Kliknij ten link, aby zobaczyć inne rodzaje publikacji na ten temat: Spiritualism.
Artykuły w czasopismach na temat „Spiritualism”
Utwórz poprawne odniesienie w stylach APA, MLA, Chicago, Harvard i wielu innych
Sprawdź 50 najlepszych artykułów w czasopismach naukowych na temat „Spiritualism”.
Przycisk „Dodaj do bibliografii” jest dostępny obok każdej pracy w bibliografii. Użyj go – a my automatycznie utworzymy odniesienie bibliograficzne do wybranej pracy w stylu cytowania, którego potrzebujesz: APA, MLA, Harvard, Chicago, Vancouver itp.
Możesz również pobrać pełny tekst publikacji naukowej w formacie „.pdf” i przeczytać adnotację do pracy online, jeśli odpowiednie parametry są dostępne w metadanych.
Przeglądaj artykuły w czasopismach z różnych dziedzin i twórz odpowiednie bibliografie.
1
Singleton, Andrew. "A Little Outpost". Nova Religio 26, nr 2 (1.11.2022): 70–92. http://dx.doi.org/10.1525/nr.2022.26.2.70.
Pełny tekst źródłaStreszczenie:
This article explores the short life of the Ballarat Spiritualist Fellowship and the Spiritualist history of its founder, Lorraine Culross (b. 1952), to offer both a “wide-angle” and “up-close” account of Australian Spiritualism and the fortunes of its churches, especially in the postwar era. Spiritualism first came to Australia in the nineteenth century, in the form of public lectures, stage demonstrations, and private séances. A church movement quickly appeared, and dozens of congregations opened in the first few decades of the twentieth century. Today, only a handful of these “legacy” churches still run, fortunate to own a dedicated building. Beyond that, many other tiny churches, like the Ballarat Spiritualist Fellowship, have come and gone across many decades. These churches could open easily because of the commitment of enthusiastic Spiritualists, an absence of a rigid ecclesiastical hierarchy, and charismatic forms of social organization. However, as the case of Ballarat shows, these same characteristics mean that most churches have a precarious existence. This mutability characterizes Spiritualism’s story as one of Australia’s longest lasting and most durable alternative spiritual movements. Australian Spiritualism has evolved, changed, and survives, despite the travails of many church closures.
2
Razdyakonov, Vladislav S. "RUSSIAN SPIRITUALISM AS RELIGIOUS PHENOMENON OF THE SECOND HALF OF THE 19TH - BEGINNING OF THE 20TH CENTURY". Studia Religiosa Rossica: Russian Journal of Religion, nr 3 (2023): 120–37. http://dx.doi.org/10.28995/2658-4158-2023-2-120-137.
Pełny tekst źródłaStreszczenie:
The aim of the article is to characterize Russian modern spiritualism movement as a religious phenomenon of the second half of the nineteenth and early twentieth centuries. The article offers answers to the following questions: it meditates upon the relation of esoterism and religion in the debate about the religious nature of modern spiritualism; it proposes the necessary distinction between occultism and spiritualism in relation to the position of Christian spiritualists; it posits spiritualism as a phenomenon of both religious modernism and fundamentalism in the light of the conflict between the universalist oriented spiritualist metaphysics and the national oriented tradition; it asserts the typology of Russian Christian spiritualism and gives account of its connections/correlations/synthesis with orthodoxy as lived religion in the Russian Empire. The central thesis of the article suggests that Christian spiritualism should be researched in the context of Christian tradition, as a means of its religious renewal and, more broadly, as one of the Christian reformation movements
3
Razdyakonov, Vladislav. "Spiritualism in the history of Russian philosophical thought: key assesments and prospects". St. Tikhons' University Review 112 (30.04.2024): 93–108. http://dx.doi.org/10.15382/sturi2024112.93-108.
Pełny tekst źródłaStreszczenie:
The article presents a critical review of the assessments of Modern Spiritualism in Russian philosophical historiography and positions it as a certain kind of natural theology. The author positions spiritualism as a special religious philosophy and outlines the reasons why it was considered as a practice without any philosophical significance. The article considers philosophical characteristics of Spiritualism given by Russian religious philosophers and offers some critical remarks on historiography's opinion about Spiritualism as a kind of "positivism". The author suggests, that spiritualism should be investigated in the perspective of the history of philosophical and theological thought of the early New Modern period. The article deals with analogies between the themes of early modern natural theology and the problems spiritualists were deeply interested in. It touches upon the discussions about the nature of the soul, especially, the questions of its corporeality and possible annihilation. Early modern discussions about witchcraft should be studied as a key issue, which links natural theology and spiritualism. The article proposes to compare seventeenth-century "witch-hunts", aimed to prove the existence of the spirit world, and nineteenth-century investigations of mediums. The importance of Leibnizianism and pneumatological teachings of the eighteenth century as precursors of spiritualist religious and philosophical thought is also pointed out. The article proposes to investigate Spiritualism not only as a subject for Orthodox apologetics’ criticism, but also as a special kind of Christian apologetics that emerged in the early Modern period and aimed at proving the immortality of the soul while refuting the arguments of materialist critics. Both Russian spiritualists and Russian philosophers (V.S. Soloviev, N.Y. Grot, L.M. Lopatin) were interested in "mediumistic phenomena". It is argued that the spiritualists of the late 19th century sought to overcome «positivist» limitations, and were not satisfied with the Kantian solution, which put a barrier to the cognition of the "real" world. The study of Spiritualism in the perspective of Christian natural theology makes it possible to grasp the main reason for the interest of Russian philosophers in Spiritualism and its’ "psychic phenomena" – the potential opportunity to find new arguments in favor of the immortality of the soul.
4
SIGMUND, JUDITH A. "Religion, Spirituality, and Spiritualism". American Journal of Psychiatry 159, nr 12 (grudzień 2002): 2117—a—2118. http://dx.doi.org/10.1176/appi.ajp.159.12.2117-a.
Pełny tekst źródła
5
Kosiewicz, Jerzy. "Professional, Spectator, and Olympic Sports in the Context of the Terms Spiritualism and Spirituality, and in the Context of Normative Ethics". Physical Culture and Sport. Studies and Research 68, nr 1 (1.12.2015): 43–62. http://dx.doi.org/10.1515/pcssr-2015-0024.
Pełny tekst źródłaStreszczenie:
AbstractThe author has used - in his paper - two different expressions related to spirituality in its entirety: that is, spirituality (the spiritual sphere in superficial sense and meaning) and spiritualism (the spiritual sphere in deep sense and meaning). The author presented selected different definitions and manifestations of spirituality and spiritualism.The considerations on so-called “spirituality” - related to different phenomena of culture - without notions of spirituality and spiritualism - are a testimony to ordinary, typical common sense thinking only.Author would like to underline, that contemporary professional, spectator sport and the Olympic Games are only a mass culture phenomenon. A phenomenon of mass culture can be only a mirror of superficial spirituality, but not a testimony to spiritualism (that is, deep spirituality).The ancient Olympic Games - in contrast to the concept of Coubertin’s idea of Olympism - were a manifestation of deep spirituality, that is spiritualism. The Greek Games were based on an internal unity between religiosity, art and sport.
6
Roibin, Roibin. "SPIRITUALISME: Problem Sosial dan Keagamaan Kita". El-HARAKAH (TERAKREDITASI) 4, nr 3 (2.06.2018): 40. http://dx.doi.org/10.18860/el.v4i3.5170.
