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Literatura académica sobre el tema "Spiritualismo francese"

Autor: Grafiati
Publicado: 10 de marzo de 2023

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Artículos de revistas sobre el tema "Spiritualismo francese"

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Robb, George. "Between Science and Spiritualism: Frances Swiney's Vision of a Sexless Future". Diogenes 52, n.º 4 (noviembre de 2005): 163–68. http://dx.doi.org/10.1177/0392192105059487.

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Solvi, Daniele. "Verso un'edizione critica dell'Arbor vite crucifixe Iesu di Ubertino da Casale". Specula: Revista de Humanidades y Espiritualidad 1, n.º 4 (19 de septiembre de 2022): 59–85. http://dx.doi.org/10.46583/specula_2022.4.1080.

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L'Arbor vite crucifixe Iesu, vasta opera composta nel 1305 alla Verna dal francescano spirituale Ubertino da Casale, è uno dei più antichi, se non il primo esempio del fortunato genere bassomedievale della Vita Christi. Nonostante la sua importanza come fonte primaria dello spiritualismo francescano e delle pratiche di devozione del XIV-XV secolo, il testo accessibile solo nell'edizione incunabola del 1485. Il contributo sottolinea i rischi di una tale carenza ecdotica attraverso il caso della "Absorbeat", breve preghiera contenuta nell'Arbor e falsamente attribuita a Francesco d'Assisi a causa di un errore di trasmissione del testo. Offre inoltre, nell'ambito del progetto di edizione critica promosso dalla SISMEL, un primo affresco della tradizione manoscritta e dei principali problemi filologici sollevati dal testo. Viene riservata una particolare attenzione ai manoscritti di origine aragonese e, tra questi, al codice 88 della Biblioteca Capitolare di València.
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Ford, Caroline. "Religion and Popular Culture in Modern EuropeLe corps et L'âme: La vie des religieuses au XIXe siècle. Odile ArnoldPrivilege, Persecution, and Prophecy: The Catholic Church in Spain, 1875-1975. Frances LannonChristian Pilgrimage in Modern Europe. Mary Lee Nolan , Sidney NolanWomen, Power and Spiritualism in Late Victorian England. Alex OwenThe Social History of French Catholicism, 1789-1914.Ralph GibsonFemmes et religieusses au XIXeme siècle: Le fèminisme `en religion'. Yvonne TurinHistorie religieuse de la France contemporaine, vol. 1, 1800-1880. vol. 2 1880-1930. Gérard Cholvy , Yves Marie HilaireThe Appointed Hour: Death, Worldview and Social Change in Brittany. Ellen BadoneThe Catholic Church and the French Nation, 1589-1949. Norman Ravitich". Journal of Modern History 65, n.º 1 (marzo de 1993): 152–75. http://dx.doi.org/10.1086/244610.

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Ferrando, Francesca y Asijit Datta. "Dialogue on Posthuman Life, Death and COVID-19". Journal of Posthumanism 1, n.º 1 (6 de mayo de 2021). http://dx.doi.org/10.33182/jp.v1i1.1281.

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This interview between Francesca Ferrando (New York University) and Asijit Datta (University of Calcutta) is an extended and exhaustive effort to weigh the pressing concerns of posthuman life, death, and philosophy in times of the Covid-19 pandemic. Philosophical discourse on matters related to dualism, humanism, anthropocentrism, during a phase when exposed human bodies are susceptible to a deadly, mutating virus itself, warrants some paradoxical attention. There has never been a more suitable age and a period to discuss the onto-epistemological anxieties against the background of biotechnological advancements. Akin to an inverse ouroboros, the latest medical equipment or a favourable vaccine for diseases is part of the reparation process undertaken to balance out the damage perpetrated by capitalism. Questions from the interviewer traverse topics involving the Anthropocene, non-human animals/others, genetic mutations, ethnic crises, ethical response towards the dead, posthumanism as spiritualism, and the posthuman multiverse. The conversation is initiated by Dr. Ferrando’s apposite response to the critical and desperate epoch facing the sixth mass extinction; she urges humans to recognize themselves as the most significant geological force impacting and contaminating the planet. The talk then shifts to the need for a harmonious ecological community and behavioural and dietary awareness of posthumanists. A major agitation in the first days of the compulsory lockdown in India had been the return of the migrant labourers and a reverse victim blaming to steer away attention from the failures of governmental policies and its impulsive decisions. Professor Ferrando rightly observes these as emanations from problems in humanization and socialization techniques and our collective negligence towards plurality. The Heideggerian understanding of technology as a revelation and Ferrando’s attachment of the concept of Brahman from the Hindu tradition bring the readers to her seminal book, Philosophical Posthumanism (2019). Spiritualism, Ferrando clarifies, is connected to post-dualism and assists in acknowledging multi-layered alterity and pluralism. Ferrando’s reply to Donna Haraway’s assertion of humans as compost conjoins her with Colebrook’s authentic human actions vis-à-vis the immediacy of extinction. Towards the end of the interview, Ferrando and Datta examine and explore the politicization of Covid deaths, mass burials, the hiding of data by governmental agencies, and the gravity of incomplete mourning as a result of these. The exchange concludes with a philosophical investigation into Nietzsche’s eternal return and a rhizomatic multiverse. Ferrando believes that the possibility that we are all networks and strings birthing multiple universes as we tread and vibrate along must propel us to act in ways that are more ethical, ecological, and interrelatonal.
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Tesis sobre el tema "Spiritualismo francese"

