Bibliografie tematiche / Spiritual resemblance

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Letteratura scientifica selezionata sul tema "Spiritual resemblance"

Autore: Grafiati

Pubblicato: 15 febbraio 2025

Ultima modifica: 31 luglio 2025

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Articoli di riviste sul tema "Spiritual resemblance"

de Wet, Chris L. "Revisiting the Subintroductae: Slavery, Asceticism, and “Syneisaktism” in the Exegesis of John Chrysostom." Biblical Interpretation 25, no. 1 (2017): 58–80. http://dx.doi.org/10.1163/15685152-00251p06.

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Building on Page duBois’ work on domestic slavery, and the relationship between literal and metaphorical slavery, this article revisits John Chrysostom’s treatises against the subintroductae (“female spiritual companions”), and reads the late ancient ascetic cohabitation of syneisaktism (often termed “spiritual marriage”) not so much as a type of spiritual marriage, but as an alternative form of slavery. The findings examine the discourse of slavery in the treatises, determine the type of service cohabiting ascetics may have provided to one another, and show how this popular living arrangement

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Walker, T. "Leisure to Attend to Our Spiritual Business." Stasis 11, no. 1-2 (2025): 44–61. https://doi.org/10.33280/2310-3817-2023-11-1-2-44-61.

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Time is central to Martin Hägglund’s discussion of secular faith and spiritual freedom. Time is precisely what is finite in this life and presides over the relationships we value and our risk of losing them. Hägglund adopted the notion of disposable time from Karl Marx’s Grundrisse and reframed it as the more descriptive socially available free time. Following Marx, Hägglund advocates the revaluation of values so that socially available free time would become the measure of value rather than socially necessary labour time. A close examination of the origin of Marx’s analysis of disposable time

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Pătcaș, Sorinel. "The Social Mission of the Church." Kairos 13, no. 2 (2019): 245–52. http://dx.doi.org/10.32862/k.13.2.5.

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Many theologians and sociologists claim that in order to restore the social and postmodern man’s original image and resemblance to God, turning him into a “complete person,” with spiritual, religious, or cultural needs, a complex theological approach is needed. This approach, known as Social Theology, includes both a social dimension and a theological one in a Chalcedonian unity and morally regulates the relationship between man and society, between Church and modern and postmodern secular society. By means of this term, the Orthodox Church and Theology want to recover the social, just as “sec

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Garzaniti, Marcello. "The Consolatory Discourse of the Imprisoned Monk by Maximus the Greek: The First Evidence of “Prison Literature” in Russia." History of Philosophy Yearbook 27 (December 28, 2022): 58–83. http://dx.doi.org/10.21146/0134-8655-2022-37-58-83.

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The Consolatory Discourse of the Imprisoned Monk provides an insight into Maximus the Greek’s attitude towards imprisonment, which was already announced in his behaviour during the trials. This work appears strikingly similar to two of Savonarola’s short writings. The resemblance resides not only in the quotations from the Holy Scriptures – featuring the metaphor of spiritual combat – but more particularly in the themes of man’s ingratitude and hope in the just judgement of God. The idea of spiritual combat and the notion of the patience that allows one to endure the prison conditions, are als

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Niziński, Rafał Sergiusz. "Nothingness in Carmelite spirituality, royal yoga and Zen. A common or separate path to spiritual perfection?" Poznańskie Studia Teologiczne 46 (December 31, 2024): 179–206. https://doi.org/10.14746/pst.2024.46.11.

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The article addresses whether Christians can employ classical yoga or Zen-Buddhism meditation techniques to attain Christian perfection by invoking the spiritual doctrines of the Carmelite saints John of the Cross and Teresa of Jesus, with particular emphasis on John of the Cross’s concept of ‘nothingness’. It investigates the interpretation of this term within these three traditions to ascertain if it is understood similarly. The findings indicate that it is not. The sole commonality among these traditions is the subjective experience of nothingness or emptiness. However, there is no deeper r

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Peeters, L. "Meaning despite ambiguity: discourse of narrator and character in Bernanos’ Monsieur Ouine." Literator 10, no. 3 (1989): 55–72. http://dx.doi.org/10.4102/lit.v10i3.836.