Pełny tekst źródłaStreszczenie:
<p>In principle, the original spiritual movement is more a sociological symptom and leads to the religious. It happens not because of the great currents of foreign culture, but rather as a result of the daily routine of our lives that is rapidly changing from day to day. The very basic function of avoiding this negative attitude is perhaps to put forward the feeling and reasoning that in our own socio-politics and culture, it is not uncommon to give rise to the various social tensions that constitute the embryo of the emergence of spiritualism. And then who has the authority to judge about the phenomena of spiritualism, either the first or the second? Is there any religion in this phenomenon? The phenomenon of spirituality is essentially social in nature, but then why is spiritualism more individualistic, and ignorant of the problems of others? This is where the basic standard, which then used as a tool to measure the extent of the validity of the phenomenon of spiritualism.</p><p> </p><p>Pada prinsipnya gerakan spiritualisme semula lebih merupakan gejala sosiologis dan bermuara ke arah agamis. Ia terjadi bukan karena arus besar kebudayaan asing, melainkan sebagai akibat dari corak rutinitas keseharian hidup kita yang cepat berubah dari hari ke hari. Fungsi yang sangat mendasar dari upaya menghindari sikap negatif ini adalah mungkin untuk lebih mengedepankan perasaan dan penalaran bahwa di dalam sosial-politik dan kebudayaan yang kita disain sendiri, tidak jarang telah melahirkan berbagai ketegangan-ketegangan sosial yang merupakan embrio munculnya spiritualisme. Dan selanjutnya siapa yang memiliki otoritas penilaian tentang gejala spiritualisme tersebut, baik model yang pertama ataupun yang kedua? Adakah andil agama dalam fenomena ini? Gejala spiritualitas itu pada hakekatnya pro sosial sifatnya, tetapi kemudian mengapa spiritualisme lebih cenderung individualistik, dan abai pada persoalan-persoalan orang lain? Disinilah standar mendasarnya , yang kemudian dijadikan alat untuk mengukur sejauh mana keabsahan fenomena spiritualisme tersebut.</p><p> </p><p> </p>
7
Ruslan, Ruslan, Andi Bunyamin i Andi Achruh. "Pendidikan Spiritualisme dalam Perspektif Al-Quran". Al-Musannif 4, nr 2 (31.12.2022): 101–18. http://dx.doi.org/10.56324/al-musannif.v4i2.72.
Pełny tekst źródłaStreszczenie:
This article aims to analyze spiritualism education in the Quran. The discussion focuses on four sub-discussions, namely: (1) The meaning of spiritualism in the Quran; (2) spiritual aspects of the Quran; (3) methods of Quran spirituality; and (4) the implications of Quran spirituality. This literature review documents various books, journals, and other research results as data sources. The collected data were then analyzed using content analysis techniques. The results of the study show that the concept of spiritualism in the perspective of the Koran is related to the world of the spirit, close to God, contains mysticism and interiority, and is equated with the essentials. Based on tracing the verses of the Quran, the three dimensions of spirituality in it are the dimension of transcendental, the dimension of norms, and the dimension of values. There are three methods of Quranic spirituality, namely tazakkur (remembrance of Allah), tafakkur (thinking about nature), and tadabbur (thinking about revelations or verses of Allah). The implications of the spirituality of the Koran are manifested in two terms in tasawuf spiritualism, namely al-maqāmat (the path to Sufism) and al-aḥwāl (the Sufi character).
8
Razdyakonov, Vladislav. "Divine Laws and Miracles of Nature: Natural Theology of the Russian modern spiritualist Movement in the late XIXth – early XXth century". Philosophy of Religion: Analytic Researches 5, nr 2 (2021): 65–84. http://dx.doi.org/10.21146/2587-683x-2021-5-2-65-84.
Pełny tekst źródłaStreszczenie:
Russian spiritualism movement of the 19th – early 20th century remains an understudied area of current scientific research. Its philosophical and theological aspects deserve more attention due to its marginal role on the epistemological borders between science and religion. The article aims to reveal the Russian spiritualists’ vision of the relationship between God and nature and for the first time overviews and analyses debates in Russian spiritualism about the problems of the philosophy of religion. The article considers spiritualists’ insight in the essence of “miracle” and “law”, interpretation of evolution as a teleological process; evaluation of different Divine Attributes and their role in theological criticism, and also spiritualists’ solution to the Problem of Evil and Suffering. The natural theology of modern spiritualism constitutes part of the general intellectual movement aimed to bring into harmony both scientific and religious worldviews in the second half of the 19th century. Works of both foreign and Russian spiritualists demonstrate that the sacralization of laws and “naturalization” of miracles were used by spiritualists to preserve the religious worldview at the time when monism and evolutionism established itself as the central ontological and main historical programmes in natural science. Still, the detailed analysis of philosophical aspects of Russian spiritualism challenges its widely-known characteristic as “synthesis” of science and religion and its simplistic characterization as being pantheistic in its nature. The article for the first time puts emphasis on the theistic current in Russian spiritualism and also highlights the key theme of its interaction with Russian philosophical thought – the survival of human personality. It encourages discussions on the role of engagement between spiritualistic movement and Russian religious philosophy at the turn of the 19th сentury.
9
Riddle, Jonathan D. "All Catholics Are Spiritualists: The Boundary Work of Mary Gove Nichols and Thomas Low Nichols". Church History 87, nr 2 (czerwiec 2018): 452–86. http://dx.doi.org/10.1017/s0009640718000872.
Pełny tekst źródłaStreszczenie:
From the 1840s to the 1870s, the first wave of Spiritualism swept across the Atlantic world. Many social reformers looked to messages from the spiritual realm to bolster their endeavors for this-worldly improvement. The Catholic Church, sensing diabolic powers at work, condemned the movement and its attendant reforms. It therefore surprised many when, in the mid-1850s, the spirits of dead Jesuits prompted Mary Gove Nichols and Thomas Low Nichols—both prominent Spiritualists and reformers—to convert to Catholicism. While the Nicholses are best known for their reform efforts, as their conversions suggest, they also led vibrant religious lives. By charting their religious biographies and using previously neglected writings, this article demonstrates that the Nicholses abandoned neither Spiritualism nor reform upon their conversion. Rather, they argued that both séance supernaturalism and social reformation should be pursued within the Catholic Church. In this way, the Nicholses challenged the church's attempts to demarcate acceptable spirituality, intentionally crossing and blurring received religious boundaries. In doing so, they redefined what it meant to be Catholic in order to accommodate their experiences and commitments. Their story recasts the history of Spiritualism and Catholicism as a boundary contest and provides a detailed case study of the process of religious hybridization.
10
Kosiewicz, Jerzy. "Western Sport and Spiritualism". Physical Culture and Sport. Studies and Research 62, nr 1 (1.06.2014): 73–82. http://dx.doi.org/10.2478/pcssr-2014-0013.
