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

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  1.  69
    R. Forman (ed.) (1990). The Problem of Pure Consciousness: Mysticism and Philosophy. Oxford University Press.
    Are mystical experiences primarily formed by the mystic's cultural background and concepts, as modern day "constructivists" maintain, or do mystics in some way transcend language, belief, and culturally conditioned expectations? Do mystical experiences differ in the different religious traditions, as "pluralists" contend, or are they identical across cultures? Twelve contributors here attempt to answer these questions through close examination of a particular form of mystical experience, "Pure Consciousness"--the experience of being awake but devoid of intentional content for consciousness. The contributors (...)
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  2.  9
    Alan Schwerin (2002). Metaphysics, Mysticism and Russell. Contemporary Philosophy (1 & 2): 45 - 50.
    Towards the end of 1911, Russell complains that philosophy has unfortunately not produced a set of religious beliefs that he can rely on in his personal life. Early in his career philosophy had appeared very promising. But the adoption of G.E. Moores's philosophical views put paid to the "last hope of getting any creed out of philosophy". My paper is an attempt to show that Russell ought to celebrate, and not complain about the products of his philosophical endeavours. His correspondence (...)
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  3.  74
    Gary E. Bowman (2014). Einstein and Mysticism. Zygon 49 (2):281-307.
    Albert Einstein deliberately and repeatedly expressed his general religious views. But what were his views of mysticism? His statements on the subject were few, relatively obscure, and often misunderstood. A coherent answer requires setting those statements in historical, cultural, and theological context, as well as examining Einstein's philosophical and religious views. Though the Einstein that emerges clearly rejected supernatural mysticism, his views of “essential” mysticism were—though largely implicit—more nuanced, more subtle, and ultimately more sympathetic than “mere appearance” (...)
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  4.  21
    R. Forman (1998). What Does Mysticism Have to Teach Us About Consciousness? In Stuart R. Hameroff, Alfred W. Kaszniak & A. C. Scott (eds.), Journal of Consciousness Studies. MIT Press 185-201.
    One of the most exciting aspects of this journal, of which I am proud to be an executive editor, is that it has become a venue in which so many distinct fields can interact on a single question, that of consciousness. I know of no other question, or journal, which has brought together so many voices, from so many fields, to swirl around a single topic. It is exciting both to provide a forum and to be a part of this (...)
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  5.  44
    Marc De Kesel (2013). Misers or Lovers? How a Reflection on Christian Mysticism Caused a Shift in Jacques Lacan's Object Theory. Continental Philosophy Review 46 (2):189-208.
    In his sixth seminar, Desire and Its Interpretation (1956–1957), Lacan patiently elaborates his theory of the ‘phantasm’ ($◊a), in which the object of desire (object small a) is ascribed a constitutive role in the architecture of the libidinal subject. In that seminar, Lacan shows his fascination for an aphorism of the twentieth century Christian mystic Simone Weil in her assertion: “to ascertain exactly what the miser whose treasure was stolen lost: thus we would learn much.” This is why, in his (...)
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  6. G. William Barnard (1997). Exploring Unseen Worlds William James and the Philosophy of Mysticism. Monograph Collection (Matt - Pseudo).
    This dissertation provides an interpretative and critical analysis of James's understanding of mysticism, an analysis that looks beyond merely the Varieties, and instead, engages James's work as a whole. The primary thesis of this dissertation is that the complexities of James's own positions on mysticism need to be unravelled and set within the context of his broader philosophical work; I argue that his radical empiricism, philosophical anthropology, pluralistic pantheism, and pragmatism, while not directly emerging out of his interests (...)
     
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  7.  15
    Elliot R. Wolfson (2006). Venturing Beyond: Law and Morality in Kabbalistic Mysticism. Oxford University Press.
    Are mysticism and morality compatible or at odds with one another? If mystical experience embraces a form of non-dual consciousness, then in such a state of mind, the regulative dichotomy so basic to ethical discretion would seemingly be transcended and the very foundation for ethical decisions undermined. Venturing Beyond - Law and Morality in Kabbalistic Mysticism is an investigation of the relationship of the mystical and moral as it is expressed in the particular tradition of Jewish mysticism (...)
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  8. C. Clarke (ed.) (2005). Ways of Knowing: Science and Mysticism Today. Imprint Academic.
    The editorial stance of this book is that mysticism and science offer a way forward here, but only if they abandon the idol of a single logical synthesis and acknowledge the diversity of different ways of knowing. The contributors from disciplines as diverse as music, psychology, mathematics and religion, build a vision that honours diversity while pointing to an implicit unity.
     