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The authenticity, even reality, of spiritual and imaginative experience has in recent years been put to a severe test by the human sciences. The work of Bernanos has this theme at its core. The character of Monsieur Ouine, especially seems to be a predecessor of many a deconstructionist critic. He submits a young boy to what can be called a counter-initiation whereby all meaning ceases to have any importance at all. At first glance there seems to be a marked resemblance between the style of the narrator and that of the discourse of Ouine, but a careful reading reveals in the narration a rhythm

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Krausmuller, Dirk. "Christian Platonism and the Debate about Afterlife." Scrinium 11, no. 1 (2015): 242–60. http://dx.doi.org/10.1163/18177565-00111p21.

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In the sixth and seventh centuries the belief in an active afterlife and its corollaries, the cult of the saints and the care of the dead, came under attack by a group of people who claimed that the souls could not function without their bodies. Some defenders of the traditional point of view sought to rebut this argument through recourse to the Platonic concept of the self-moved soul, which is not in need of the body. However, the fit between Platonism and traditional notions of the afterlife was not as complete as might first be thought. This article focuses on two Christian thinkers, John o

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Rev. Kumburuwela Seelananda. "An Analytical Study on the Philosophical Concepts of Vaiśeṣika Included in the Āyurvedic Treatments (Based on Carakasamhitā, Susruta samhitā, and Vaiśeṣikasūtra)". International Journal on Integrated Education 3, № 8 (2020): 127–31. http://dx.doi.org/10.31149/ijie.v3i8.546.

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Both Āyurweda and Philosophy are two subject streams, which are more close to the worldly and spiritual lives of human beings. Their connection is non-separable even in the beginning of these two systems. Therefore, it is worthy to investigate the connection between these two systems according to the cognition of seven categories and atoms, which are defined in the philosophy of Vaiśeṣika and how they are applied for the treatments of Āyurveda. The enumeration of categories included in Vaiśeṣika system such as; Dravya, Guṇa, Karma, Sāmānya, Viśeṣa, and Samavāya have been applied for the descri

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Schwartz (施沃慈), Adam Craig. "“Alone”, as a Result of Divination: A Study of the Wangjiatai Gui cang’s Pure Yin Hexagram." Bamboo and Silk 5, no. 2 (2022): 227–62. http://dx.doi.org/10.1163/24689246-20220022.

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Abstract The present study offers a new reading of the Wangjiatai Gui cang’s pure yin hexagram text. I make a comprehensive analysis of the composition and layered texture of the text, by employing a methodology to engage with its images and narratives at an emic level. I determine that there is an iconographic resemblance between the hexagram picture and the graph writing its name, identify an image program centered on being “alone”, “inhumanity”, and “water”, and provide a context for the independent but interlocking narratives of Xia king Qi and Gong gong. Taken together, evidence points to

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De Klerk, B. "Liturgie, transformasie en die Afrika Renaissance." Verbum et Ecclesia 22, no. 2 (2001): 273–91. http://dx.doi.org/10.4102/ve.v22i2.645.

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The African Renaissance concerns the moral, cultural and spiritual transformation of the African human being. Liturgy has a decisive impact on the vision, aspirations and hopes of the believer. Therefore, liturgy can have a significant influence on the African Renaissance if it adheres to fixed liturgical principles, the response of the believers is culturally bound and liturgy attains an indigenous character. As liturgy has the ability to restore human dignity and bring about reconciliation, believers can consequently gain confidence to co-operate in the healing process of the continent. Aspe

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Più fonti

Tesi sul tema "Spiritual resemblance"

Spurr, Michael James. "Sathya Sai Baba as Avatar: "His Story" and the History of an Idea." Thesis, University of Canterbury. Philosophy and Religious Studies, 2007. http://hdl.handle.net/10092/1025.

