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

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  1.  14
    James Luchte (2009). Pythagoras and the Doctrine of Transmigration: Wandering Souls. Continuum.
    Introduction: The poetic topos of the doctrine of transmigration -- Genealogy of the doctrine of transmigration -- Beyond mysticism and science : symbolism and philosophical magic -- The emergence of mystic cults and the immortal soul -- Philolaus and the question of pythagorean harmony -- The alleged critique of Pythagoras by Parmenides -- Between the earth and the sky : on the pythagorean divine -- The pythagorean bios and the doctrine of transmigration -- The path of the (...)
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  2.  11
    Richard A. Welfle (1927). Transmigration of Souls. Modern Schoolman 3 (8):123-124.
    Quite in keeping with Theosophy's modern vogue is this interesting historical study of a leading tenet of all Indian philosophy - the transmigration of souls. The Editor.
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  3.  2
    John Monfasani (2012). A Note On George Amiroutzes And His Moral Argument Against The Transmigration Of Souls. Bulletin de Philosophie Medievale 54:125-135.
    In a recently discovered set of philosophical fragments, the late Byzantine Aristotelian George Amiroutze argues against the transmigration of souls because of necessity metempsychosis would be grounded in moral evil. If souls were of the same nature , then metempsychosis entails like exploiting and killing like. If one attempts to escape the moral dilemma through vegetarianism, then one falls into another moral dilemma, namely, the view that nature and the author of nature are evil since the order of nature (...)
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  4.  11
    James Hankins (forthcoming). Marsilio Ficino on Reminiscentia and the Transmigration of Souls. Rinascimento 45.
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  5.  17
    Giannis Stamatellos (2013). Plotinus on Transmigration: A Reconsideration. Journal of Ancient Philosophy 7 (1):49 - 64.
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  6.  9
    Berel Dov Lerner (2005). A Multicultural Dialogue on the Transmigration of Souls. Think 3 (9):77-86.
    Three students, namely Walid, a Druze man, Fatimah, a Muslim woman and Sigal, a secular Jewish woman are eating lunch in the cafeteria at the Western Galilee Academic College.
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  7. Daniel E. Walker (1999). Suicidal Tendencies: African Transmigration in the History and Folklore of the Americas. Griot 18:10-18.
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  8. F. Chenet (2002). Thème - philosophie grecque et pensées orientales - de quelques parallèles grecs Des doctrines indiennes de l'acte et de ses effets (karman) et de la transmigration (samsara) chez le néoplatonicien hiéroclès. Revue de Philosophie Ancienne 20 (2):57-82.
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  9.  1
    Plutarchi Chaeronensis Moralia & Plutarchi Moralia (2008). Plutarch of Chaeronea and Porphyry on Transmigration–Who is the Author of Stobaeus I 445.14–448.3 (W.-H.)? Classical Quarterly 58:250-255.
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  10.  5
    Christoph Helmig (2008). Plutarch of Chaeronea and Porphyry on Transmigration – Who is the Author of Stobaeus I 445.14–448.3 (W.-H.)? Classical Quarterly 58 (01):250-255.
  11. Francois Chenet (2002). De quelques parallèles grecs des doctrines indiennes de l'acte et de ses effets (Karman) et de la transmigration (samsãra) chez le néoplatonicien Hiéroclès. Revue de Philosophie Ancienne 20 (2):57-82.
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  12.  14
    Madayo Kahle (2010). Los ciclos cósmicos y la imagen del continuo renacer en los Vedas. 'Ilu. Revista de Ciencias de Las Religiones 15:105-128.
    Los ciclos de la naturaleza han marcado profundamente tanto la cosmovisión reflejada en los himnos védicos como el desarrollo del ritualismo brahmánico. Siguiendo un progresivo proceso de abstracción, el hombre asocia cada vez más su destino a estos ciclos cósmicos lo que conduce a la doctrina de la transmigración de las almas.