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  9.  3
    Daniel Zelinski (2007). From Prudence to Morality: A Case for the Morality of Some Forms of Nondualistic Mysticism. Journal of Religious Ethics 35 (2):291 - 317.
    Several contemporary philosophers have charged that there is a conceptual tension between nondualistic types of mystical awareness--an awareness of some particular conception of the divine as an all-pervasive unity within which there are no distinct substances--and the social character of morality. However, some nondualistic mystics have conceptualized enlightenment not only as being compatible with moral virtue--specifically, compassion and care--but as providing a foundation for it. I here offer a conceptual model for this grounding, at least according to Dōgen Zenji and (...)
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  10.  15
    Ricardo Da Costa (2009). Transcendence above immanence: the Soul in mysticism of Bernard of Clairvaux (1090-1153). Anales Del Seminario de Historia de la Filosofía 26:97-105.
    This work will examine the concept of soul developed in mysticism of abbot Bernard of Clairvaux (1090-1153). For this, I will analyze extracts of five writings namely the Third Series of Sentences, three of his Liturgical Sermons, and the parabola The Three Children of the King.
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  11.  22
    Robert K. C. Forman (ed.) (1998). The Innate Capacity: Mysticism, Psychology, and Philosophy. Oxford University Press.
    This is a sequel to Forman's well-received collection, The Problems of Pure Consciousness (OUP 1990). The essays in this previous volume argued that some mystical experiences do not seem to be formed or shaped by the language system--a thesis that stands in sharp contrast to the constructivist school, which holds that all mysticism is the product of a cultural and linguistic process. In The Innate Capacity, the same scholars put forward a hypothesis about the formative causes of these "pure (...)
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  12.  15
    Carol Mastrangelo Bové (2013). Kristeva's Thérèse: Mysticism and Modernism. Journal of French and Francophone Philosophy 21 (1):105-115.
    This essay focuses on Julia Kristeva’s recent volume Thérèse mon amour: Sainte Thérèse d’Avila (2008) , describing and placing this blend of novel, play, psychoanalytic cultural theory, and case history in the context of her work. I argue that the volume contributes to an understanding of religion’s impact—especially Catholic mysticism--on Western categories of women. I address in particular Thérèse ’s mysticism and modernist use of a feminine figure to subvert practices threatening the vitality of the psyche and of (...)
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  13. Alexander Altmann (1969). Studies in Religious Philosophy and Mysticism. London, Routledge & K. Paul.
    The twelve studies here are arranged in three distinct groups – Arabic and Judaeo-Arabic philosophy, Jewish mysticism, and modern philosophy. One theme that appears in various forms and from different angles in the first two sections is that of ‘Images of the Divine’. It figures not only in the account of mystical imagery but also in the discussion of the ‘Know thyself’ motif, and is closely allied to the subject-matter of the studies dealing with man’s ascent to the vision (...)
     