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I begin this thesis with a brief account of my meetings with popular South Indian guru Sathya Sai Baba (1926- ) and very brief a discussion of recent fraud and sexual abuse allegations that have been made against him. I note that one of the key factors involved in this, also accountable for his extraordinary popularity, is his divine persona-especially his self-proclaimed identity as "the avatar"-and I review previous academic studies pertaining to this. In contrast to most previous studies of Sathya Sai Baba, which align him primarily with Śaiva traditions and with the "Sai Baba movement",

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Ho, Hsi-Yun. "Etude comparative du protrait du monarque en France et du portrait en Chine du XVIIe au XVIIIe siècle." Electronic Thesis or Diss., Paris, EHESS, 2024. http://www.theses.fr/2024EHES0109.

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L’objectif de cette thèse est de conduire une étude comparative du portrait du monarque en France et du portrait de l’empereur en Chine aux XVIIe et XVIIIe siècle. Ma recherche vise à saisir comment et pourquoi le peintre élabore un tel portrait et figure la majesté dans une image, ou encore l’invisible dans le visible. Le peintre de la dynastie des Ming, Wang Fu (王紱1362-1416) a reconnu que « Peindre un portrait est difficile, peindre un portrait d’empereur est plus difficile ». En effet, peindre un portrait, ce n’est pas seulement rendre la ressemblance ni l’apparence. Il importe non seulemen

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Libri sul tema "Spiritual resemblance"

Kostetskaya, Anastasia. Russian Symbolism in Search of Transcendental Liquescence. The Rowman & Littlefield Publishing Group, 2019. https://doi.org/10.5040/9781978729889.

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The book examines Russian symbolist texts and turns the focus from their traditional historic-cultural interpretations to analyze the symbolist cognitive aesthetics—aesthetics that govern links between poetry, art, and cinema and the sensory-emotional imagery they evoke. This aesthetics inextricably map mystical transcendence to a spiritual world—a realibus ad realiora—through fluid transmutation. Anastasia Kostetskaya presents an innovative cross-disciplinary analysis of iconicity—a relationship of resemblance between the artistic form and its meaning, the possibilities of which symbolist art

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Capitoli di libri sul tema "Spiritual resemblance"

"Between Critical Displacements and Spiritual Affirmations." In Breaking Resemblance, edited by Alena Alexandrova. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823274475.003.0004.

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This chapter provides an overview of the transformation of the status of religious motifs in the visual art from Surrealism to the late 1990s. When detached from their initial contexts religious motifs cease to signify religious ideas or content, and acquire new meaning. The critical mode of reference to religion, especially in the second half of the twentieth century, articulates a self-reflexive moment that problematises the status of images and the mechanisms of their circulation and display. In the second half of the century, religious motifs embedded in artworks lost their more direct ico

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"3. Between Critical Displacements and Spiritual Affi rmations." In Breaking Resemblance. Fordham University Press, 2020. http://dx.doi.org/10.1515/9780823274505-006.

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"The Video Veronicas of Bill Viola." In Breaking Resemblance, edited by Alena Alexandrova. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823274475.003.0006.

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This chapter focuses on several video installations by Bill Viola. Starting in the late 1990s, Viola created a series of video installations that refer to or even closely restage well-known religious paintings. His work makes an interesting case as it seeks to define the conditions of spiritual experiences in the space of the contemporary museum or gallery. Memoria, 2000, or Unspoken: Silver and Gold,2001, are video portraits of emotional states of anguish and suffering projected on a veil or gold surface. Both installations cite the motif of Veronica’s Veil and engage with the complex history

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Perman, Tony. "Evening." In Signs of the Spirit. University of Illinois Press, 2020. http://dx.doi.org/10.5622/illinois/9780252043253.003.0005.

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The chapter addresses zvipunha spirits and signs of transformative experience, focusing explicitly on the here and now and the efficacy of musicking in reifying the emotional and spiritual possibilities of experience. The chapter is about a specific moment in which the zvipunha ceremony at Horus Farm transformed from one of adequacy and rote performance to one of spiritual awakening and joy. It is about how and when musicking is deemed effective and how semiotic transformations make such evaluations possible. The key was transforming resemblance and possibility into the immersive experience of

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Reynolds, Philip L. "Conjugal and Nuptial Symbolism in Medieval Christian Thought." In The Symbolism of Marriage in Early Christianity and the Latin Middle Ages. Amsterdam University Press, 2019. http://dx.doi.org/10.5117/9789462985919_ch02.