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Klugkist, Marc. "Le naturalisme spiritualiste de Joris-Karl Huymans". Thesis, Paris 4, 2014. http://www.theses.fr/2014PA040147.

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Cette thèse développe une approche philosophique de l’œuvre de Joris-Karl Huysmans, axée sur le concept de « naturalisme spiritualiste ». Cette approche distingue la réalité, donnée essentielle de l’esthétique naturaliste, d’un réel qui serait marqué par une intensité régénératrice. L’analyse des idées et des figures philosophiques superpose trois parcours labyrinthiques : classique, maniériste et rhizomique. L’impossibilité d’atteindre une synthèse dialectique entre la réalité concrète et un réel mythique conduit Huysmans à un pessimisme où persiste l’influence de Schopenhauer. Par une appropriation singulière de la création artistique, du rêve et du mysticisme, il étend le territoire expérimental du naturalisme. La dérive, le corps et le lieu deviennent les enjeux problématiques qui balisent sa méthode d’investigation et sa quête existentielle. La confrontation avec l’œuvre de Grünewald est fondamentale pour comprendre les paradoxes féconds autant que les apories de la pensée de Huysmans. Le désir de rédemption s’avère illusoire, mais cet échec ouvre le champ d’une inventivité foisonnante, dans l’affirmation tragique de l’être morcelé, entre le sentiment de déréliction et l’intuition du sublime
This thesis develops a philosophical approach of Joris-Karl Huysmans’ work, based on the concept of « naturalisme spiritualiste ». This approach distinguishes the depiction of reality, a key element of the naturalistic aesthetics, from a real that would be characterized by a regenerative intensity. The analysis of the philosophical ideas and figures superimposes three labyrinthine paths : the classical one, the mannerist one and the rhizomatous one. The impossibility to achieve a dialectical synthesis between a concrete reality and a mythical real leads Huysmans towards a pessimism where Schopenhauer’s influence prevails. Through a singular appropriation of artistic creation, dreams and mysticism, he extends the experimental domain of naturalism. The soul gone adrift, the body and the place become the problematic stakes which mark out his investigation method and his existential quest. The confrontation with Grünewald’s work is fundamental to understand the fertile paradoxes as well as the aporias of Huysmans’ thought. The desire of redemption proves to be illusionary but this failure opens up the scope of a prolific inventiveness, whitin the tragic affirmation of the fragmented being, between a sense of dereliction and an intuition of the sublime
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2

Veniel, Jean-Claude. "Createurs, creatures et creation dans l'oeuvre de marcel ayme". Lille 3, 1988. http://www.theses.fr/1988LIL30012.