Pełny tekst źródłaStreszczenie:
Abstract Sport activity of achievement-oriented (professional, Olympic, spectacular character) is first of all exposition of rivalry and striving for variously understood sports success (resulting from measurable or discretionary criteria). It refers to winning a competition or taking another expected place as well as to other forms of satisfaction, such as financial gratification or social (political, ethnic, professional) recognition. Spirituality is here neither an aim, nor an expected value - it constitutes rather an additional or redundant quality. A competitor focuses his/her attention first of all on the main aim assumed in planned or current rivalry. Emotional sensations which are experienced by athletes before, during or after competitions testify to mental and emotional stress which accompanies sports combat. It is also difficult to associate spirituality or spiritualism with sport for all - like, for example, that of health-oriented character - sport of the disabled, physical education, sport of playful character or physical recreation. That difficulty results from the fact that neither spiritualism, nor spirituality inspires for physical activity in the abovementioned fields; neither spiritualism, nor spirituality is the outcome of activity in the realm of sport for all. Exceptions are constituted by ancient Olympic Games as well as by some experiences connected with recreational forms of tourism mediated through achievement-oriented sport (also by pre-Columbian Native American societies and Maoris aboriginal population of New Zealand). For example Hellenic Olympic Games were a highly spiritualized form of sports rivalry - including also rivalry in the field of art, and especially in the field of theatre. They were one of numerous forms of religious cult - of worshipping chosen gods from the Olympic pantheon. On the other hand, during mountain hiking and mountain climbing there can appear manifestations of deepened spirituality characteristic for the object of spiritualization of non-religious, quasi-religious or strictly religious qualities. I would like to explain - at the end of this short abstract - that spiritualism (which should not be confused with spiritism) is - generally speaking - first of all a philosophical term assuming, in ontological and axiological sense, that spiritual reality, self-knowledge, consciousness or mental experiences are components of the human being - components of a higher order having priority over matter. They constitute, in the anthropological context, beings of a higher order than the body. Spiritualism according to its popular interpretation means spirituality. Qualities which are ascribed to that notion in particular societies can be determined on the basis of empirically oriented sociological research. They make it possible to determine various ways of interpreting and understanding that notion as well as views or attitudes connected with it.
11
ZUCK, ROCHELLE RAINERI. "The Wizard of Oil: Abraham James, the Harmonial Wells, and the Psychometric History of the Oil Industry". Journal of American Studies 46, nr 2 (maj 2012): 313–36. http://dx.doi.org/10.1017/s0021875812000114.
Pełny tekst źródłaStreszczenie:
American spiritualism and the oil industry developed around the same time and in relatively close geographic proximity. Both nineteenth-century phenomena were invested in a belief in the unseen, whether in the form of deceased loved ones or of underground oil reserves. Spiritualists such as Abraham James turned to the oil industry because of its lucrative financial opportunities and because of its potential to demonstrate the “practical” applications of spiritualism and Harmonial philosophy. Spiritualism offered an alternative to evangelical Christian and classical republican conceptions of industry, and a vibrant communication network through which events in the oil fields could be related to the general public. Reading accounts of James's work as an “oil wizard” reveals the industrial aspirations of spiritualism and the psychometric aspects of the oil industry, both of which have been largely erased in twentieth-century historiography. Spiritualist publications, newspapers, technical manuals, and popular accounts of the oil industry throughout the nineteenth century produced James as a new kind of male medium, capable of meeting the exigencies of the oil fields. He proved infinitely reproducible as an agent of “practical spiritualism” and was discussed alongside the other drillers, operators, laborers, teamsters, and investors at work in the oil region. As petroleum geology began to establish itself as a discipline in the early twentieth century, accounts of the early oil industry reframed James, along with other practitioners of divination, as an amusing, if somewhat embarrassing, anomaly in an attempt to distinguish the modern “scientific” oil industry from its chaotic and superstitious beginnings. While later historians have offered a more sympathetic reading of divination's role in the oil fields, James and his Harmonial wells have largely disappeared from the historical record. Yet, despite scientific innovation and revisionist history, the oil industry still bears traces of its psychometric past and must contend with the ways in which its future is dependent on successfully channeling the unseen.
12
Tschanz, Linda. "The Language of Mediums and Healers in the Spiritualist Church". II. COMMUNICATION/INTERACTION/LINGUISTIQUE / COMMUNICATION/INTERACTION/LINGUISTICS 1, nr 2 (9.06.2021): 88–93. http://dx.doi.org/10.7202/1077833ar.
Pełny tekst źródłaStreszczenie:
Spiritualism focuses on two levels of existence: life on earth and life in the spirit world. These two worlds are brought into contact through the psychic abilities of mediums. The language of mediums relies on nineteenth century imagery to convey Spiritualist values about work, spiritual advancement, and communication with the spirit world. This paper is an examination of some of the terms which convey and condense the theology and values of Spiritualism.
13
MCGRATH, LARRY S. "ALFRED FOUILLÉE BETWEEN SCIENCE AND SPIRITUALISM". Modern Intellectual History 12, nr 2 (15.10.2014): 295–323. http://dx.doi.org/10.1017/s147924431400050x.
Pełny tekst źródłaStreszczenie:
This essay examines the rapprochement between science and metaphysics that the French philosopher Alfred Fouillée staged in his writings from 1872 up until his death in 1912. Amidst the influx of new research in scientific psychology inundating France in the late nineteenth century, Fouillée's thought stands out for its creative effort to advance a new spiritualist philosophy on the basis of positive scientific advancements. Fouillée's work is significant for intellectual historians of thought in the fin de siècle because it challenges the common historiographical narrative, initially presented in H. Stuart Hughes's Consciousness and Society, which erroneously frames spiritualist thinkers, Henri Bergson chief among them, as leading a “revolt against positivism.” Fouillée throws into stark relief a new spiritualist current that incorporated research in the natural and human sciences from across Europe in order to craft an updated understanding of consciousness. This essay treats Fouillée's work as a historical window onto a distinctly new spiritualism whose proponents sought to overcome the old spiritualism of Victor Cousin's eclectic school, which shunned any naturalist underpinning of metaphysics. While Fouillée has already been widely historicized as a social and political thinker, this essay introduces original archival materials that help to resituate Fouillée as a leading figure of the new spiritualism animating French philosophy in the final quarter of the nineteenth century.
14
Gutierrez, Cathy. "Sex in the City of God: Free Love and the American Millennium". Religion and American Culture: A Journal of Interpretation 15, nr 2 (2005): 187–208. http://dx.doi.org/10.1525/rac.2005.15.2.187.
Pełny tekst źródłaStreszczenie:
AbstractThis article examines several millennialist claims made in speeches and writings by Victoria Woodhull, the alternately celebrated and scandalous proponent of Spiritualism, Free Love, and women's suffrage in the nineteenth century. It focuses particularly on a utopian vision detailed in a speech, “The Elixir of Life,” that Woodhull addressed to the tenth annual meeting of the American Association of Spiritualists, in which Woodhull predicted a swiftly arriving millennium that would unite heaven and earth, bringing eternal life to the living and restoring the dead to an earthly but perfect existence. This millennial vision centered on the perfectability of the human body at the intersection of the discourses of medicine, politics, and religion. This utopia would be ushered in by society's embracing of the principles of Free Love, the reform movement that espoused that emotional and physical romantic relations should be governed by mutual love alone without interference from legal or religious authority.This speech is read against the backdrop of contemporaneous social movements in Spiritualism, Free Love, and alternative forms of medicine. The article argues that Woodhull defied both normative Christianity and the mainstream of Spiritualist believers by refusing to subordinate the body to the soul. The millennial impulse toward progress, seen so keenly in Spiritualist circles, was transformed here to refer to the individual rather than society at large. Social perfection would follow corporeal perfection. Arguing for a natural immortality of the body, Woodhull maintained an essential union and interreliance between the body and soul rather than a disjuncture between them.