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  14.  36
    Peter Gan Chong Beng (2009). Union and Difference: A Dialectical Structuring of St. John of the Cross' Mysticism. Sophia 48 (1):43-57.
    This paper intends to append the frame of dialectic upon St. John of the Cross’ delineation of mysticism. Its underlying hypothesis is that the dialectical structuring of St. John’s mystical theology promises to unravel the web of relational concepts embedded within his immense writings on this unique phenomenon. It is hoped that as a consequence of this undertaking, relevant pairs of correlative opposites that figure prominently in mysticism can be elucidated and perhaps come to some form of resolution.
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  15.  25
    Daniel Zelinski (2011). On Pike on “Union Without Distinction” in Christian Mysticism. Philosophia 39 (3):493-509.
    Perennialists regarding the phenomenology of mysticism, like Walter Stace, feel that all Christian mystical experiences are fundamentally similar to each other and to experiences described by mystics across religious traditions, cultures and ages. In his seminal work, Mystic Union: An Essay in the Phenomenology of Mysticism, Nelson Pike convincingly argues that this extreme position is inadequate for capturing the breadth of experiences described by the canonical Medieval Christian mystics. However, Pike may have leaned too far away from perennialism (...)
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  16.  20
    Robert S. Gall (1986). Mysticism and Ontology: A Heideggerian Critique of Caputo. Southern Journal of Philosophy 24 (4):463-478.
    In contrast to John Caputo's arguments in The Mystical Element in Heidegger’s Thinking and Heidegger and Aquinas: An Essay on Overcoming Metaphysics, this paper argues that mysticism is a metaphysical possibility. Therefore the attempt by Caputo to rescue Scholasticism from Heidegger's critique of metaphysics via mysticism still moves within the horizon of metaphysics. Instead of turning toward mysticism to salvage our religious tradition, we should explore the possibilities of a non-metaphysical religious thinking available in Heidegger's own thought.
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  17.  24
    Christopher A. P. Nelson (2006). Kierkegaard, Mysticism, and Jest: The Story of Little Ludvig. [REVIEW] Continental Philosophy Review 39 (4):435-464.
    Throughout his authorship, Kierkegaard appears remarkably uninterested in the tradition of Christian mysticism. Indeed, in the only two places in the authorship where he broaches the topic directly, the discussion is disclaimed in such a way as to suggest that Kierkegaard really has nothing to say about it at all. However, attending to the successive incarnations of the character(s) named “Ludvig” throughout the authorship – an appellation that harbors an especially self-referential dimension for Kierkegaard – the present paper attempts (...)
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  18.  14
    Aubrey L. Glazer (2011). Touching God: Vertigo, Exactitude, and Degrees of Devekut in the Contemporary Nondual Jewish Mysticism of R. Yitzhaq Maier Morgenstern. Journal of Jewish Thought and Philosophy 19 (2):147-192.
    Whether extrovertive, introvertive, or some further hybrid, the process of the soul touching the fullness of its divine origins is itself undergoing transformation in the twenty-first-century cultural matrices of Israel. A remarkable exemplar of devotional Hebrew cultures can be found within the hybrid networks of haredi worlds in Israel today. R. Yitzhaq Maier Morgenstern, author of Yam ha-okhmah, Netiv ayyim, and De'i okhmah le-nafshekha, is arguably the most innovative mystical voice in Israel. Why are his works resonating so strongly both (...)
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  19.  4
    Mihaela Mudure (2010). Moshe Idel, Ascension on High in Jewish Mysticism: Pillars, Lines, Ladders. Journal for the Study of Religions and Ideologies 6 (18):237-238.
    Moshe Idel, Ascension on High in Jewish Mysticism: Pillars, Lines, Ladders Budapest:Central European University Press, 2005.
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  20.  4
    Greg N. Byrom (2009). Differential Relationships Between Experiential and Interpretive Dimensions of Mysticism and Schizotypal Magical Ideation in a University Sample. Archive for the Psychology of Religion 31 (2):127-150.
    This study applied a body of knowledge derived from the common core thesis of mysticism to investigate the hypothesis that similarities in belief significantly contribute to the appearance of overlap between mystical and positive dimension schizotypal phenomena. Data from 211 university students who completed Hood's Mysticism Scale and Eckblad and Chapman's Magical Ideation Scale were submitted to correlational analyses. Contrary to the hypothesis, results indicated that positive schizotypy correlates more strongly with the experiential dimensions of mysticism than (...)
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  21.  3