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Marcel ayme, individualiste, denonce les institutions, surtout politiques, qui imposent leur pouvoir au detriment de la liberte de l'individu, noye dans la foule. L'ecrivain recuse le materialisme d'une civilisation ou l'homme perd son ame et ou triomphent les masques du rang social et des institutions religieuses, judiciaires, politiques. Beaucoup d'hommes essaient de fuir un reel decevant dans les paradis imaginaires, la folie ou la mort, d'autant plus que la pratique du masque affecte aussi la vie du couple et de la famille. L'individu parait alors responsable de l'emprise du masque, dont la parole est le materiau essentiel. Il a, en effet, peu de gout pour la verite, aussi dangereuse que le mensonge. C'est, nous dit marcel ayme, que le mal est naturellement dans la creature comme il est en dieu, et que le peche est necessaire a la vie. L'ecrivain nous invite donc a accepter les creatures comme elles sont, et a cultiver l'esperance. Sa quete spiritualiste lui fait rejeter le carcan de la raison, l'heritage intellectualiste du xixeme siecle, litteraire, scientifique et religieux; elle le pousse a renouer avec les croyances instinctives, le culte des morts et des dieux sensibles. Il tente d'y retrouver les racines d'une foi qui ne l'habite pas. Sa quete de dieu est celle du pere, celle de sa propre identite, que revele le mythe obsessionnel des jumeaux. La creation fondamentale etant celle du verbe, assimile a dieu, l'exercice de son pouvoir demiurgique par l'ecrivain lui fait trouver en lui-meme le createur qu'il cherchait, plus libre que dieu, plus acheve grace a sa condition mortelle
Marcel ayme, an individualist, condemns all kinds of institutions and above all political ones, which exert their overwhelming power, depriving the individual of all freedom submerged as he is in the multitude. He rejects a materialistic civilization where man's soul vanishes and where the masks of social status are triumphant. Many a man, in his attempt to escape from a deceptive reality, indulges in imaginary paradises, in madness or death, since using the masks also impairs couple and family life. Therefore, the individual appears to be responsible for the pervading power of the mask. Indeed, he does not care much for truth which is as dangerous as lies. This stems from the fact that evil is, by nature, part of man as well as god and that sin is necessary for life. Thus, the writer invites us to accept creatures as they are and to remain hopeful. Throughout his spiritualistic quest, he throws off the yoke of reason, the legacy from the nineteenth century's intellectualism. He is urged to turn anew towards instinctive beliefs, the worship of the dead and of responsive gods. He endeavours to rediscover the roots of a faith which has never grown in him. His quest of god is the father's, it is that of his own identity which is reveales by the obsessional myth of twins. Because basic creativeness comes from the word which is god, its divine power wielded by the writer, leads him to find in himself the creator he was searching for, freer than god
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3

Billard, Jacques. "Philosophie, histoire, religion et l'idée d'instruction publique dans la presse française : de 1815 a 1848". Paris 1, 1994. http://www.theses.fr/1994PA010538.

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François Guizot et Victor Cousin sont deux auteurs particulièrement maltraités. Pourtant l'un et l'autre ont contribué de manière particulièrement efficace, comme penseurs puis comme hommes politiques au rétablissement de l'université française et des hautes études. Ils ont également, l'un et l'autre, joue un rôle majeur dans la construction de l'idée d'instruction publique. Guizot, par ses études historiques, sa théorie de la civilisation et de la barbarie et sa réflexion sur le rapport de la religion avec la pensée rationnelle a apporté une contribution importante au développement du rationalisme français. En outre, ses réflexions sur l'éducation resteront une source d'inspiration pour les réformateurs de la troisième république. Victor Cousin, quant à lui, réinstalle l'enseignement philosophique dans l'enseignement secondaire et supérieur, introduit en France la philosophie allemande et rétablit les études cartésiennes. Sa propre doctrine, l'éclectisme, reste une doctrine puissante et, sans doute, incontournable. Chez lui aussi se trouve une doctrine de l'éducation et de l'instruction publique
François Guizot and Victor Cousin are two authors particularly illtreated. However, they both have contributed, in a particularly efficacious way, as thinkers and political men to the re-establishment of the French university and the hight studies. Guizot, by his historical studies, his civilisation and barbarian's theory, and his thought upon rational and religious thinking, brought an important part in the french rationalism developpement. Beyong this, is thoughts upon education will stay as an inspiration drawn for the french troisieme republique. Victor Cousin, as to him, reinstalled philosophical teaching in the secondary schools and universities. He introduced german philosophy in france and re-established cartesian studies. His own philosophy, eclectism, remains, notwithstanding, a powerfull theory, and, without any doubt, unavoidable. An educational and public instruction thought can be found in his work too
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Andrade, Filho João Batista de. "Juvenal Galeno e suas canções populares: reflexo do propósito educacional romântico sob os auspícios do espiritualismo eclético (1836 - 1889)". reponame:Repositório Institucional da UFC, 2016. http://www.repositorio.ufc.br/handle/riufc/21844.