15
Razdyiakonov, Vladislav. "The Revolution of the Spirits for the Spiritual Brotherhood: Russian Spiritualist Movement and Its Social Ideals". State Religion and Church in Russia and Worldwide 38, nr 4 (2020): 318–42. http://dx.doi.org/10.22394/2073-7203-2020-38-4-318-342.
Pełny tekst źródłaStreszczenie:
The article offers a reconstruction of the social ideals of Russian spiritualists. Main sources include texts revealing spiritualists’ ideas about the structure of the spiritual world; structure and characteristics of spiritual circles; and literary works by spiritualists reflecting their social ideals. Although the social and political views of Russian spiritualists were mostly conservative, their ontological views contained elements of social radicalism. The author distinguishes between the two types of spiritualists — rationalists and traditionalists — depending on their attitude towards the Orthodox Church, Christian theology and their specific views about the spiritual world. All spiritualists viewed the society critically as gripped with disease. Rationalist spiritualism was critical towards Christian dogmatic and practice, and although its supporters advocated the preservation of the social and political status quo, they hoped for both gradual social and political transformation and the realization of social ideals in the spiritual world. The traditionalists, despite their commitment to monarchy and the Church institution, expected a millenarian overturn and thus challenged the social and political order. Overall, the spiritualist social ideals are close to communitarian social projects based upon the idea of Christian brotherhood.
16
Ustimov, O. V. "A spiritualist perspective on the novel "The Evening Sacrifice" by Pyotr Boborykin". Vestnik of North-Eastern Federal University History Political Science Law 21, nr 2 (1.07.2024): 201–10. http://dx.doi.org/10.25587/2222-5404-2024-21-2-201-210.
Pełny tekst źródłaStreszczenie:
The relevance of the work is related to the promising direction of studying the influence of non-classical theologies on the poetics of literary texts of the post-Romantic period. The article examines the spiritual poetics of P.D. Boborykin's novel "The Evening Sacrifice". The cultural-historical method allows us to determine the place of spiritual views and practices in the culture and literature of the 19th century, in the consciousness of society and the authors of literary texts. The article analyses the peculiarities of the representation of members of the spiritualist movement in P.D. Boborykin's novel "The Evening Sacrifice". The comparative method is used to compare the representation of spiritualists in Boborykin’s novel with that of his contemporaries – I.S. Turgenev, L.N. Tolstoy, F.M. Dostoevsky. If for Turgenev and Tolstoy, the fascination with spiritualism is another sign of the idleness and meaninglessness of the aristocracy's life (and in Tolstoy's case, it is also an occasion to show the superiority of peasants over it), then for Dostoevsky, spiritualism reveals the peculiarities of the relationship between faith and fact for a person, which allowed him to deduce the concept of "true realist" Alyosha in “The Brothers Karamazov”, and for Boborykin it is an alternative value system that allows one to reconsider their moral and intellectual views by comparing them with it. The revealed differences allow us to establish the individual characteristics of the views of each of the selected authors. The semiotic method allows us to trace the features of the construction of the poetics of literary texts and the role that spiritualism plays in it. Allan Kardec's religious and philosophical views, which include faith in the evolution of the soul through a series of reincarnations, which can be achieved under the guidance of helping souls of a higher level of development, turn out to be a way of organising the structure of P.D. Boborykin's novel "The Evening Sacrifice", the basis for the dynamics of its plot and the connection of characters. Spiritualism also plays a role in the specifics of the novel's gender issues, which is confirmed by the author's out-of-text testimonies. The results of the research can be applied in the study of the history of Russian literature and the sociology of religion.
17
Crace, Benjamin D. "Holy G/ghost?" Journal of Pentecostal Theology 32, nr 2 (14.08.2023): 231–49. http://dx.doi.org/10.1163/17455251-bja10050.
Pełny tekst źródłaStreszczenie:
Abstract This article contests the current narrative of the development of the Pentecostal theology of tongues. It argues that 19th and 20th century Spiritualism is a critical and overlooked contextual factor in the historiography of the transition from xenolalia to glossolalia, and, consequently, Pentecostal theology more broadly. Its rival claims to hosting spiritual communication formed part of the backdrop against which a Pentecostal theology of tongues emerged. In light of Spiritualism’s impact, the author concludes that the missionary disappointment narrative needs serious revision. Further, he concludes that the historical psychical research into Spiritualism has potential purchase for contemporary pneumatology.
18
Kosiewicz, Jerzy. "Prolegomena for Considerations on Western Sport and Spiritualism". Physical Culture and Sport. Studies and Research 47, nr 1 (1.12.2009): 79–88. http://dx.doi.org/10.2478/v10141-009-0034-9.
Pełny tekst źródłaStreszczenie:
Prolegomena for Considerations on Western Sport and SpiritualismSport activity of achievement-oriented (professional, Olympic, spectacular character) is first of all exposition of rivalry and striving for variously understood sports success (resulting from measurable or discretionary criteria). It refers to winning a competition or taking another expected place as well as to other forms of satisfaction, such as financial gratification or social (political, ethnic, professional) recognition. Spirituality is here neither an aim, nor an expected value — it constitutes rather an additional or redundant quality. A competitor focuses his/her attention first of all on the main aim assumed in planned or current rivalry. Emotional sensations which are experienced by athletes before, during or after competitions testify to mental and emotional stress which accompanies sports combat.It is also difficult to associate spirituality or spiritualism with sport for all — like, for example, that of health-oriented character — sport of the disabled, physical education, sport of playful character or physical recreation. That difficulty results from the fact that neither spiritualism, nor spirituality inspires for physical activity in the abovementioned fields; neither spiritualism, nor spirituality is the outcome of activity in the realm of sport for all.Exceptions are constituted by ancient Olympic Games as well as by some experiences connected with recreational forms of tourism mediated through achievement-oriented sport (also by pre-Columbian Native American societies and Maoris aboriginal population of New Zealand).For example Hellenic Olympic Games were a highly spiritualized form of sports rivalry — including also rivalry in the field of art, and especially in the field of theatre. They were one of numerous forms of religious cult — of worshipping chosen gods from the Olympic pantheon. On the other hand, during mountain hiking and mountain climbing there can appear manifestations of deepened spirituality characteristic for the object of spiritualization of non-religious, quasi-religious or strictly religious qualities.I would like to explain — at the end of this short abstract - that spiritualism (which should not be confused with spiritism) is — generally speaking — first of all a philosophical term assuming, in ontological and axiological sense, that spiritual reality, self-knowledge, consciousness or mental experiences are components of the human being — components of a higher order having priority over matter. They constitute, in the anthropological context, beings of a higher order than the body.Spiritualism according to its popular interpretation means spirituality. Qualities which are ascribed to that notion in particular societies can be determined on the basis of empirically oriented sociological research. They make it possible to determine various ways of interpreting and understanding that notion as well as views or attitudes connected with it.
19
Larsen, Jordan. "The evolving spirit: morals and mutualism in Arabella Buckley's evolutionary epic". Notes and Records: the Royal Society Journal of the History of Science 71, nr 4 (6.09.2017): 385–408. http://dx.doi.org/10.1098/rsnr.2016.0056.
