Search results for 'Asceticism' (try it on Scholar)

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  1. Christopher Hamilton (1998). Kierkegaard on Truth as Subjectivity: Christianity, Ethics and Asceticism. Religious Studies 34 (1):61-79.score: 12.0
    This paper is an exploration and interpretation of Kierkegaard's account of Christian belief. I argue that Kierkegaard believed that the Christian metaphysical tradition was exhausted and hence that there could be no defence of belief in God in purely rational terms. I defend this interpretation against objections, going on to argue that Kierkegaard thought it possible to defend a post-metaphysical conception of religious belief. I argue that Kierkegaard thought that such a defence was available if we understand correctly what it (...)
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  2. Joshua Parens (2003). Maimonidean Ethics Revisited: Development and Asceticism in Maimonides? Journal of Jewish Thought and Philosophy 12 (3):33-62.score: 12.0
    Most recent interpreters of Maimonides argue that his ethical views develop from support of the mean in Eight Chapters to support of asceticism in "Laws Concerning Character Traits" and the Guide. This article challenges that interpretation: first, through a reconsideration of Aristotle's views on the mean and the relation of the ethically virtuous life to the contemplative life, and, second, through a reconsideration of Maimonides' texts. One riddle recommends we not jump to conclusions about Maimonides' views: In Eight Chapters (...)
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  3. Susanna Elm (1996). 'Virgins of God': The Making of Asceticism in Late Antiquity. Clarendon Press.score: 12.0
    Situated in a period that witnessed the genesis of institutions that have lasted to this day, this path-breaking study looks at how ancient Christian women, particularly in Asia Minor and Egypt, initiated ascetic ways of living, and how these practices were then institutionalized. Susanna Elm demonstrates that--in direct contrast to later conceptions--asceticism began primarly as an urban movement, in which women were significant protagonists. In the process, they completely transformed and expanded their roles as wife, mother, or widow: as (...)
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  4. Andrea R. Jain & Jeffrey J. Kripal (2009). Quietism and Karma Non-Action as Non-Ethics in Jain Asceticism. Common Knowledge 15 (2):197-207.score: 12.0
    This essay is conceived as a contribution to the academic debate on the ethical status of mystical traditions with regard to Jain asceticism in particular and—through comparison of Jain with Advaita Vedanta asceticism—to ideologies of radical quietism more generally. For both Jain and Advaita Vedantic ascetic traditions, the material world, and particularly the body, are the primary obstacles to spiritual development. We deal with the social, physical, and environmental implications of such a worldview, rather than with the practice (...)
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  5. Evental Aesthetics (2014). Poverty and Asceticism (Vol. 2 No. 4,2014). Evental Aesthetics 2 (4):1-107.score: 12.0
    This issue profiles various attempts, both successful and fraught, to engage the divide between asceticism and opulence, between materialism and poverty.
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  6. Joanna Demers (2014). Poverty and Asceticism: Introduction. Evental Aesthetics 2 (4):4-6.score: 12.0
    This issue profiles various attempts, both successful and fraught, to engage the divide between asceticism and opulence, between materialism and poverty.
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  7. James Harvey-Davitt (2014). Collision: “Non-Film”: A Dialogue Between Rancière and Panahi on Asceticism as a Political Aesthetic. Evental Aesthetics 2 (4).score: 12.0
    Iranian national cinema is showing the scars of artistic persecution. The aesthetic landscape of this national cinema has become one of stark confines – both in its thematic allowances and its aesthetic possibilities. However, these confinements, both physical and technological, have not merely been passively affected by ideological constraints but have also been active in affecting ideological discourse, answering back as it does within imposed limitations. What we are seeing in contemporary Iranian cinema, I believe, is a complex movement of (...)
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  8. Matthew Lamb (2011). Philosophy as a Way of Life: Albert Camus and Pierre Hadot. Sophia 50 (4):561-576.score: 9.0
    This paper compares Pierre Hadot’s work on the history of philosophy as a way of life to the work of Albert Camus. I will argue that in the early work of Camus, up to and including the publication of The Myth of Sisyphus , there is evidence to support the notions that, firstly, Camus also identified these historical moments as obstacles to the practice of ascesis, and secondly, that he proceeded by orienting his own work toward overcoming these obstacles, and (...)
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  9. Bernd Magnus (1999). Asceticism and Eternal Recurrence: A Bridge Too Far. Southern Journal of Philosophy 37 (S1):93-111.score: 9.0
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  10. John Behr (1993). Shifting Sands: Foucault, Brown and the Framework of Christian Asceticism. Heythrop Journal 34 (1):1–21.score: 9.0
  11. W. Scott Blanchard (2001). Petrarch and the Genealogy of Asceticism. Journal of the History of Ideas 62 (3):401-423.score: 9.0
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  12. Pravas Jivan Chaudhury (1965). Asceticism in Tagore's Aesthetics. Journal of Aesthetics and Art Criticism 24 (1):213-217.score: 9.0
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  13. Ken Gemes, Life-Denial Versus Life-Affirmation: Schopenhauer and Nietzsche on Pessimism and Asceticism.score: 9.0
    Book synopsis: A Companion to Schopenhauer provides a comprehensive guide to all the important facets of Schopenhauer’s philosophy. The volume contains 26 newly commissioned essays by prominent Schopenhauer scholars working in the field today.