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  13.  19
    Madayo Kahle (2012). Pániker, Agustín, "El sueño de Shitala: Viaje al mundo de las religiones". [REVIEW] 'Ilu. Revista de Ciencias de Las Religiones 17:273-274.
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  14.  21
    Ana Isabel Jiménez San Cristóbal (2012). Bernábé, Alberto – Kahle, Madayo – Santamaría, Marco Antonio (eds.), "Reencarnación. La transmigración de las almas entre Oriente y Occidente.". [REVIEW] 'Ilu. Revista de Ciencias de Las Religiones 17:260-264.
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  15.  2
    D. Tarrant & A. Cameron (1939). The Pythagorean Background of the Theory of Recollection. Journal of Hellenic Studies 59 (2):164.
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  16.  4
    Ananda K. Coomaraswamy (1945). Recollection, Indian and Platonic and On the One and Only Transmigrant. Journal of Philosophy 42 (6):165-165.
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  17.  5
    Roxanne D. Marcotte (2004). La conversion tardive d'un philosophe: Abu al-Barakat al-Baghdidi (mort vers 545/1150) sur "L'Intellect et sa quiddite" (al-'Aql wa mahiyyatu-hu). [REVIEW] Documenti E Studi Sulla Tradizione Filosofica Medievale 15 (1):201-226.
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  18. Lingji (2010). Mu Dan Hua de Yin Zhang: Cai Yun San Bu Qu = the Rhythm of the Fortune. Lian Jing Chu Ban Shi Ye Gong Si.
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  19. Herbert Strainge Long (1948). A Study of the Doctrine of Metempsychosis. Princeton, N.J.[S.N.].
  20. Mark W. Muesse (2003). Great World Religions, Hinduism. Teaching Co..
    Lecture 1. Hinduism in the world and the world of Hinduism -- Lecture 2. The early cultures of India -- Lecture 3. The world of the Veda -- Lecture 4. From the Vedic tradition to classical Hinduism -- Lecture 5. Caste -- Lecture 6. Men, women, and the stages of life -- Lecture 7. The way of action -- Lecture 8. The way of wisdom -- Lecture 9. Seeing God -- Lecture 10. The way of devotion -- Lecture 11. The (...)
     
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  21.  28
    Brian Ogren (2009). Renaissance and Rebirth: Reincarnation in Early Modern Italian Kabbalah. Brill.
    This book addresses the problematic question of the roles and achievements of Jews who lived in Italy in the development of Renaissance culture in its Jewish ...
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  22.  22
    Karl H. Potter (1991). Presuppositions of India's Philosophies. Motilal Banarsidass Publishers.
    A brief account of karma and transmigration is followed by an introduction to Indian ways of assessing arguments. The body of the work canvasses the systems of Nyaya Vaisesika, Buddhism, Jainism, Samkhya and Advaita Vedanta.
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  23. Douglas C. Long (1977). Disembodied Existence, Physicalism, and the Mind-Body Problem. Philosophical Studies 31 (May):307-316.
    The idea that we may continue to exist in a bodiless condition after our death has long played an important role in beliefs about immortality, ultimate rewards and punishments, the transmigration of souls, and the like. There has also been long and heated disagreement about whether the idea of disembodied existence even makes sense, let alone whether anybody can or does survive dissolution of his material form. It may seem doubtful that anything new could be added to the debate (...)
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  24.  7
    Leonard Irwin Eisenberg (forthcoming). A New Natural Interpretation of the Empty Tomb. International Journal for Philosophy of Religion:1-11.
    Clues in the Gospels, evidence from Jewish historian Josephus, belief in the transmigration of souls, and well-documented examples of erroneous declarations of death, combine to support a natural explanation for the Easter story: Jesus survives his short stay on the cross, and is discovered to be barely alive by the few followers who retrieve him. Fearful because they have illegally retrieved a condemned man, they carry out a decoy burial in a tomb. Jesus expires soon after, and is buried (...)
