-pantheist and gnostic idea of ‘sophia’ which is a form of the ‘Eternal Feminine’ of Romanticism. In short, Lossky's theological approach is what people normally think of when they speak of Orthodox theology: a form of ‘neo-patristic synthesis’ (Georges Florovsky). Bulgakov's theological approach is said to be typical of the exotic dead end of the inter-war émigré ‘Paris School’ (Alexander Schmemann) or ‘Russian Religious Renaissance’ (Nicolas Zernov). Lossky, we are reminded, was instrumental in the 1935 condemnation, by Metropolitan Sergii Stragorodskii of the Moscow Patriarchate, of Bulgakov's theology as ‘alien’ to the Orthodox Christian faith. Counter to this widely held ‘standard narrative’ of contemporary Orthodox theology, the article argues that the origins of Vladimir Lossky's apophaticism, which he characterised as ‘antinomic theology’, are found within the theological methodology of the sophiology of Sergii Bulgakov: ‘antinomism’. By antinomism is understood that with any theological truth one has two equally necessary affirmations (thesis and antithesis) which are nevertheless logically contradictory. In the face of their conflict, we are forced to hold both thesis and antithesis together through faith. A detailed discussion of Lossky's apophaticism is followed by its comparison to Bulgakov's ‘sophiological antinomism’. Lossky at first appears to be masking the influence of Bulgakov and even goes so far as to read his own form of theological antinomism into the Fathers. Nevertheless, he may well have been consciously appropriating the ‘positive intuitions’ of Bulgakov's thought in order to ‘Orthodoxise’ a thinker he believed was in error but still regarded as the greatest Orthodox theologian of the twentieth century. Despite major differences between the two thinkers (e.g. differing understandings of reason, the use of philosophy and the uncreated/created distinction), it is suggested that Lossky and Bulgakov have more in common than normally is believed to be the case. A critical knowledge of Bulgakov's sophiology is said to be the ‘skeleton key’ for modern Orthodox theology which can help unlock its past, present and future.
45
Stroumsa, Gedaliahu. "Gnosis and Judaism in Nineteenth Century Christian Thought." Journal of Jewish Thought and Philosophy 2, no. 1 (1993): 45–62. http://dx.doi.org/10.1163/105369993790231067.
Full text
46
ملكاوي, أسماء حسين. "عروض مختصرة." الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 16, no. 63 (January 1, 2011): 226–13. http://dx.doi.org/10.35632/citj.v16i63.2629.
Full textAbstract:
موسوعة الفرق والجماعات والمذاهب والأحزاب والحركات الإسلامية، عبد المنعم الحفنى، القاهرة: مكتبة مدبولي، 2005م، 627 صفحة.
الفَرق بين الفِرَق وبيان الفِرقة الناجية منهم، أبو منصور عبد القاهر بن طاهر بن محمد البغدادي، تحقيق: محمد فتحي النادي، القاهرة: دار السلام للطباعة والنشر والتوزيع والترجمة، 2010م، 448 صفحة.
دراسة في الفِرَق والطوائف الإسلامية، أحمد عبد الله اليظي، القاهرة: الهيئة المصرية العامة للكتاب، 2009م، 390 صفحة.
الآخر في الثقافة العربية من القرن السادس حتى مطلع القرن العشرين، حسين العودات، بيروت: دار الساقي للطباعة والنشر، 2010م، 320 صفحة.
من تاريخ الهُرمسية والصوفية في الإسلام، بيير لوري، ترجمة: لويس صليبا، لبنان: دار ومكتبة بيبليون، ط2، 2007م، 315 صفحة.
هرمس الحكيم بين الألوهية والنبوة، أحمد غسان سبانو، دمشق: دار قتيبة، 2010م، 224 صفحة.
حوار الأديان وحدة المبادئ العامة والقواعد الكلية، هادي حسن حمودي، بيروت: بيت العلم للنابهين، 2010م، 335 صفحة.
الإسلام والغرب إشكالية الصراع وضرورة الحوار، أحمد عرفات القاضى، القاهرة: مكتبة مدبولي، 2010م، 282 صفحة.
موسوعة تاريخ العلاقات بين العالم الإسلامي والغرب، نخبة من الأكاديميين، تحقيق: سمير سليمان، طهران: المجمع العالمي للتقريب بين المذاهب الإسلامية، 2010م، 918 صفحة.
Gramsci's Historicism: A Realist Interpretation, Esteve Morera, New York: Routledge, new edition, (December 2010), 238 pages.
The Discovery of Historicity in German Idealism and Historism, Peter Koslowski, Berlin: Springer Berlin Heidelberg (January 14, 2010) 2nd edition, 304 pages
Resisting History: Historicism and Its Discontents in German-Jewish Thought (Jews, Christians, and Muslims from the Ancient to the Modern World), David N. Myers, New Jersey: Princeton University Press, 2nd edition, (December 21, 2009), 270 pages.
From Here to Diversity: Globalization and Intercultural Dialogues, Clara Sarmento, Newcastle upon Tyne: Cambridge Scholars Publishing; New edition edition (October 2010), 405 pages.
Facilitating Intergroup Dialogues: Bridging Differences, Catalyzing Change, Kelly E. Maxwell (Author), Biren (Ratnesh) Nagda (Author), Monita C. Thompson (Author), Patricia Gurin (Foreword), Sterling, VA - Stylus Publishing (November 2010), 288 pages.
