Search results for 'Spiritual exercises History' (try it on Scholar)

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  1. Pierre Hadot (1995). Philosophy as a Way of Life: Spiritual Exercises From Socrates to Foucault. Blackwell.
    This book presents a history of spiritual exercises from Socrates to early Christianity, an account of their decline in modern philosophy, and a discussion of ...
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  2.  14
    Rebecca Bradburn Langer (forthcoming). Book Review: Protestant Spiritual Exercises: Theology, History, and Practice. [REVIEW] Interpretation 54 (1):106-106.
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  3.  9
    Igor Gasparov (2014). Spiritual Exercises as an Essential Part of Philosophical Life. Dialogue and Universalism 24 (3):45-49.
    In my paper I will argue for the thesis that spiritual exercises are an essential part of every philosophical life. My arguments are partly historical, partly conceptual in their nature. First, I show that philosophy at each stage of its history was accompanied by spiritual exercises. Next, I provide a definition of spiritual exercises as genuinely philosophical activity. Then I show that the philosophical life cannot be complete if it does not include (...) exercises. (shrink)
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  4.  16
    Arnold I. Davidson (1990). Spiritual Exercises and Ancient Philosophy: An Introduction to Pierre Hadot. Critical Inquiry 16 (3):475-482.
    Pierre Hadot, whose inaugural lecture to the chair of the History of Hellenistic and Roman Through at the Collège de France we are publishing here, is one of the most significant and wide-ranging historians of ancient philosophy writing today. His work, hardly known in the English-reading world except among specialists, exhibits that rare combination of prodigious historical scholarship and rigorous philosophical argumentation that upsets any preconceived distinction between the history of philosophy and philosophy proper. In addition to being (...)
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  5.  48
    Jeremy Bendik-Keymer (2010). Species Extinction and the Vice of Thoughtlessness: The Importance of Spiritual Exercises for Learning Virtue. [REVIEW] Journal of Agricultural and Environmental Ethics 23 (1-2):61-83.
    In this paper, I present a sample spiritual exercise—a contemporary form of the written practice that ancient philosophers used to shape their characters. The exercise, which develops the ancient practice of the examination of conscience, is on the sixth mass extinction and seeks to understand why the extinction appears as a moral wrong. It concludes by finding a vice in the moral character of the author and the author’s society. From a methodological standpoint, the purpose of spiritual (...) is to create a habit of thoughtfulness in the writer, and by way of teaching, to suggest one to the reader. Such a habit is important, at least, because virtue is a habit. In other words, there can be no learning of virtue itself without habituation into it. Accordingly, I frame the sample spiritual exercise with a deliberately controversial objection to contemporary academic virtue ethics and with a justification for why the spiritual exercise is important for taking virtue ethically. And I end the paper with some further remarks explaining the form of the exercise and its relevance to doing philosophy. In this way, the paper makes and illustrates a methodological point about virtue ethics based on a meta-ethical assumption about virtue as a habit, and it does this by focusing on a pressing environmental problem in the twenty-first century. (shrink)
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  6.  37
    Konrad Banicki (2015). Therapeutic Arguments, Spiritual Exercises, or the Care of the Self. Martha Nussbaum, Pierre Hadot and Michel Foucault on Ancient Philosophy. Ethical Perspectives 22 (4):601-634.
    The practical aspect of ancient philosophy has been recently made a focus of renewed metaphilosophical investigation. After a brief presentation of three accounts of this kind developed by Martha Nussbaum, Pierre Hadot, and Michel Foucault, the model of the therapeutic argument developed by Nussbaum is called into question from the perspectives offered by her French colleagues, who emphasize spiritual exercise (Hadot) or the care of the self (Foucault). The ways in which the account of Nussbaum can be defended (...)
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  7.  84
    François Renaud (1997). Philosophy as a Way of Life: Spiritual Exercises From Socrates to Foucault,. Journal of the History of Philosophy 35 (4).
  8.  4
    François Renaud (1997). Philosophy as a Way of Life: Spiritual Exercises From Socrates to Foucault, And: Qu'est-Ce Que la Philosophie Antique? Journal of the History of Philosophy 35 (4):637-640.
  9.  29
    Dennis J. Moberg & Martin Calkins (2001). Reflection in Business Ethics: Insights From St. Ignatius' Spiritual Exercises. [REVIEW] Journal of Business Ethics 33 (3):257 - 270.
    We examine the Spiritual Exercises developed by St. Ignatius Loyola for the purpose of informing the structure of reflection as a tool in business ethics. At present, reflection in business is used to clarify moods, expectations, theories of use, and defining moments. We suggest here that Ignatius' Exercises, which focus on ends, engage the emotions and imagination, use role modeling, and require a response, might be useful as a model for reflection in business.
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  10. Aaron D. Stalnaker (2001). Overcoming Our Evil: Spiritual Exercises and Personhood in Xunzi and Augustine. Dissertation, Brown University
    This dissertation compares the thought and practice of Xunzi, a 4th--3rd century BCE Confucian, with that of Augustine of Hippo, a 4th--5th century CE Christian. Specifically, it compares their versions of the view that human nature is significantly bad or evil, and their prescriptions for the cultivation of ethically and religiously preferable modes of life, through the practice of what Pierre Hadot has called "spiritual exercises." ;Xunzi and Augustine deploy conceptual apparatuses structured by distinctive terms of art, responding (...)
     