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  14. Carla Oliveira (2013). Dionísio e o crucificado: estudo sobre o divino a partir das perspectivas trágica e ascética segundo Nietzsche. Horizonte 11 (30):804-805.score: 9.0
    Dissertação de Mestrado OLIVEIRA, Carla Bianca Costa de. Dioniso e o crucificado : estudo sobre o divino a partir das perspectivas trágica e ascética segundo Nietzsche. 2012. 142 folhas. Dissertação (Mestrado) – Pontifícia Universidade Católica de Minas Gerais, Programa de Pós-graduação em Ciências da Religião, Belo Horizonte. Palavras-chave : Filosofia trágica. Ascetismo. Dionisíaco. Deus. Nietzsche. Religião e contemporaneidade. Keywords : Philosophy tragic. Asceticism. Dionysiac. God. Nietzsche. Religion and contemporaneity.
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  15. Alice Ramos (2010). Technologies of the Self: Truth, Asceticism, and Autonomy. Journal of French and Francophone Philosophy 6 (1-2):20-29.score: 9.0
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  16. Margaret A. Simons (2006). Beauvoir's Early Philosophy: 1926-27. In Simone de Beauvoir, Barbara Klaw, Margaret A. Simons & Marybeth Timmermann (eds.), Diary of a Philosophy Student, Volume 1: 1926-27. University of Illinois Press. 29-50.score: 9.0
    For philosophers familiar with the traditional interpretation of Simone de Beauvoir as a literary writer and philosophical follower of Jean-Paul Sartre, Beauvoir’s 1926-27 student diary is a revelation. Inviting an exploration of Beauvoir’s early philosophy foreclosed by the traditional interpretation, the student diary reveals Beauvoir’s early dedication to becoming a philosopher and her early formulation of philosophical problems and positions usually attributed to Sartre’s influence, such as the central problem of “the opposition of self and other,” years before she first (...)
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  17. Robert Gooding-Williams (1999). Comments on Bernd Magnus's “A Bridge Too Far: Asceticism and Eternal Recurrence”. Southern Journal of Philosophy 37 (S1):113-118.score: 9.0
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  18. Luis Fernando Cardona Suárez (2012). On Schopenhauer's Liberating Asceticism as Freedom in the Phenomenon. Universitas Philosophica 29 (59):211-237.score: 9.0
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  19. Andrey Ivanov (2012). St. Bernard: Apology and Architectural Art. Trans/Form/Ação 35 (SPE):179-186.score: 9.0
    Este artigo busca expor as críticas de Bernardo de Claraval às superfluidades humanas no texto da Apologia, especialmente aquelas referentes à arte arquitetural. Em segundo lugar, procura analisar as implicações estéticas do ascetismo cisterciense e bernardiano. As críticas de Bernardo exercem uma influência decisiva na ornamentação e fazem nascer uma nova arquitetura. This paper is to expose the criticism of human superfluities at Bernard of Clairvaux in the text of the Apology, especially those related to architectural art. Secondly, analyzes the (...)
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  20. Geoffrey D. Dunn (2012). The Call to Perfection, Financial Asceticism, and Jerome. Augustinianum 52 (1):197-218.score: 9.0
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  21. David W. Fagerberg (1999). Gratitude as the Basis for Asceticism in Chesterton. The Chesterton Review 25 (4):451-477.score: 9.0
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  22. Geoffrey Galt Harpham (1987). The Ascetic Imperative in Culture and Criticism. University of Chicago Press.score: 9.0
    In this bold interdisciplinary work, Geoffrey Galt Harpham argues that asceticism has played a major role in shaping Western ideas of the body, writing, ethics, ...