Pełny tekst źródłaStreszczenie:
Contemporaries of Charles Darwin were divided on reconciling his theory of natural selection with religion and morality. Although Alfred Russel Wallace stands out as a spiritualist advocate of natural selection who rejected a natural origin of morality, the science popularizer and spiritualist Arabella Buckley (1840–1929) offers a more representative example of how theists, whether spiritualist or more orthodox in their religion, found reconciliation. Unlike Wallace, Buckley emphasized the lawful evolution of morality and of the soul, drawing from the theological tradition of traducianism. Significantly, Buckley argued for a mutualistic and deeply theistic interpretation of Darwinian evolution, particularly the evolution of morals, without sacrificing the uniformity of natural law. Though Buckley's understanding of the evolutionary epic has been represented as emphasizing mutualism (Gates 1998) and spiritualist theology (Lightman 2007), here I demonstrate that her distinctive addition to the debate lies in her unifying theory of traducianism. In contrast to other authors, I argue that through Buckley we better understand Victorian spiritualism as more of a religion than an occult science. However, it was a conception of religion that, through her evolutionary traducianism, bridged science and spiritualism. This offers historians a more complex but satisfying image of the Victorian worldview after Darwin.
20
Sharma, Namrata, Ajit Behura i Kamal Nain Chopra. "Education of Bhagavat Gita’s Philosophy, Spiritualism and Ethics and Their Role in Stress Management in Corporate Sector involving Economic and Financial Resources". International Journal of Accounting and Finance Studies 2, nr 1 (26.04.2019): 17. http://dx.doi.org/10.22158/ijafs.v2n1p17.
Pełny tekst źródłaStreszczenie:
<p><em>An attempt has been made in presenting a broad overview of Spiritualism and Ethics in Business and their Role in Stress Management of Managers in Corporate Sector, involving Economic and Financial Resources. Emphasis of the role of Bhagavat Gita and Christian Spirituality on stress management has been outlined. Ideas and statements of great Management Gurus in support of the use of Spiritualism and Ethics in Business, and their Role in Stress Management of Managers have been discussed. An expression has been suggested to relate spirituality factor of the manager and his stress. It is felt that the paper should be of good utility for the managers to reduce their stress level, and hence improve their performance, along with creating a good environment at the work place.</em><em></em></p>
21
Pratama Yudha Pradheksa, Karunia Hazyimara, Didid Haryadi i Abu Samsudin. "Environmental Ethics in the Spiritual Perspective of Hinduism, Buddhism, and Islam". Peradaban Journal of Religion and Society 2, nr 2 (31.07.2023): 122–35. http://dx.doi.org/10.59001/pjrs.v2i2.93.
Pełny tekst źródłaStreszczenie:
This article aims to examine the views of Hindu and Buddhist spiritualism related to efforts to deal with environmental damage in Indonesia and try to find common ground between Hindu and Buddhist spiritualism regarding environmental preservation with the teachings of Sufism in Islam. The method used in this article is library research with a descriptive-qualitative approach. The research shows that the ecological damage that has occurred in Indonesia is very worrying. This happens because humans have no concern for their environment, they only focus on taking the maximum benefit for profit alone. Religion has authority in environmental preservation by instilling ethics and morals in humans. Spirituality in Hinduism, Buddhism, and Islam is aimed at getting closer to God. There is a concept for each religion to increase one's spirituality, namely through bhakti marga yoga in Hinduism, hasta ariya magha in Buddhism, and Sufism in Islamic teachings. The concepts shared by each of these religions have in common to shape one's spirituality which can be reflected in a moral person. Immoral cases such as environmental damage are a big thing that can be solved by increasing one's spirituality.
22
Khakam, Agus Abdul, i Hartosujono Hartosujono. "SPIRITUALITAS PEMELUK AGAMA ISLAM PADA PENGANUT KEPERCAYAAN KEJAWEN". JURNAL SPIRITS 6, nr 1 (27.04.2017): 28. http://dx.doi.org/10.30738/spirits.v6i1.1070.
Pełny tekst źródłaStreszczenie:
AbstractThe aims of this reserch is to find out the spiritualism of Moslem who belief Kejawen’s faith. The subject of this research only one person that is a man 52 years old. He works as a spiritualism teacher, his religion is moslem and he believe kejawen faith.This research used qualitative research. The data collection technique of this reserarch are interview and observation. The data analysis techniques consist of three steeps namely, data reduction, data display, and drawing conclusion.In this research the reseracher found that the subject that moslem religion and adherent of kejawen has high spirituality. It can be seen from his daily activities. He felt happy if he got fairness from God in his life, especially in his prayer. He recognized his identity and his meaning of life. He can recieve all of problems in his life and took the value from the problems. It can be done by combining between Moslem’s pray with Kejawen’s ritual which can create equalization of his life. Key words: spiritualism, Moslem, adherent of Kejawen’s faith
23
Walker, David. "The Humbug in American Religion: Ritual Theories of Nineteenth-Century Spiritualism". Religion and American Culture: A Journal of Interpretation 23, nr 1 (2013): 30–74. http://dx.doi.org/10.1525/rac.2013.23.1.30.
Pełny tekst źródłaStreszczenie:
AbstractThis essay examines critical modes and dependencies of mid-nineteenth century spiritualism. It looks at the relationship between the ritual dynamics and promotional framings of rappings and séances, and it considers the contested location of those practices within nineteenth-century theories of religion. The argument is threefold: that components of spiritualist practice are better understood alongside certain commercial enterprises; that their examination demands reconsideration of the relative importance of belief, intellection, and criticism in religious ritual; and that, in light of nineteenth-century Americans' own critical thinking on these matters, we understand better the ways in which spiritualism itself became both a location and datum for Americans' definitions of religion. The long-ignored religious theory of P. T. Barnum supports reclamation of the Fox sisters' own ritual practices even as it illustrates the processes by which they were gradually exorcised from American religions, spiritualism, and their historiography. Meanwhile, evidence from court records, newspaper reports, and the professional careers of mediums and their debunkers aids reconstruction of a religious movement that consisted largely, for a time, in the formal recognition of its own skepticism and operational intrigue.
24
Platt, R. Eric, i Hannah Holliman Paris. "A Ghostly Closure? The Strange History of Brinkley Female College, Nineteenth-Century Spiritualism, and the Terminal Effects of Sensationalist Journalism". Journal of Curriculum Studies Research 4, nr 1 (18.02.2022): 58–75. http://dx.doi.org/10.46303/jcsr.2022.6.
Pełny tekst źródłaStreszczenie:
In 1871, Brinkley Female College in Memphis, Tennessee, closed due to a ghost story, regional interest in Spiritualism, and sensationalist journalism that harmed the short-lived academy. Spiritualism—a religio-spiritual movement punctuated by medium-guided communications between the living and deceased—was well-followed, though often contested during the nineteenth century. Spiritualism grew in popularity in the American South due to mass deaths resulting from yearly epidemics and the American Civil War. At the same time, sensationalist print media was widespread, and newspaper firms profited from unchecked accounts of Spiritualist seances and supernatural encounters. In the midst of this, higher education had expanded across the state of Tennessee. In the early years of Memphis-based women’s higher education, newspapers stoked interest in the paranormal by publishing unverified events attributed to a local women’s college. Sensationalist, penny-dreadful newspaper accounts influenced public perceptions, caused enrollment decline at Brinkley Female College, and resulted in institutional closure. As such, this case study recounts an unusual catalytic moment within the context of heightened Spiritualistic belief and uncouth journalistic practices. Ultimately, this study seeks to detail the influence of regional religious practices and sensational journalism on institutional termination.