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ANDRADE FILHO, João Batista. Juvenal Galeno e suas canções populares: reflexo do propósito educacional romântico sob os auspícios do espiritualismo eclético (1836 – 1889). 2016. 220f. - Tese (Doutorado) – Universidade Federal do Ceará, Programa de Pós-graduação em Educação Brasileira, Fortaleza (CE), 2016.
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Anxieties for making Brazil a nation have boosted the formation of intellectualized middle sectors capable of conducting the human formative ideal necessary for the so - called Brazilian civilizational project in the nineteenth century. The Brazilian histori ography records, for the period, several cases and actions of intellectuals and groups, which go well with what can be called an intellectual exercise as a political attitude. But there are cases in which the intellectual exercise was also an eminently edu cational attitude, given that the ideal of nationality pursued was imprinted by the civilizational codes only achievable by the formative processes, being these the press or the school. It should be noted that the period we are dealing with, here delimited from the ends of the Regency, registers several opposing forces. Among those based on the new ideas whose nuances were in the Illustration, we emphasize the romantic side strongly influenced by the Eclectic Spiritualism, French philosophical current estab lished by Victor Cousin. Brazilian romantic intellectuals, advocating the defense of Cousin's ideas, were able to establish a debate with traditionalism, alleging the need to construct the homeland, from the institution of its education, its culture, inclu ding literature, notably poetry, and, above all, , Of its history. It can be said, therefore, that some of these intellectuals delegated to themselves a social and pedagogical mission because in the said project of country they had a clear understanding of the forging of the new man with a new mentality, unraveled from the colonialist mentality. They developed, therefore, the figure of the intellectual educator well characterized like writer of mission. Many were the intellectuals and their defenses, howeve r, it is known that the ideal of romantic education, based on Eclectic Spiritualism, was part of the tonic and desires of all who launched this mission. The poet and folklorist Juvenal Galeno, with his literature, in the form of popular songs, is very well characterized as the intellectual who shared this mentality and who, therefore, made of literature its educative mission.
Anseios por fazer do Brasil uma nação impulsionaram a formação de setores médios intelectualizados capazes de conduzir o ideal formativo humano necessário ao chamado projeto civilizatório brasileiro no século XIX. A historiografia brasileira registra, para o período, diversos casos e ações de intelectuais e grupos, que coadunam bem com o que se pode chamar de exercício intelectual como atitude política. Mas, há casos em que o exercício intelectual configurava-se também como atitude eminentemente educativa, dado que o ideal de nacionalidade perseguido era impresso pelos códigos civilizatórios somente alcançáveis pelos processos formativos, sendo estes a imprensa ou a escola. Notemos que o período do qual tratamos, aqui delimitado a partir de fins da Regência, registra diversas forças que se contrapunham. Dentre aquelas pautadas nas novas ideias cujos matizes se encontravam na Ilustração, ressaltamos a vertente romântica fortemente influenciada pelo Espiritualismo Eclético, corrente filosófica francesa estabelecida por Victor Cousin. Intelectuais românticos brasileiros, advogando a defesa das ideias cousinianas puderam estabelecer um debate com o tradicionalismo alegando a necessidade de construção da Pátria, a partir da instituição de sua educação, sua cultura, incluindo-se aí a literatura, notadamente a poesia, e, principalmente, de sua história. Pode-se dizer, portanto, que alguns desses intelectuais delegaram a si mesmos uma missão social e pedagógica porque, no referido projeto de pátria, tinham nítida a compreensão da necessidade de forja do novo homem com uma nova mentalidade, desenredada da mentalidade colonialista. Desenvolveram, portanto, a figura do intelectual educador bem caracterizado como escritor de missão. Diversos foram os intelectuais e suas defesas, porém, sabe-se que o ideal de educação romântica, pautada no Espiritualismo Eclético, fez parte da tônica e dos desejos de todos que se lançaram nessa missão. O poeta e folclorista Juvenal Galeno, com sua literatura, em forma de canções populares, está muito bem caracterizado como o intelectual que compartilhou dessa mentalidade e que, portanto, fez da literatura sua missão educadora.
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Doria, Corinne. "Filosofia, politica e morale nel pensiero di Pierre Paul Royer-Collard (1763-1845)". Paris 1, 2012. http://www.theses.fr/2012PA010656.