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  23. Kathleen R. Arnold (2005). Asceticism in Contemporary Political Theory: Marx, Weber, Nietzsche and Beyond. Theory and Event 8 (2).score: 9.0
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  24. Caroline Giles Banks (1996). “There Is No Fat in Heaven”: Religious Asceticism and the Meaning of Anorexia Nervosa. Ethos 24 (1):107-135.score: 9.0
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  25. Edmund J. Hogan (1937). The Psychology of Asceticism. Thought 12 (2):326-330.score: 9.0
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  26. Edgar Hösch (1970). Asceticism and Monkhood in the Ancient World and in the Early Church. Philosophy and History 3 (2):211-211.score: 9.0
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  27. Isabelle Jonveaux (2012). Asceticism and the Place of the Body in Modern Monastic Prayer. In Giuseppe Giordan & Enzo Pace (eds.), Mapping Religion and Spirituality in a Postsecular World. Brill. 22--151.score: 9.0
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  28. Isabelle Jonveaux (2011). The Monk and the Athlete. Is an Athletic Performance the Modern Asceticism? Disputatio Philosophica 12 (1):53-65.score: 9.0
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  29. Dirk Krausmüller (2007). Moral Rectitude Vs. Ascetic Prowess: The Anonymous Treatise on Asceticism (Edition, Translation and Dating) 101-124. Byzantinische Zeitschrift 100 (1):101-124.score: 9.0
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  30. Carl August Lückerath (1985). Asceticism and Civilization. Pre-Benedictine and Early Benedictine Monasticism at the Cradle of Europe. Philosophy and History 18 (1):70-74.score: 9.0
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  31. A. Lee (1999). Review. 'Virgins of God'. The Making of Asceticism in Late Antiquity. S Elm. The Classical Review 49 (2):451-453.score: 9.0
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  32. Rebecca J. Lester (1995). Embodied Voices: Women's Food Asceticism and the Negotiation of Identity. Ethos 23 (2):187-222.score: 9.0
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  33. Jeffery D. Long (2009). The Paradoxes of Radical Asceticism: Jainism as a Therapeutic Paradigm. In G. Derfer, Z. Wang & M. Weber (eds.), The Roar of Awakening. A Whiteheadian Dialogue Between Western Psychotherapies and Eastern Worldviews. Ontos Verlag. 3--71.score: 9.0
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  34. Geoffrey Parrinder (1975). Wendy Doniger O'Flaherty. Asceticism and Eroticism in the Mythology of Śiva. Pp. Xiv + 386. (Oxford University Press, 1973.) £8. [REVIEW] Religious Studies 11 (3):359.score: 9.0
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  35. A. C. P. (1956). Christian Asceticism and Modern Man. Review of Metaphysics 10 (1):187-187.score: 9.0
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  36. Gregory Bailey (1984). Altered States of Consciousness as Initiatory Rituals in Hindu Asceticism. In Richard A. Hutch & Peter G. Fenner (eds.), Under the Shade of a Coolibah Tree: Australian Studies in Consciousness. University Press of America. 203.score: 9.0
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  37. Arabinda Basu (1978). Ashrams as Permanent Forms of Asceticism. Journal of Dharma 3:114-121.score: 9.0
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  38. Jana Marguerite Bennett (2014). Theology on the Menu: Asceticism, Meat and Christian Diet, by David Grumett and Rachel Muers (London: Routledge, 2010), X + 207 Pp. [REVIEW] Modern Theology 30 (1):171-173.score: 9.0
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  39. D. Bosco (1990). Philosophy and Asceticism in 17th-Century France. Rivista di Filosofia Neo-Scolastica 82 (1):3-45.score: 9.0
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  40. Travis Butler (2012). A Riveting Argument in Favor of Asceticism in the Phaedo. History of Philosophy Quarterly 29 (2).score: 9.0
     
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  41. Juan Masia Clavel & Moe Kuwano (2008). Return to the Unity of Body and Mind: Encounter of Asceticism, Therapy and Philosophy in Japan. Pensamiento 64 (242):889-902.score: 9.0
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  42. M. J. Edwards (2001). Scriptural Lessons E. A. Clark: Reading Renunciation. Asceticism and Scripture in Early Christianity . Pp. Xiii + 420. Princeton: Princeton University Press, 1999. Cased, £41. ISBN: 0-691-00511-. [REVIEW] The Classical Review 51 (01):76-.score: 9.0
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  43. David L. Fairchild (1995). The Good Body: Asceticism in Contemporary Culture - Mary G. Winkier and Letha B. Cole, Editors (New Haven, CT and London: Yale University Press, 1994). Journal of the Philosophy of Sport 22 (1):118-122.score: 9.0
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  44. Richard Flower (2011). Asceticism (R.) Finn Op Asceticism in the Graeco-Roman World. Pp. Xii + 182. Cambridge: Cambridge University Press, 2009. Paper, £16.99, US$29.99 (Cased, £50, US$80). ISBN: 978-0-521-68154-4. (978-0-521-86281-3 Hbk). [REVIEW] The Classical Review 61 (1):199-201.score: 9.0
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  45. Robin Lane Fox (2005). Response IV—Asceticism and Authority. Augustinian Studies 36 (1):265-276.score: 9.0
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  46. Rebecca Krawiec (2008). Asceticism. In Susan Ashbrook Harvey & David G. Hunter (eds.), The Oxford Handbook of Early Christian Studies. Oup Oxford.score: 9.0
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  47. Ross Labrie (2010). Asceticism in the Writings of Thomas Merton. Logos 13 (1).score: 9.0
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  48. Ramdas Lamb (2005). Raja Yoga, Asceticism, and the Ramananda Sampraday. In Gerald James Larson & Knut A. Jacobsen (eds.), Theory and Practice of Yoga: Essays in Honour of Gerald James Larson. Brill. 110--317.score: 9.0
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  49. Leonard Lawlor (2012). Asceticism and Sexuality : "Cheating Nature" in Bergson's The Two Sources of Morality and Religion. In Alexandre Lefebvre & Melanie Allison White (eds.), Bergson, Politics, and Religion. Duke University Press.score: 9.0
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  50. Leonard Lawlor (2002). Asceticism and Sexuality. Philosophy Today 46 (5):92-101.score: 9.0
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