25
Miskahuddin, Miskahuddin. "SPIRITUALISME DAN PERUBAHAN SOSIAL DALAM AL-QUR’AN". Jurnal Ilmiah Al-Mu'ashirah 13, nr 1 (28.12.2017): 22. http://dx.doi.org/10.22373/jim.v13i1.2352.
Pełny tekst źródłaStreszczenie:
Basically, humans are spiritual beings because it is always driven by the need to ask a fundamental question. Among the fundamental question: why was I born? What is the meaning of my life? What is the purpose of my life? The answer of these questions all are spiritual. In addition, spiritualism needed by humans as he is able to give strength to man when experiencing a disaster or facing an uncertain future. By spiritualism man can penetrate the pain, suffering, tragedy, and predictions about the future is not hopeless
ABSTRAK
Pada dasarnya manusia adalah makhluk spiritual karena selalu terdorong oleh kebutuhan untuk mengajukan pertanyaan mendasar. Pertanyaan mendasar tersebut di antaranya: mengapa saya dilahirkan? Apakah makna hidup saya? Apa tujuan hidup saya? Jawaban dari pertanyaan-pertanyaan ini semuanya bersifat spritual. Di samping itu, spiritualisme dibutuhkan oleh manusia karena ia mampu memberi kekuatan bagi manusia ketika mengalami bencana atau menghadapi masa depan yang tidak menentu. Dengan spiritualisme manusia dapat menembus rasa sakit, sengsara, musibah, dan ramalan-ramalan tentang masa depan tidak berpengharapan.
26
Razdyakonov, Vladislav S. "MARTIAN THEME IN RUSSIAN MODERN SPIRITUALISM MOVEMENT IN THE LATE 19TH - EARLY 20TH CENTURIES". Folklore: structure, typology, semiotics 5, nr 3 (2022): 63–79. http://dx.doi.org/10.28995/2658-5294-2022-5-3-63-79.
Pełny tekst źródłaStreszczenie:
The paper investigates spiritualistic perception of Mars by Russian spiritualists in the late nineteenth and early twentieth centuries. It determines historical and cultural specificity of spiritualist attitude to Mars and its Russian background enrooted in the orthodox tradition. The paper overviews popular scientific concepts, which made probable the existence of a highly developed civilization on Mars; it indicates the authoritative spiritual works, which influenced the interest of Russian spiritualists to cosmological problems; it reveals spiritualistic interpretation of spirit messages about the existence of a highly developed civilization on Mars; it considers the cosmological Martian theme in the works of Russian spiritualist I.A. Karyshev. The author argues that the interest in Mars should be explained by the similar nature of epistemological problems encountered by both spiritualists and astronomers. Elusiveness of natural phenomena in positivistic age was the reason that secured Mars a certain place in popular scientific, artistic and spiritualist literature. Аlthough the fideistic view was common among spiritualists, the author claims, that some of them argued for the need to demythologize the spirit messages. I.A. Karyshev’s cosmological system is of interest to the historian of religion as an example of spiritualist construction of Russian planetary utopia and can rightfully take its place in the history of Russian utopian literature.
27
Alam, Lukis, Ahmad Lahmi, Meredian Alam i Aminah Aminah. "The Rise of the Urban Piety Movement: Jamaah Maiyah as an Urban Spiritualism and Emerging Religiosity in the Public Sphere". Jurnal Ilmiah Peuradeun 10, nr 3 (30.09.2022): 745. http://dx.doi.org/10.26811/peuradeun.v10i3.711.
Pełny tekst źródłaStreszczenie:
Recently, an intense discussion has developed among religion and social issues researchers on the discourse of spiritualism. The existence of spiritualism has changed parts of human civilization, including religious attitudes and expressions that exist in the public sphere. Therefore, in this study, the authors examined the discourse of spiritualism exemplified by Jamaah Maiyah Cak Nun. The model of spiritualism that the authors adopted was different in context from the cultural spiritualism studied by many scientists. This study sought to elaborate and explore the surge of religious spiritualism promoted by Jamaah Maiyah Cak Nun using a qualitative research framework. In addition, this research leads to a social and religious anthropological research model that combines virtual ethnography and fieldwork. The results of this study revealed the existence of spiritualism promoted by Jamaah Maiyah Cak Nun. Meanwhile, the development of various models of different aspects of spiritualism could not be separated from the support of the community itself. The Jamaah Maiyah's interaction also deserved attention; universal religious expressions and egalitarianism were the domains of the community. This research should be a reference for developing religious and social discourse in the future.
28
Hirst, Russel. "Indicting the Devil: Austin Phelps’s Fight Against Spiritualism". Journal of Communication and Religion 37, nr 3 (2014): 17–43. http://dx.doi.org/10.5840/jcr201437318.
Pełny tekst źródłaStreszczenie:
This article analyzes the rhetorical strategies of a nineteenth-century American professor of sacred rhetoric, Austin Phelps, in his opposition to the Spiritualist movement. Phelps’s approach encapsulates the most effective arguments used by a class of thinkers who were liberally educated, held great respect for science, and for whom biblical accounts of demonic activity continued to shed valid light upon modern-day phenomena. His booklet Spiritualism: The Argument in Brief (1871) employs elements of legal reasoning, especially a stasis approach—finding the “stopping points” in a judicial case—and apophatic strategy: using definition by negation to convince an audience to accept the rhetor’s definition of a key concept or term. “Counselor” Phelps grounds his arguments and conclusions in common experience, historical consciousness, commonly held religious belief, moral obligation, and professional duty. Far from being an unsophisticated rant about devils, Phelps’s treatment of Spiritualism was a high point of reasoned, classically argued discourse in the special domain of religious rhetoric: the supernatural.
29
Mahapatra, A. K. "Spiritualism and medicine". Indian Journal of Neurosurgery 03, nr 02 (18.01.2017): 073–74. http://dx.doi.org/10.4103/2277-9167.138889.
Pełny tekst źródła
30
., Amita. "YOGA AND SPIRITUALISM". REVIEW JOURNAL PHILOSOPHY & SOCIAL SCIENCE 47, nr 2 (2022): 392–98. http://dx.doi.org/10.31995/rjpss.2022.v47i02.044.
Pełny tekst źródła
31
Gurung, Raj Kumar. "Spiritualism in Ghãtu". Bon Voyage 4, nr 1 (31.12.2019): 133–38. http://dx.doi.org/10.3126/bovo.v4i1.54188.
Pełny tekst źródłaStreszczenie:
Ghãtu is fully based on spiritual practices. The ethnic group, Gurung observes this Ghãtu for good harvesting and faith healing. The performers believe that some of the diseases are healed after taking part in the dance performance. There are several benefits of observing the performance. When Ghãtu god is happy the villagers are protected from various kinds of bad luck. The villagers also believe that there will be good harvest after the performance. One most surprising thing is that the protagonist, Yempahawati self immolates for spiritual unification with her husband in the heaven. She believes that she will surely meet her husband in the spiritual world. She does not care of the throne, neither does she care her breast feeding two and half years old boy, Bala Krishna. She is no more interested in such material things. Therefore, this performance is full of spiritual practices.
32
Contreras Ameduri, Clara. "Victorian Eco-Spiritualism". International Journal of English Studies 24, nr 1 (28.06.2024): 117–33. http://dx.doi.org/10.6018/ijes.549401.