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  11.  9
    Daniel A. Dombowski (2009). Neoclassical Theism and Spiritual Exercises. Process Studies 38 (1):93-107.
    Relying on Pierre Hadot’s concept of philosophy as spiritual exercise, I examine Nikos Kazantzakis’ magnum opus Askitiki: Salvatores Dei (translated in English as The Saviors of God: Spiritual Exercises). Specifically, I examine the extent to which Kazantzakis offers a version of spiritual exercise appropriate for neoclassical theism, analogous to St. Ignatius’ version of spiritual exercise in the service of classical theism.
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  12.  13
    David Bates (1996). Rediscovering Collingwood's Spiritual History. History and Theory 35:29-55.
    Collingwood has often been depicted as a neglected and isolated thinker whose original ideas on the contextual nature of truth anticipated important trends in postwar thought. The spiritual aspects of his thought, however, have often been problematic, precisely because they seem to conflict with his more influential ideas. Although Collingwood's overtly theological and metaphysical writing can be safely confined to an early, perhaps even juvenile phase of his career, the spiritual dimension of some of his later work, including, (...)
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  13. Richard Rorty (2012). Redemption From Egotism: James and Proust as Spiritual Exercises. Telos: Critical Theory of the Contemporary 1 (6):243-263.
     
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  14.  3
    Len Tischler & Andre Delbecq (2015). Using The Spiritual Exercises of Ignatius of Loyola as a Basis for a Buddhist-Christian Retreat. Buddhist-Christian Studies 35 (1):213-217.
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  15.  15
    Michael McGuckian (2009). The Dynamism of Desire: Bernard J. F. Lonergan, S. J. On The Spiritual Exercises of Saint Ignatius of Loyola. By James L. Connor. [REVIEW] Heythrop Journal 50 (3):536-537.
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  16.  17
    A. J. Siqueira (1938). The Spirituality of the “Spiritual Exercises” of St. Ignatius. Thought: A Journal of Philosophy 13 (4):574-588.
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  17.  14
    John J. Smith (1941). Saint Ignatius Loyola and Prayer as Seen in the Book of the Spiritual Exercises. Thought: A Journal of Philosophy 16 (4):748-750.
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  18.  11
    Robert L. McCormack (1927). Spiritual Exercises In A Syllogism. Modern Schoolman 3 (4):55-56.
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  19.  1
    Brian D. Berry (2015). Zen and the Spiritual Exercises by Ruben L. F. Habito. Buddhist-Christian Studies 35 (1):234-237.
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  20.  15
    Dominic Cirigliano (1935). The Divine Comedy and the “Spiritual Exercises”. Thought: A Journal of Philosophy 10 (3):410-436.
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  21.  25
    Robin R. Wang (2007). Overcoming Our Evil: Human Nature and Spiritual Exercises in Xunzi and Augustine – by Aaron Stalnaker. Journal of Chinese Philosophy 34 (2):311–314.
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  22.  15
    I. I. I. Kline (2007). Review of Aaron Stalnaker, Overcoming Our Evil: Human Nature and Spiritual Exercises in Xunzi and Augustine. [REVIEW] Notre Dame Philosophical Reviews 2007 (3).
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  23.  6
    D. L. Evans (1928). Book Review:Spiritual Exercises and Their Results: An Essay in Psychology and Comparative Religion. Aelfrida Tillyard. [REVIEW] Ethics 38 (4):486-.
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  24.  4
    Patrick Madigan (2010). Loyola's Greater Narrative: The Architecture of the Spiritual Exercises in Golden Age and Enlightenment Literature. By Frédéric Conrod. Heythrop Journal 51 (1):145-146.
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  25. E. Boday (1989). The Structure of the Spiritual Exercises of Saint Ignatius of Loyola in the Light of the Teaching of Saint Thomas Aquinas on the Election. Divus Thomas 92 (3-4):241-258.
     