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Ce travail propose une analyse de la pensée philosophique, politique et morale de Pierre Paul Royer-Collard, intellectuel et homme politique qui a vécu en France entre la fin du XVIIIe et la première moitié du XIXe siècle. On a d'abord tracé une biographie intellectuelle du personnage, afin de montrer l'influence de ses différentes expériences en tant qu'homme public (député, professeur, conseiller d'Etat) sur la formation et le développement de sa pensée. Ses idées philosophiques et politiques ont été considérées à partir du contexte intellectuel de leur élaboration, et analysées dans toutes leurs parties. Sa théorie de la perception a été tracée avec précision, ainsi que son idée du sens commun, sa critique de la philosophie des idéologues et la place de sa pensée dans le spiritualisme français. Tous les éléments de sa pensée politique ont été analysés : son idée des institutions (roi, gouvernement, Chambres), le système électoral, les pouvoirs intermédiaires, l'Eglise, le système éducatif, son idée de gouvernement représentatif, de démocratie, de légitimité, et des relations entre la politique et la société. L'influence de la Révolution française sur la pensée politique de Royer-Collard a été également considérée. Une analyse comparée avec la pensée de François Guizot et des doctrinaires afin de déterminer la place des idées de Royer-Collard dans le contexte du premier libéralisme français a aussi été faite. L'inspiration morale de son système de pensée, qui constitue le lien entre sa philosophie et ses idées politiques, a été soigneusement analysée.
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Darie, Camelia Dana. "Victor Brauner and the surrealist interest in the occult". Thesis, University of Manchester, 2012. https://www.research.manchester.ac.uk/portal/en/theses/victor-brauner-and-the-surrealist-interest-in-the-occult(15306875-b880-456e-929a-ce86265a9a1a).html.

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My research on Victor Brauner’s work in the first two decades of his affiliation with the Surrealist group in Paris re-establishes the role played by the Romanian Jewish artist in the definition of automatic Surrealist procedures of painting and mixed-technique objects that relied upon a new and unconventional understanding of the occult. In the three chapters of this study of Victor Brauner’s work in the 1930s and early 1940s, I analyse key notions, such as the fantastic, animal magnetism, and the occult practices of art making in a Surrealist context. The fantastic is discussed in the first chapter of the thesis from a literary perspective with political connotations in Surrealism, which resulted from a debate engaged in nineteenth-century French literature on the issue of the marvellous versus the fantastic. Due to the Surrealists’ interest in the fantastic a new category emerged, the fantastic art, which is examined in this first chapter in connection with Brauner’s artworks in the 1930s. The incursion into the fantastic, with focus on the premonition of the painter’s left eye loss in his artworks of the 1930s is completed with an approach to spiritualism that had a revival at the time. The second chapter of the thesis investigates the doctrine of animal magnetism and the state of magnetic somnambulism in eighteenth-century scholarship and shows how this experimentation had influenced the development of a new branch of the science, metapsychics or psychical research at the end of the nineteenth century and the beginning of the twentieth one. I take into account and demonstrate that these outdated and modern domains of enquiry into the unknown and beyond reality were appealing to Surrealists, in particular to Brauner, due to their research into unconscious processes of the mind. I argue that through the attainment of a condition similar to the one of the somnambulist in sessions of magnetic sleep, the Surrealists aimed to generate automatic procedures of painting and object making. In the third chapter of the thesis I discuss Victor Brauner’s technique of drawing with a candle, or le cirage, as an automatic procedure of art developed in connection with the occult. This final part of the thesis makes also manifest the association of Brauner’s artworks in the early 1940s with practices of the occult in the near and centuries before past.
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Vincenti, Denise. "La spontaneità malata. Fisiologia, patologia e alienazione mentale nello spiritualismo di Félix Ravaisson". Doctoral thesis, 2017. http://hdl.handle.net/2158/1152356.