Who Can Stop the Wind?: Travels in the Borderland Between East and West (Monastic Interreligious Dialogue series), Notto R. Thelle, MN, USA: Liturgical Press (September 7, 2010), 112 pages.
Dialogues in the Philosophy of Religion, John Hick, Hampshire, UK: Palgrave Macmillan (May 11, 2010), 256 pages.
Multicultural Dialogue: Dilemmas, Paradoxes, Conflicts, Randi Gressgard, Berghahn Books; 1 edition (May 15, 2010), 174 pages.
Ideas of Muslim Unity at the Age of Nationalism, Elmira Akhmetova, Saarbrücken, Germany: LAP Lambert Academic Publishing (July 2009), 164 pages.
Essential Gnostic Scriptures, Willis Barnstone, Marvin Meyer, Boston, MA: Shambhala (December 28, 2010), 240 pages.
Pathways to an Inner Islam, Patrick Laude, New York: State University of New York Press (February 4, 2010), 211 pages.
للحصول على كامل المقالة مجانا يرجى النّقر على ملف ال PDF في اعلى يمين الصفحة.
47
Grant, Robert M. "Carpocratians and Curriculum: Irenaeus' Reply." Harvard Theological Review 79, no. 1-3 (July 1986): 127–36. http://dx.doi.org/10.1017/s0017816000020393.
Full textAbstract:
It seems suitable, when honoring a dean who has become a bishop, to write on an episcopal theologian who thought he could answer Gnostics by discussing curriculum. I doubt that in either office Krister Stendahl would ever have taken such a tack. It is odd to see Irenaeus doing so.
48
Sholihan, Sholihan. "Al-Hikmah Al-Muta‘Âliyyah Pemikiran Metafisika Eksistensialistik Mulla Shadra." Ulumuna 14, no. 1 (June 30, 2010): 21–38. http://dx.doi.org/10.20414/ujis.v14i1.226.
Full textAbstract:
Among the meritorious figures that develop the illuminative thought initiated by Suhrawardi is Shadr al-Dîn al-Shirazi, also known as Mulla Sadra. He is well known with his thought of al-Hikmah al-Muta'âliyyah or transcendent theosophy, an effort of harmonizing revelation, gnosis, and philosophy. He inflame an idea where the logic buried in the sea of light gnosis. He called the synthesis—one that he considered to be the particular basis of three major paths to truth for man, namely: revelation (wahy or shar'), intellection ('aql), and mystical vission (Kashf)—as al-Hikmah al-Muta‘âliyyah or transcendent theosophy. He has managed to make synthesis between deductive method of the Peripatetic, method of illumination, method of the odyssey of ‘irfân or Sufism, and method of Kalam. When his thought is compared with existentialistic thought of West, then there is a point of similarities among them not only in terms of technical language, but also in substantive matters.
49
Khalil, Atif. "Mulla Sadra, The Elixir of the Gnostics." American Journal of Islam and Society 21, no. 1 (January 1, 2004): 127–30. http://dx.doi.org/10.35632/ajis.v21i1.1824.
Full textAbstract:
Professor Chittick undertook the translation from Arabic of the Iksir al-`Arifin (Elixir of the Gnostics) at the bequest of the Sadra IslamicPhilosophy Research Institute. No doubt, one of the institute’s reasons formaking this request is because Chittick is currently one of NorthAmerica’s most formidable scholars of the Islamic “sapiental” tradition,the stream of thought that combined both falsafah (philosophy) andtasawwuf (Sufism). He has to his credit some of the best English translationsof medieval Arabic and Persian texts. Chittick’s wealth of knowledgecomes out in the extensive endnotes, running 28 pages, which notonly help explain obscure passages and terms, but also trace many of theideas to their sources.The Elixir is a unique work of Sadra’s in that it is, as Chittick notes inthe introduction, something of a translation of Kashani’s (d. 1213-14)Persian Jawidan-nama (Book of the Everlasting). One could argue that theEverlasting serves simply as a template for Sadra’s work, since he removes 40 percent of the text and increases it by half the length of theoriginal. In that regard, most of the Elixir is original. However, the basicstructure of the Everlasting, four parts divided into 35 chapters, remains.The four parts deal with the classification of the various sciences, thenature of the soul, and cosmic beginnings and ends. Within the rubric ofthese four broad categories, a range of subjects are covered: from time,space, Adam, and Satan, to birth, death, and the resurrection. TheEverlasting, it is worth noting, was also translated into English by Chittickjust 2 years before the publishing of this work, in the Heart of IslamicPhilosophy (pp. 194-233), another factor rendering him a most suitabletranslator for this text ...
50
Moorjani, Angela. "Le complexe de prométhée ou sous le signe du feu: Tyrannie et volonté de savoir chez Beckett." Samuel Beckett Today / Aujourd'hui 20, no. 1 (December 1, 2008): 23–32. http://dx.doi.org/10.1163/18757405-020001002.
Full textAbstract:
In this essay I explore the Prometheus complex by crisscrossing from the notions derived from religion, mythology, and Heraclitus that connect fire with intelligence, power, and the divine to the modern thought of Bachelard, Bion, and Foucault that links sexuality and power with the will to knowledge. Beckett, on the contrary, taking his cue from the gnostics, reduces such fire idolatry to ashes. In , and (to cite only these), tyrannical agents are mocked as their fire is extinguished, their thunder stolen or stilled, sapping their 'directorial' powers.