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  26. T. Brian Mooney, Philosophy as a Way of Life: Spiritual Exercises From Socrates to Foucault [Book Review].
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  27. Curtis W. Reese (1927). Spiritual Exercises and Their Results. By D. L. Evans. [REVIEW] Ethics 38:486.
     
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  28. L. J. Walker (1920). The Psychology of the "Spiritual Exercises". Hibbert Journal 19:401.
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  29. Herbert Alphonso (2006). Experience of «God as God» and Interreligious Dialogue. Reflections in the Light of Spiritual Theology. Gregorianum 87 (4):827-843.
    Inspired both in the biblical witness of God's call to persons throughout salvation history and in St. Ignatius Loyola's own personal experience of God-as-God under God's own pedagogical training and the subsequent transposition of this his personal experience into his book of the Spiritual Exercises , this article aims at drawing on Ignatius as a master pedagogue of genuine spiritual experience, as evidenced in the profound dynamics of his Exercises, to show how, in the light (...)
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  30. Shailer Mathews (1917). The Spiritual Interpretation of History. Philosophical Review 26 (3):342-343.
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  31. Robert W. Mclaughlin (1926). The Spiritual Element in History. The Abingdon Press.
     
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  32. Rudolf Steiner (1982). Occult History Historical Personalities and Events in the Light of Spiritual Science. Rudolf Steiner Press.
     
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  33. Rudolf Steiner (1957). Occult History Historical Personalities and Events in the Light of Spiritual Science; Six Lectures Given in Stuttgart, 27th December, 1910 to 1st January, 1911. [REVIEW]
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  34. Michael D. Ross (2003). The Unity of Spiritual and Political Exercises in Simone Weil's Call for a New Saintliness: Being, Thinking and Doing in the Quest for the Good. Dissertation, The Catholic University of America
    Simone Weil was a French philosopher and theologian, political activist and mystical writer. She graduated from the Ecole Normale Superieure, and was licensed to teach philosophy in 1931. For the following six years, Weil taught in a number of lycees and was active in radical politics. ;Beginning in late 1937, Weil had a series of mystical experiences which turned her thoughts and actions toward Catholic belief and the Christian way of action. Though never baptized, she recorded in great detail her (...)
     