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La presente ricerca si pone come obiettivo lo studio delle influenze della fisiologia e della medicina sette-ottocentesche sullo spiritualismo di Félix Ravaisson. L’esigenza di approntare una simile analisi nasce da un rilievo anzitutto storiografico, ovvero dalla constatazione della quasi totale assenza di studi consacrati al rapporto tra filosofia ravaissoniana e dottrine medico-scientifiche. Se infatti, relativamente a un autore come Maine de Biran, si è recentemente assistito al fiorire di numerosi studi sui punti di tangenza della sua psicologia con la coeva scienza fisiologica, altrettanto non può esser detto per il suo successore. L’unico testo interamente dedicato a queste tematiche è lo scritto di Jean Cazeneuve del 1958, volto a ricostruire i richiami ravaissoniani alla medicina vitalista e animista nello scritto De l’Habitude (1838) – radi, e limitati a qualche articolo di rivista, sono invece i successivi studi sull’argomento. Ciò che allora pare mancare dal panorama scientifico internazionale è la realizzazione di un lavoro organico e filologicamente aggiornato sulla philosophie médicale di Ravaisson, destinato non solo ad articolare con maggiore sistematicità i suoi rimandi alla tradizione medica, ma anche ad indagare la possibile presenza di questo dialogo nelle opere della maturità. Per fare questo, è stato anzitutto necessario mostrare la valenza strutturale che fisiologia e anatomopatologia ricoprono nel corpus ravaissoniano. Il primo capitolo nasce allo scopo d’analizzare la metodologia spiritualista, per come essa è presentata nel Rapport sur la philosophie en France au XIXe siècle (1868), ed evidenziare l’importanza di tali discipline per la corroborazione della proposta metafisica finale. Il secondo capitolo si propone, invece, d’introdurre una delle tematiche portanti dell’intera ricerca, l’abitudine, intesa non solo come meccanismo d’apprendimento, ma anche come legge ontologica di regolazione del normale e del patologico del corpo. La storia del concetto, dall’animismo di Stahl sino alla fisiologia d’inizi ‘800, mostra chiaramente come tale nozione sia entrata nel vocabolario filosofico francese dotata di una valenza marcatamente fisiologica e medica. E la stessa riflessione di Ravaisson rappresenta un ripensamento, in termini metafisici, di questa peculiare tradizione. La terza parte del lavoro mostra dapprima l’azione dell’abitudine nelle dinamiche vegetative (circolazione, respirazione, ecc.) e animali (locomozione, percezione, ecc.) del corpo, per approdare infine allo studio della malattia. L’analisi della patologia, in quanto cattiva abitudine o spontaneità malata del corpo, sarà così sviluppata attorno alla questione della sua coerenza rispetto alla razionalità sostanziale della natura. Il quarto capitolo segna il passaggio a un’opera della maturità (Rapport), sulla quale non sono ad oggi presenti approfondimenti relativi ai temi fisiologici e medici. L’analisi ravaissoniana della neurologia di Pierre-Marie Flourens e Alfred Vulpian si presenta, in questo scritto, sia come un tentativo di fuoriuscita dalla convinzione eclettica (e biraniana) della supremazia psicologica sulla fisiologia, sia come presentazione del sistema nervoso quale condizione del dinamismo e unitarismo delle funzioni psichiche. Tale studio conduce l’autore ad interrogarsi sullo statuto dell’io negli stati di alterazione nervosa, ma è soltanto con l’approfondimento dell’alienazione mentale che questa ricerca trova definitiva formulazione. Il quinto, e conclusivo, capitolo indaga perciò l’incontro ravaissoniano con le teorie dei medici alienisti della Société médico-psychologique di Parigi: l’individuazione, nella follia, di una nuova forma di spontaneità malata porterà Ravaisson a confrontarsi con i meccanismi dei disturbi mentali (con riferimento a fenomeni quali il sonnambulismo, la follia monomaniaca, l’allucinazione, il rapporto genio/follia, ecc.) e ad armonizzare le diverse esperienze cliniche con la sua prospettiva spiritualista.
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Libros sobre el tema "Spiritualismo francese"

1

A Rhode Island original: Frances Harriet Whipple Green McDougall. Hanover, NH: University Press of New England, 2004.

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2

Losure, Mary. The fairy ring, or, Elsie and Frances fool the world. Somerville, Mass: Candlewick Press, 2012.

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García, Yohana. Francesco: Una vida entre el cielo y la tierra. México, D.F: Editorial Pax México, 2005.

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Histoire de la philosophie en France au XIXe siècle: Naissance de la psychologie spiritualiste (1789-1830). Paris: L'Harmattan, 2007.