Pełny tekst źródłaStreszczenie:
The purpose of this article is to explore the notion of environmental citizenship in the work of nineteenth-century spiritualist women. By examining female occultist participation in vegetarianism, anti-vivisection, and anti-industrial communalism, it is possible to observe an eco-spiritualist line in women’s writing, one which facilitated a more holistic and respectful approach to non-human subjectivities. Such texts therefore offer useful evidence of how spiritualist beliefs allowed women to influence public policies regarding the human-nature relationship in the long nineteenth century.
33
Gutierrez, Cathy. "Unnatural Selection". Studies in Religion/Sciences Religieuses 47, nr 2 (16.04.2018): 263–79. http://dx.doi.org/10.1177/0008429818758981.
Pełny tekst źródłaStreszczenie:
The religious movement of Spiritualism embraced progress as the hallmark of all existence on earth and in heaven. With the publication of On the Origin of Species, this devotion to improvement fell on difficult moral ground. Many Spiritualists sought to hasten the march of humanity through the intervention of eugenics. Understood as an ethical imperative that would improve the lots of both women and children, the alliance between the eugenics platform and Spiritualists betrayed the unwitting consequences of the politics of progress.
34
Huda, Fatakhul. "HUBUNGAN ANTARA ISLAM DAN SPIRITUALISME JAWA". Taqorrub: Jurnal Bimbingan Konseling dan Dakwah 4, nr 1 (31.07.2023): 70–97. http://dx.doi.org/10.55380/taqorrub.v4i1.524.
Pełny tekst źródłaStreszczenie:
Abstract
Islam and Javanese spiritualism discuss the syncretic relationship between the two. This theme was raised because at present there are many who think that the teachings of Javanese spiritualism are not in accordance with the teachings of Islam. One of the reasons is the perception of the public who see that the teachings of spiritualism are thick with mystical teachings, superstitions, bid'ah, and so on. In fact, the teachings of Javanese spiritualism already existed and were taught at the same time as the arrival of Islam brought by Wali Songo. The da'wah strategy carried out by Wali Songo through culture has made Islam develop so rapidly and massively. In essence, Wali Songo did not change the entire Javanese cultural tradition, teachings that were in accordance with Islamic values were maintained. Meanwhile, cultural traditions that are inconsistent with Islamic teachings are eliminated or replaced with Islamic values
Appropriate theories and approaches are needed to find out more about Islam and Javanese spiritualism. The theory considered appropriate is to use perennial philosophy (philosophy of eternity), namely a view that every religion has a single and universal truth which forms the basis of all knowledge and religious doctrines or spiritualism. The concept of spiritualism is the culmination of a deep understanding of religion. The results of spiritualism give birth to attitudes of wisdom and justice in addressing problems and crises such as moral crises, harmony crises, environmental crises and so on.
35
Scheitle, Christopher P. "Bringing Out the Dead: Gender and Historical Cycles of Spiritualism". OMEGA - Journal of Death and Dying 50, nr 3 (maj 2005): 237–53. http://dx.doi.org/10.2190/kf90-qelu-fvth-1r4u.
Pełny tekst źródłaStreszczenie:
Interest in the spirit world has blossomed since the 1990s. Four in 10 Americans claim to have been in touch with the dead. Mainstream movies featuring ghosts have made millions, television shows featuring mediums are broadcast throughout the country, books concerning the spirit world have made the New York Times bestsellers list, and the deceased have been increasingly put to work by Madison Avenue. Developed here is a theory of the relations between historical cycles of spiritualism, women's interest in that movement, and how that is related to women's visibility and power within society. It is argued that women have historically had a fairly constant interest in the spirit world. Spiritualism's current popularity is a result of women having more power and visibility, giving the spirit world a prominence in society that it previous only had during spiritualism “boom” periods when men became interested.
36
MacMillan, Lorena N. "The Afterlife of Charles Dickens: His Posthumous Impact on Nineteenth-Century Spiritualism". Dickens Studies Annual 53, nr 2 (1.09.2022): 271–82. http://dx.doi.org/10.5325/dickstudannu.53.2.0271.
Pełny tekst źródłaStreszczenie:
ABSTRACT Although an avid skeptic, Charles Dickens can be found having conversations with spiritualist communities while he was alive—and after he was dead. The most intriguing use of Dickens’s name in the spiritualist community was through the American medium T. P. James, who became known as Dickens’s medium, and gained popularity when he published Part Second of the Mystery of Edwin Drood (1873) from the “spirit-pen of Charles Dickens.” In addition to the publication of the manuscript itself, writers for the spiritualist press were quick to attempt to prove or disprove the text’s validity. Later, James started his own spiritualist magazine, The Summerland Messenger (1874), which continued to publish short stories and social commentary from the “spirit-pen of Charles Dickens.” This article will analyze the various spiritualist messages that James included in Part Second while connecting it to the supernatural themes present in Dickens’s original novel. It will examine James’s claim that his manuscript was written through the spirit-pen of Charles Dickens, evaluating the text and its influence on its audience. It concludes that James, and the spiritualist press, used Dickens’s work and name to increase the followers of Spiritualism, proving that it was at its core, a community of readers.
37
Listrianti, Feriska, Fathor Rozi i Adi Nur Cahyono. "Handling Teacher Spiritualism Based On Local Wisdom Towards Organizational Citizenship Behavior (OCB)". Al-Madrasah: Jurnal Pendidikan Madrasah Ibtidaiyah 7, nr 2 (7.04.2023): 552. http://dx.doi.org/10.35931/am.v7i2.1901.
Pełny tekst źródłaStreszczenie:
<em>This study aims to analyze the Handling of Teacher Spiritualism Based on Local Wisdom towards Organizational Citizenship Behavior (OCB). This research was conducted at the Madrasah Ibtidhaiyah Tarbiyatul Hasan Sumberasih Probolinggo institution using qualitative methods of case study types. The sources of informants in the study were the principal and the teacher council. Data collection techniques using observation, in-depth interviews and documentation. While the data analysis uses data display, data reduction and drawing conclusions. The results of this study show that in handling spiritualism teachers are first, education and the cultivation of spiritual values of teachers. Second Handling Teacher Spiritualism Based on Local Wisdom Against Organizational Citizenship Behavior (OCB), Strategies The work ethic of teacher spiritualism. Third, teacher spiritualism education based on local wisdom and fourth, Media Organizational Citizenship Behaviour in achieving targets.</em>
38
Antoine-Mahut, Delphine. "Experimental Method and the Spiritualist Soul: The Case of Victor Cousin". Perspectives on Science 27, nr 5 (październik 2019): 680–703. http://dx.doi.org/10.1162/posc_a_00321.
Pełny tekst źródłaStreszczenie:
Spiritualism designates a philosophy that lays claim to the separation of mind and body and the ontological and epistemological primacy of the former. In France, it is associated with the names of Victor Cousin and René Descartes, or more precisely with what Cousin made of Descartes as the founding father of a brittle rational psychology, closed off from the positive sciences, and as a critic in respect to the empiricist legacy of the idéologues. Moreover, by considering merely the end result, severed from its polemical genesis, we are prevented from understanding how the category of experience constituted a crucial question for spiritualism itself. Through returning to the origin of these discussions in the 1826 preface to Cousin’s Fragments philosophiques, this essay pursues a threefold path: to show (1) that the public birth of Cousinian spiritualism coincides with the affirmation of applying the experimental method, issuing from Bacon, to the study of facts of consciousness; (2) that Cousin’s later evolution follows a process of radicalization—that is, in this context, of ontologization and of reduction; and (3) that by recovering this genesis, we can distinguish many forms of spiritualisms committed to the experimental method, both in alliance with the early Cousin and against the later Cousin. In this way, we can rediscover the interwoven philosophical links, lost in the process of institutionalization, between metaphysical demands and empiricist concerns, or between “French” philosophy and the legacy of Condillac.