    Vinicius Mariano de Carvalho (2012). A poesia da mística e a mística da poesia (Poetry of mysticism and the mystic of poetry) - DOI: 10.5752/P.2175-5841.2012v10n25p53. [REVIEW] Horizonte 10 (25):53-74.
    Este texto apresenta algumas reflexões sobre os elementos poéticos presentes no discurso místico, ressaltando quais as características fundamentais destes textos, desde um ponto de vista da poesia. Ao fazer isso, o texto também pergunta quais seriam os elementos místicos da poesia. Se se pode falar de uma poética da mística, poder-se-ia também considerar uma mística da poética? Considerando-se que o discurso místico é resultado de uma experiência com o sagrado, haveria uma experiência transcendente também expressa na poesia considerada profana? O (...)
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  22.  2
    Yonatan Glaser & Yehuda Bar Shalom (2010). On the Social and Existential Meaning of Jewish Mysticism Today: Pitfalls and Potential. Journal for the Study of Religions and Ideologies 7 (19):43-57.
    The authors review the profound and diverse ways in which mysticism is embedded in and influences belief, lifestyle, identity and politics in Jewish life in Israel and North America. They outline some existential and cultural dimensions of the conditions in which this phenomena flourish, specifically relating to the condition of post-modernity. The seeming dominance of mysticism over more rational forms of religious belief and behavior is explored. The opposite ideational and historic trends within Jewish mysticism as they (...)
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  23.  1
    Moshe Idel (2011). On Paradise in Jewish Mysticism. Journal for the Study of Religions and Ideologies 10 (30):3-38.
    800x600 Normal 0 21 false false false RO X-NONE X-NONE MicrosoftInternetExplorer4 The dominant approaches to Kabbalah in modern scholarship are basically historical and philological. This is the manner in which the founder of modern scholarship in the field, Gershom Scholem, described his school. Though he also embraced more phenomenological analyses, this approach is less represented in the first stages of Kabbalah scholarship, though it becomes more evident in the last decades. In the writings of Schlomo G. Shoham, an existential approach (...)
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  24.  22
    Knight Dunlap (1920/1971). Mysticism, Freudianism, and Scientific Psychology. Freeport, N.Y.,Books for Libraries Press.
    MYSTICISM, FREUDIANISM AND SCIENTIFIC PSYCHOLOGY CHAPTER I MYSTICISM The term mysticism and its cognate terms mystical and mystic have in popular usage a ...
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  25. Peter G. Jones (2009). From Metaphysics to Mysticism. Dissertation, Pathways School of Philosophy
    Mysticism claims of its logical scheme that it is Euclidean, that from its first axiom or principle the remainder of its doctrine follows, but it makes this claim in so many languages and in such a variety of obscure and self-contradictory ways that it is difficult to discern how this could be possible, and it is rarely considered a plausible claim in metaphysics. I believe it is plausible, and in this essay I try to explain why. -/- .
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  26.  14
    Richard H. Jones (2004). Mysticism and Morality: A New Look at Old Questions. Lexington Books.
    InMysticism and Morality author Richard Jones explores an often neglected area of comparative religious ethics: mysticism.
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  27.  10
    Israel Koren (2010). The Mystery of the Earth: Mysticism and Hasidism in the Thought of Martin Buber. Brill.
    INTRODUCTION In this book I have set myself two primary goals. First, to examine the overall role of mysticism in the thought of Martin Buber: the part it ...
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  28.  21
    Hermann Landolt & Todd Lawson (eds.) (2005). Reason and Inspiration in Islam: Theology, Philosophy and Mysticism in Muslim Thought: Essays in Honour of Hermann Landolt. Distributed in the United States by St Martin's Press.
    In all the current alienating discourse on Islam as a source of extremism and fanatic violence this new publication takes a timely and refreshing look at the traditions of Islamic mysticism, philosophy and intellectual debate in a series of diverse and stimulating approaches. It tackles the major figures of Islamic thought as well as shedding light on hitherto unconsidered aspects of Islam utilizing new source material. The contributors are impressive list of scholars and experts.
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  29. Ben Morgan (2012). On Becoming God: Late Medieval Mysticism and the Modern Western Self. Fordham University Press.
    Some recent version of mysticism -- Empty epiphanies in modernist and postmodernist theory -- The gender of human togetherness -- Histories of modern selfhood -- Meister Eckhart's anthropology -- Becoming God in fourteenth-century Europe -- The makings of the modern self -- Taking leave of Sigmund Freud -- Everyday acknowledgments.
     