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Secular spirituality: Reincarnation and spiritism in nineteenth-century France. Lanham, MD: Lexington Books, 2007.

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Laboratories of faith: Mesmerism, spiritism, and occultism in modern France. Ithaca: Cornell University Press, 2008.

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Lourdes: Body and spirit in the secular age. New York: Penguin Compass, 2000.

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Ruth, Harris. Lourdes: Body and spirit in the secular age. London: Allen Lane, The Penguin Press, 1999.

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Hysteria, hypnotism, the spirits, and pornography: Fin-de-siècle cultural discourses in the decadent Rachilde. Newark: University of Delaware Press, 2009.

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Natasha, Hoffman y Hill Hamilton, eds. The standing stones speak: Messages from the archangels revealed. Los Angeles, Calif: Renaissance Books, 2000.

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Capítulos de libros sobre el tema "Spiritualismo francese"

1

McCorristine, Shane. "Frances Power Cobbe, ‘Unconscious Cerebration: A Psychological Study’, Macmillan's Magazine, 133 (1870), pp. 24–37." En Spiritualism, Mesmerism and the Occult, 1800–1920, 131–49. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003112822-11.

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Daltroff, Jean. "La formation initiale d’Adolphe Franck de Liocourt dans le contexte de la Lorraine du xixe siècle". En Adolphe Franck, philosophe juif, spiritualiste et libéral dans la France du XIXe siècle, 13–32. Turnhout: Brepols Publishers, 2012. http://dx.doi.org/10.1484/m.behe-eb.4.00787.

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Weill, Georges. "Un philosophe engagé: Adolphe Franck et les organisations juives de France". En Adolphe Franck, philosophe juif, spiritualiste et libéral dans la France du XIXe siècle, 33–77. Turnhout: Brepols Publishers, 2012. http://dx.doi.org/10.1484/m.behe-eb.4.00788.

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Fenton, Paul. "La contribution d’Adolphe Franck à l’étude historico-critique de la kabbale". En Adolphe Franck, philosophe juif, spiritualiste et libéral dans la France du XIXe siècle, 81–97. Turnhout: Brepols Publishers, 2012. http://dx.doi.org/10.1484/m.behe-eb.4.00789.

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Bruley, Yves. "Adolphe Franck à l’Académie des sciences morales et politiques". En Adolphe Franck, philosophe juif, spiritualiste et libéral dans la France du XIXe siècle, 99–109. Turnhout: Brepols Publishers, 2012. http://dx.doi.org/10.1484/m.behe-eb.4.00790.

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Rothschild, Jean-Pierre. "Le moyen âge dans la philosophie, le Dictionnaire des sciences philosophiques, Adolphe Franck et quelques autres". En Adolphe Franck, philosophe juif, spiritualiste et libéral dans la France du XIXe siècle, 111–42. Turnhout: Brepols Publishers, 2012. http://dx.doi.org/10.1484/m.behe-eb.4.00791.

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Boudon, Jacques-Olivier. "Adolphe Franck et le paysage religieux sous le Second Empire". En Adolphe Franck, philosophe juif, spiritualiste et libéral dans la France du XIXe siècle, 145–51. Turnhout: Brepols Publishers, 2012. http://dx.doi.org/10.1484/m.behe-eb.4.00792.

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Sebban, Joël. "Adolphe Franck et le christianisme". En Adolphe Franck, philosophe juif, spiritualiste et libéral dans la France du XIXe siècle, 153–71. Turnhout: Brepols Publishers, 2012. http://dx.doi.org/10.1484/m.behe-eb.4.00793.

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Laurant, Jean-Pierre. "Le regard savant d’Adolphe Franck sur le martinisme et les sciences occultes". En Adolphe Franck, philosophe juif, spiritualiste et libéral dans la France du XIXe siècle, 173–81. Turnhout: Brepols Publishers, 2012. http://dx.doi.org/10.1484/m.behe-eb.4.00794.

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Simon-nahum, Perrine. "Philosophie et science du judaïsme: la place d’Adolphe Franck dans le paysage intellectuel français du xixe siècle". En Adolphe Franck, philosophe juif, spiritualiste et libéral dans la France du XIXe siècle, 185–93. Turnhout: Brepols Publishers, 2012. http://dx.doi.org/10.1484/m.behe-eb.4.00795.

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