39
Lee, Raymond L. M. "Consuming the afterlife: spirituality, neo-spiritualism and continuity of the self". Mortality 20, nr 1 (28.10.2014): 83–97. http://dx.doi.org/10.1080/13576275.2014.960377.
Pełny tekst źródła
40
Franklin, J. Jeffrey. "The Merging of Spiritualities: Jane Eyre as Missionary of Love". Nineteenth-Century Literature 49, nr 4 (1.03.1995): 456–82. http://dx.doi.org/10.2307/2933729.
Pełny tekst źródłaStreszczenie:
This essay analyzes the discourses of spirituality represented in Jane Eyre within the context of the Evangelical upheaval in the Britain of Charlotte Brontë's childhood and the mixing of supernatural with Christian elements in the "popular religion" of early-nineteenth-century British rural society. In addition to a dominant Christian spiritualism and a supernatural spiritualism, however, a third discrete discourse is identified in the text-the discourse of spiritual love. The novel stages a contest between these three competing discourses. Christianity is itself conflictually represented, being torn between the repressive, masculine Evangelicalism of Mr. Brocklehurst and the healing communion (among women) represented by Helen Burns and the figure of "sympathy." The supernatural is equally conflicted: it is shown to empower Jane and to be a necessary vehicle for bringing Christian discourse in contact with the discourse of spiritual love, but then it is denied and left, like the madwoman in the attic, as the excluded term. Finally, spiritual love is offered by the text as that which solves these contradictions, revising and merging Christianity and the supernatural to produce a rejuvenated spirituality, one that fosters what is conceived of as the "whole" person, her need for mutual human relationship, her spiritual needs, and her desire.
41
Waite, Gary K. "Spiritualism and Rationalism in Early Modern Europe". Church History and Religious Culture 101, nr 2-3 (21.07.2021): 263–85. http://dx.doi.org/10.1163/18712428-bja10024.
Pełny tekst źródłaStreszczenie:
Abstract Despite his reputation as a narcissistic Anabaptist messiah, after 1544 David Joris became an influential spiritualist who abandoned claims of a unique possession of the Holy Spirit and promoted the Spirit as active within the mind of all believers, just as he had already internalized demons and angels to the inner person. He only fully elaborated his mature pneumatology in the 1550s, and since none of those writings were printed in his lifetime, outside of correspondence and conversation it became known only when printers produced these late works starting in the 1580s. In the Dutch Republic, where spiritualism flowed freely, Joris’s creative approach to the Spirit helped shape discourse on religion and philosophy among nonconformists such as the Doopsgezinden (baptism-minded people, i.e., Mennonites) and Collegiants. These in turn contributed to the conversations of early Enlightenment philosophers, such as Descartes and Spinoza.
42
Novitasari, Yuni, Syamsu Yusuf i Ilfiandra Ilfiandra. "Perbandingan Tingkat Spiritualitas Remaja Berdasarkan Gender dan Jurusan". Indonesian Journal of Educational Counseling 1, nr 2 (31.07.2017): 163–78. http://dx.doi.org/10.30653/001.201712.12.
Pełny tekst źródłaStreszczenie:
Spirituality is a self-ability to recognize the power of the One mighty, like God. Through an understanding of spirituality, one understands the meaning itself, the meaning of life and the purpose of his life. So that the person is able to direct his self positively in any situation. Spiritual hopes can be implemented and developed in guidance and counseling in Indonesia. The research objective was to compare the level of spirituality adolescents by gender and majors. This research design surveys, with descriptive analysis techniques. Participants determined by population sampling techniques, a number of 122 adolescents (students) SMAN 1 Punggur, Lampung. Results of this research were obtained an average score of; boys r = 115.64, and the female r = 121.36. A significant level of 0.320, meaning that there is no difference. Meanwhile, the average score of 119.58 science major teens and young majors for IPS at 119.09. A significant level of 1,000 and that means there is no difference. The conclusions of the research were the level of teenage boys spiritualism relatively similar to adolescent girls, and adolescents in the spiritualism level science majors are relatively the same as the teenagers in the majors IPS. Recommendations are given is that research on the study and implementation of spiritual guidance and counseling can be developed, and teacher guidance and counseling so that this study can be considered to help develop students' independence through a spiritual approach.
43
Byrne, Georgina. "‘Angels Seen Today’. The Theology of Modern Spiritualism and its Impact on Church of England Clergy, 1852–1939". Studies in Church History 45 (2009): 360–70. http://dx.doi.org/10.1017/s0424208400002631.
Pełny tekst źródłaStreszczenie:
In 1852 an American medium, Maria Hayden, crossed the Atlantic, landed in London and began offering séances in fashionable salons. From this point on, and certainly well into the twentieth century, spiritualism proved attractive to many. What spiritualism offered was, primarily, an extravagant claim: that it was possible for the living to communicate with the departed. By various means, people from all classes, religious traditions and geographical locations ‘tried’ the spirits, seeking to make contact with famous characters from history or departed family members. Spiritualism offered, sometimes, spectacular signs and wonders: flying furniture, levitating mediums and ghostly presences, all of which attracted the attention of journalists. Fashions for such signs came and went; the claim to communicate with the dead, however, remained at the heart of spiritualism.
44
Jang, Seung-koo. "Toegye’s Simhak and Spiritualism". Korean Philosophical Society 142 (23.05.2017): 241–63. http://dx.doi.org/10.20293/jokps.2017.142.241.
Pełny tekst źródła
45
Dalrymple, T. "The comforts of spiritualism". BMJ 344, may11 1 (11.05.2012): e3316-e3316. http://dx.doi.org/10.1136/bmj.e3316.
Pełny tekst źródła
46
Clauzade, Laurent. "Auguste Comte and spiritualism". British Journal for the History of Philosophy 28, nr 5 (2.09.2020): 944–65. http://dx.doi.org/10.1080/09608788.2020.1805721.
Pełny tekst źródła
47
Rowe, David L., i Bret E. Carroll. "Spiritualism in Antebellum America". Journal of the Early Republic 18, nr 4 (1998): 740. http://dx.doi.org/10.2307/3124796.
Pełny tekst źródła
48
Doan, Ruth Alden, i Bret E. Carroll. "Spiritualism in Antebellum America". American Historical Review 105, nr 5 (grudzień 2000): 1743. http://dx.doi.org/10.2307/2652095.
Pełny tekst źródła
49
Butler, Jon, i Bret E. Carroll. "Spiritualism in Antebellum America." Journal of American History 85, nr 4 (marzec 1999): 1589. http://dx.doi.org/10.2307/2568313.
Pełny tekst źródła
50
Colbert, Charles. "Harriet Hosmer and Spiritualism". American Art 10, nr 3 (październik 1996): 29–49. http://dx.doi.org/10.1086/424272.
Pełny tekst źródła