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  25.  28
    Cristina Ionescu (2006). The Mythical Introduction of Recollection in the Meno (81A5–E2). Journal of Philosophical Research 31:153-170.
    This essay explores the relevance of Socrates’ mythical introduction of recollection in the Meno. I argue that the passage at 81a5–e2 addresses different levels of understanding, a superficial and a deeper one, corresponding to a literal and a metaphorical reading respectively. The major themes addressed in this passage—the immortality of the soul, transmigration, rewards and punishments in the after-life, Hades, the kinship of all nature and anamnesis—have distinct meanings depending on whether we approach them with a Platonic or an (...)
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  26.  10
    Ovidiu Balan (2007). Betrachtungen über die Anfänge der altgriechischen Lehre der Seelenwanderung. Cultura 4 (2):83-89.
    On the Beginnings of the Greek Doctrine of the Transmigration of Souls. In this article, I state that attendant on the acceptance of the idea of an immortalsoul is a legitimate question concerning the soul's status before the individual's birth and after its death. Whether the Greeks were the originators of the doctrine of the transmigration of souls or this was an influence from another culture is still open to debate.
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  27.  31
    John Michael Corrigan (2010). The Metempsychotic Mind: Emerson and Consciousness. Journal of the History of Ideas 71 (3):433-455.
    This article argues that Ralph Waldo Emerson employs metempsychosis (reincarnation or the transmigration of the soul into successive bodies) as a figurative template for human consciousness. Mapping various traditions from Hinduism, Pythagoreanism, Platonism, and Neoplatonism onto the vastness of the geological and biological records, Emerson translates metaphysics for modernity: he depicts the soul's journey through the chronological sequence of history as a poetic process that culminates in a tenuous form of self-knowledge.
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  28.  15
    Peter Adamson (2012). Abū Bakr Al-Rāzī on Animals. Archiv für Geschichte der Philosophie 94 (3):249-273.
    Abū Bakr al-Rāzī (d. 925), a doctor known not only for his medical expertise but also for his notorious philosophical ideas, has not yet been given due credit for his ideas on the ethical treatment of animals. This paper explores the philosophical and theological background of his remarks on animal welfare, arguing that al-Rāzī did not (as has been claimed) see animals as possessing rational, intellectual souls like those of humans. It is also argued that al-Rāzī probably did not, as (...)
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  29.  9
    Perry Zurn (2014). Publicity and Politics: Foucault, the Prisons Information Group, and the Press. Radical Philosophy Review 17 (2):403-420.
    This essay argues that publicity is a necessary precondition for both politics and philosophy. Against the backdrop of the traditional dismissal of publicity as a leveling of difference, the author develops Foucault’s positive use of publicity in the Prisons Information Group as a technique of differentiation. The essay therefore proceeds in four parts: 1) it contextualizes the Prisons Information Group within Foucault’s life and work, 2) it identifies four specific modes of publicity utilized by the group, 3) it argues that, (...)
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  30.  10
    J. D. Goldstein (2004). The `Bees Problem' in Hegel's Political Philosophy: Habit, Phronesis and Experience of the Good. History of Political Thought 25 (3):481-507.
    As in the transmigration of souls after death in the Pythagorean myth that Socrates recounts in the Phaedo, for G.W.F. Hegel, in the Philosophy of Right, individuals are also 'reborn' out of their original nature into a 'second nature'. This article asks whether the Hegelian transmigration aims at their becoming nothing higher than that 'race of tame and social creatures . . . bees perhaps, wasps, or ants' which the Pythagorean myth relates is the fate of those who (...)
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  31.  13
    Anna Corrias (2012). Imagination and Memory in Marsilio Ficinos Theory of the Vehicles of the Soul1. International Journal of the Platonic Tradition 6 (1):81-114.