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Medieval scholars, clerics, and religious perceived important resemblances between marriage and the relationship between God or Christ and the Church or its individual members. They construed the divine–human relationship as a mystical marriage, but they also used such analogies to explain the laws and morality of human marriage and as the basis of the doctrine of marriage as one of the sacraments. This chapter explores the diversity of such comparisons. Having noted the limitations of symbolism as our overarching category, Reynolds proposes that the implicit common denominator within medieval

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Willson, Brian. "A Mysterious Wind." In In Search of Ancient Kings. University Press of Mississippi, 2021. http://dx.doi.org/10.14325/mississippi/9781496834461.003.0010.

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This chapter describes the aparaká—the physical manifestation of a newly deceased spirit; it suggests that the simplicity of the outfit reflects the spirit’s lower status. The chapter argues that they are a primal spiritual force. They are protectors of the elder Egúngún. This chapter suggests they are an intermediate stage which a person must go through upon their death if they have been chosen to be immortalized as Egúngún. The chapter suggests they are the most abstract, since they do not have any resemblance to human shape they can be confounding and frightening. Whereas aparaká can have m

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Cline, Erin M. "Is the Analects a Sacred Text?" In The Analects: A Guide. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190863111.003.0001.

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While many have not regarded the Confucian Analects as a sacred or religious text, the Analects bears the features of a sacred text. Exploring the origins of the word “sacred” and its contemporary usage and connection to words like “religious” and “spiritual,” this chapter treats “sacred” as a family resemblance concept. It explores the various features of the sacred, including those things (rituals, experiences, texts, people, deities) that are worthy of reverence, awe, and solemnity, and that elicit humility and gratitude. Like other sacred texts, the Analects has historically enjoyed an ele

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Carr, David M. "Before the Garden: Made in God’s Bodily Image." In The Erotic Word. Oxford University PressNew York, NY, 2002. http://dx.doi.org/10.1093/oso/9780195156522.003.0002.

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Abstract We start with a prelude to the garden of Eden text: the description of the creation of humanity in Genesis r. This text has often puzzled interpreters: “God created humanity in his image ... male and female he created them.” What might this mean? Most assume that it means almost anything other than a physical resemblance to God. They insist that the “image” of God in humans is rationality, a moral will, original righteousness, human do minion over the earth, a spiritual nature, the capacity for a special relationship with God, and so on. Many distinguish between the “image,” which is

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Kaup, Monika. "Apocalypse as Field of Sense: Markus Gabriel’s Ontology of Fields of Sense and Octavia Butler’s Parable Series." In New Ecological Realisms. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474483094.003.0005.

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This chapter examines Octavia Butler’s Parable Series and Markus Gabriel’s ontology of fields of sense. The first part offers an overview of Gabriel’s new realist theory, which makes organized contexts the touchstone of the real. According to Gabriel, existence is not an intrinsic property of things or isolated objects; existence is defined as “the fact that something appears in a context.” There are no pre-given objects outside of contexts: what counts as an object is field-dependent. Focusing on Butler’s post-apocalyptic novels, the chapter’s second part shows that the claims of fields of se

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Pereiro, James. "A Time for Building: Manning’s Via Media." In Cardinal Manning. Oxford University PressOxford, 1998. http://dx.doi.org/10.1093/oso/9780198150893.003.0002.

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Abstract On his arrival at Lovington in January 1833, soon after his ordination as a deacon, H. E. Manning’s theological baggage fitted neatly into a few short sentences. He summed it up in 1850, in a letter to Samuel Wilberforce, Bishop of Oxford and Manning’s brother-in-law: ‘when I came to Lovington in 1833 I believed, as I always did, in Baptismal Regeneration: I had no view of the Sacrament of the Body and Blood of Christ: and no idea of the Church.’ 1 Years later, in the recollections of his later ‘Journal’ (1878-82), he described his position at this time in greater detail: ‘The state o

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