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  35.  11
    A. L. H. (1938). Towards the Twentieth Century: Essays in the Spiritual History of the Nineteenth. [REVIEW] Journal of Philosophy 35 (2):50-51.
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  36. Gary Hatfield (1986). The Senses and the Fleshless Eye: The Meditations as Cognitive Exercises. In Amelie Rorty (ed.), Essays on Descartes' Meditations. University of California Press 45–76.
    According to the reading offered here, Descartes' use of the meditative mode of writing was not a mere rhetorical device to win an audience accustomed to the spiritual retreat. His choice of the literary form of the spiritual exercise was consonant with, if not determined by, his theory of the mind and of the basis of human knowledge. Since Descartes' conception of knowledge implied the priority of the intellect over the senses, and indeed the priority of an intellect (...)
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  37.  16
    Dana Jalobeanu (2012). Idolatry, Natural History, and Spiritual Medicine: Francis Bacon and the Neo-Stoic Protestantism of the Late Sixteenth Century. Perspectives on Science 20 (2):207-226.
  38.  7
    S. L. Greenslade (1947). M. Thomas Aquinas Carroll: The Venerable Bede: His Spiritual Teachings. (Studies in Mediaeval History, New Series, Vol. IX.) Pp. Ix+270. Washington, D.C.: Catholic University of America Press, 1946. Paper. [REVIEW] The Classical Review 61 (3-4):130-.
  39.  8
    Benedino Gemelli (2012). The History of Life and Death A'Spiritual'History From Invisible Matter to Prolongation of Life. Early Science and Medicine 17 (1-2):1-2.
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  40.  1
    Adrian Coates (1938). Towards the Twentieth Century: Essays in the Spiritual History of the Nineteenth. By H. V. Routh M.A., D.Lit., (Cambridge: At the University Press. 1937. Pp. X + 392. Price 21s.).The False State By Hilda D. Oakeley M.A., D.Lit., (London: Williams & Norgate, Ltd.. 1937. Pp. Xii+211. Price 6s.). [REVIEW] Philosophy 13 (49):115-.
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  41.  1
    Joseph L. Blau & Maurice Wohlgelernter (eds.) (1980). History, Religion, and Spiritual Democracy: Essays in Honor of Joseph L. Blau. Columbia University Press.
  42. John Edmondson, Barbara Horn & James McCall (2002). Book Reviews of –œCritical Times: The History of The Times Literary Supplementâ–, –œThe Copyeditorâ–™s Handbook: A Guide For Book Publishing and Corporate Communications, With Exercises and Answer Keysâ–, and –œThe African Publishing Companion: A Resource Guideâ–. [REVIEW] Logos 13 (3):177-183.
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  43. H. V. Routh (1938). Towards the Twentieth Century: Essays in the Spiritual History of the Nineteenth. Journal of Philosophy 35 (2):50-51.
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  44.  4
    Michael L. Raposa (1999). Pragmatism, Budo, and the "Spiritual Exercises": The Moral Equivalent of War. American Journal of Theology and Philosophy 20 (2):105 - 121.
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  45.  12
    Ian Hunter (2002). The Morals of Metaphysics: Kant's 'Groundwork' as Intellectual Paideia. Critical Inquiry 28 (4):908-929.
    To approach philosophy as a way of working on the self means to begin not with the experience it clarifies and the subject it discovers, but with the acts of self‐transformation it requires and the subjectivity it seeks to fashion. Commenting on the variety of spiritual exercises to be found in the ancient schools, Pierre Hadot remarks that: Some, like Plutarch’s ethismoi, designed to curb curiosity, anger or gossip, were only practices intended to ensure good moral habits. Others, (...)
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  46. Arnold Davidson (ed.) (1995). Philosophy as a Way of Life. John Wiley & Sons.
    This book presents a history of spiritual exercises from Socrates to early Christianity, an account of their decline in modern philosophy, and a discussion of the different conceptions of philosophy that have accompanied the trajectory and fate of the theory and practice of spiritual exercises. Hadot's book demonstrates the extent to which philosophy has been, and still is, above all else a way of seeing and of being in the world.
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  47. Derek Coltman (ed.) (1977). Yoga and the Hindu Tradition. University of Chicago Press.
    A popular and critical success when it first appeared in France, _Yoga and the Hindu Tradition_ has freed Yoga from the common misconceptions of the recent Yoga vogue. Jean Varenne, the distinguished French Orientalist, presents the theory of classical Yoga, in all its richness, as a method—a concrete way to reach the Absolute through spiritual exercises—which makes possible the transition from existence to essence. This excellent translation, including line drawings and charts, a glossary of technical terms, and a (...)
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  48. Werner Loser (2008). En todo amar y servir. Die ignatianischen Exerzitien--" dramatisch" gedeutet. Theologie Und Philosophie 83 (4):512.
    Das Exerzitienbuch des Ignatius von Loyola ist nicht nur ein praktisches Handbuch für den Exerzitiengeber, sondern auch das Zeugnis einer umfassenden theologischen Einsicht. Sie zu erfassen und darzulegen ist mehrfach versucht worden. Unterschiedliche Deutungsformen konkurrieren miteinander. Es legt sich nahe, das Bild, das Ignatius von Gott und Mensch, Welt und Geschichte im Sinn hat und für ein christliches Leben fruchtbar gemacht werden kann, als ein „dramatisches" zu bezeichnen. Auf welche Texte des Exerzitienbuches dabei Bezug genommen wird, in welches Konzept von (...)
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  49. Paul Richard Blum (2012). Heroic Exercises: Giordano Bruno’s De Gli Eroici Furori as a Response to Ignatius of Loyola’s Exercitia Spiritualia. Brunina and Campanelliana 18:359-373.
     
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  50.  14
    Feliz Molina (2013). Readymades in the Social Sphere: An Interview with Daniel Peltz. Continent 3 (1):17-24.
    Since 2008 I have been closely following the conceptual/performance/video work of Daniel Peltz. Gently rendered through media installation, ethnographic, and performance strategies, Peltz’s work reverently and warmly engages the inner workings of social systems, leaving elegant rips and tears in any given socio/cultural quilt. He engages readymades (of social and media constructions) and uses what are identified as interruptionist/interventionist strategies to disrupt parts of an existing social system, thus allowing for something other to emerge. Like the stereoscope that requires two (...)
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