    Abstract The ancient Neoplatonic doctrine that the rational soul has one or more vehicles—bodies of a semi-material nature which it acquires during its descent through the spheres—plays a crucial part in Marsilio Ficino's philosophical system, especially in his theory of sense-perception and in his account of the afterlife. Of the soul's three vehicles, the one made of more or less rarefied air is particularly important, according to Ficino, during the soul's embodied existence, for he identifies it with the spiritus , (...)
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  32.  4
    Jorge Luis Borges (1975). Post-Lecture Discussion of His Own Writing. Critical Inquiry 1 (4):719-721.
    You see, I'm not really a thinker. I am a literary man and I have done my best to use the literary possibilities of philosophy, although I'm not a philosopher myself, except in the sense of being very puzzled with the world and with my own life. But when people ask me, for example, if I really believe that the cosmic process will go on and will repeat itself, I say I have nothing at all to do with that. I (...)
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  33.  9
    John Glucker (1999). A Platonic Cento in Cicero. Phronesis 44 (1):30-44.
    "De Divinatione" 1.115 has been ascribed in the past to Posidonius, to 'a Pythagoreanizing Posidonius', or to 'the Stoics'. Its emphasis on the soul's eternity and knowledge of 'all things in Hades and on earth' precludes such sources. I point out that the passage contains clear reminiscences of the myth of transmigration and ἀνάμνησις in Meno and of a passage in the myth of Er, probably combining them with "Republic" 571-2. No philosopher or school known to us could be (...)
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  34.  11
    John Glucker (1999). A Platonic Cento in Cicero. Phronesis 44 (1):30 - 44.
    "De Divinatione" 1.115 has been ascribed in the past to Posidonius, to 'a Pythagoreanizing Posidonius', or to 'the Stoics'. Its emphasis on the soul's eternity and knowledge of 'all things in Hades and on earth' precludes such sources. I point out that the passage contains clear reminiscences of the myth of transmigration and ἀνάμνησις in Meno and of a passage in the myth of Er, probably combining them with "Republic" 571-2. No philosopher or school known to us could be (...)
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  35.  3
    Hui -Lin Li (1960). A Theory on the Ancestry of Angiosperms. Acta Biotheoretica 13 (4):185-202.
    By inferences from fossil records and circumstantial evidences, it is now generally postulated that angiosperms have a much longer history than hitherto believed and that they have already existed probably in Jurassic time. Studies in vascular tissues and reproductive, structures have negated the possibility of originating angiosperms from various gymnosperm groups. Chronologically, this derivation will be also an impossibility.From a consideration of various aspects in the life history of angiosperms, a hypothesis is here presented postulating that protangiosperms originated in an (...)
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  36. Peter Adamson (2012). Abū Bakr Al-Rāzī on Animals. Archiv für Geschichte der Philosophie 94 (3).
    Abū Bakr al-Rāzī, a doctor known not only for his medical expertise but also for his notorious philosophical ideas, has not yet been given due credit for his ideas on the ethical treatment of animals. This paper explores the philosophical and theological background of his remarks on animal welfare, arguing that al-Rāzī did not see animals as possessing rational, intellectual souls like those of humans. It is also argued that al-Rāzī probably did not, as is usually believed, endorse human-animal (...). His ethical stance does not in any case depend on shared characteristics of humans and animals, but rather on the need to imitate God’s providence and mercy. (shrink)
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  37. Andrew Smith (2011). Plotinus, Porphyry and Iamblichus: Philosophy and Religion in Neoplatonism. Ashgate Variorum.
    Unconsciousness and quasiconsciousness in Plotinus -- The significance of practical ethics for Plotinus -- Action and contemplation in Plotinus -- Eternity and time -- Soul and time in Plotinus -- Reason and experience in Plotinus -- Plotinus on fate and free will -- Potentiality and the problem of plurality in the intelligible world -- Dunamis in Plotinus and Porphyry -- Plotinus and the myth of love -- The object of perception in Plotinus -- Plotinus on ideas between Plato and Aristotle (...)
     
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