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  30.  11
    Fritjof Capra (2000). The Tao of Physics: An Exploration of the Parallels Between Modern Physics and Eastern Mysticism. Shambhala.
    After a quarter of a century in print, Capra's groundbreaking work still challenges and inspires. This updated edition of The Tao of Physics includes a new preface and afterword in which the author reviews the developments of the twenty-five years since the book's first publication, discusses criticisms the book has received, and examines future possibilities for a new scientific world.
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  31. Steven T. Katz (ed.) (1978). Mysticism and Philosophical Analysis. Oxford University Press.
     
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  32.  34
    W. T. Stace (1960/1987). Mysticism and Philosophy. Distributed by St. Martin's Press.
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  33.  82
    Marika Rose (2014). The Mystical and the Material: Slavoj Žižek and the French Reception of Mysticism. Sophia 53 (2):231-240.
    This paper will argue that the work of Slavoj Žižek can be fruitfully understood as a response to mystical theology as it has been received in two strands of 20th century French thought—psychoanalysis and phenomenology—and that Žižek's work in turn offers intriguing possibilities for the re-figuring of mystical theology by feminist philosophy of religion. Twentieth century French psychoanalysis is dominated by the work of Jacques Lacan and by his students Julia Kristeva and Luce Irigaray. All three of these figures engage (...)
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  34. Denys Turner (1995). The Darkness of God Negativity in Christian Mysticism. Monograph Collection (Matt - Pseudo).
     
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  35.  23
    Nelson Pike (1992). Mystic Union: An Essay in the Phenomenology of Mysticism. Cornell Up.
    In this highly original and accessible book, one of our leading philosophers of religion seeks to answer this question by analyzing the several states of mystic union as they are described and explained in the classical primary literature ...
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  36.  51
    Stephen R. Grimm (forthcoming). The Logic of Mysticism. European Journal for Philosophy of Religion.
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  37. Richard H. Jones (1993). Mysticism Examined Philosophical Inquiries Into Mysticism. Monograph Collection (Matt - Pseudo).
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  38. Livia Kohn (1991). Early Chinese Mysticism Philosophy and Soteriology in the Taoist Tradition. Monograph Collection (Matt - Pseudo).
     
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  39.  19
    Stephen S. Bush (2011). The Ethics of Ecstasy: Georges Bataille and Amy Hollywood on Mysticism, Morality, and Violence. Journal of Religious Ethics 39 (2):299-320.
    Georges Bataille agrees with numerous Christian mystics that there is ethical and religious value in meditating upon, and having ecstatic episodes in response to, imagery of violent death. For Christians, the crucified Christ is the focus of contemplative efforts. Bataille employs photographic imagery of a more-recent victim of torture and execution. In this essay, while engaging with Amy Hollywood's interpretation of Bataille in Sensible Ecstasy, I show that, unlike the Christian mystics who influence him, Bataille strives to divorce himself from (...)
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  40.  13
    Jorge N. Ferrer & Jacob H. Sherman (eds.) (2008). The Participatory Turn: Spirituality, Mysticism, Religious Studies. State University of New York Press.
    The contributors to this volume argue that we can, and they offer a new way: the "participatory turn," which proposes that individuals and communities have an ...
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  41.  23
    Ron Cole‐Turner (2014). Entheogens, Mysticism, and Neuroscience. Zygon 49 (3):642-651.
    Entheogens or psychedelic drugs such as lysergic acid diethylamide (LSD) and psilocybin are associated with mystical states of experience. Drug laws currently limit research, but important new work is under way at major biomedical research facilities showing that entheogens reliably occasion mystical experiences and thereby allow research into brain states during these experiences. Are drug-occasioned mystical experiences neurologically the same as more traditional mystical states? Are there phenomenological and theological differences? As this research goes forward and the public becomes more (...)
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  42. David R. Blumenthal (2006). Philosophic Mysticism: Studies in Rational Religion. Bar-Ilan University.
     
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  43. Janet Sayers (2003). Divine Therapy: Love, Mysticism, and Psychoanalysis. Oxford University Press.
    There is mounting evidence that strong personal relationships and spiritual beliefs contribute to our well-being. In Divine Therapy, Janet Sayers employs a biographical approach to the lives and writings of a range of eminent psychotherapists and psychologists to illuminate the link between physical and mental well-being and the 'at-one-ness' provided by love, religious and mystical experiences.
     
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  44.  9
    B. L. Lancaster (forthcoming). The Cognitive Neuroscience of Consciousness, Mysticism and Psi. International Journal of Transpersonal Studies.
    The greatest contemporary challenge in the arena of cognitive neuroscience concerns the relation between consciousness and the brain. Over recent years the focus of work in this area has switched from the analysis of diverse spatial regions of the brain to that of the timing of neural events. It appears that two conditions are necessary in order for neural events to become correlated with conscious experience. First, the firing of assemblies of neurones must achieve a degree of coherence, and, second, (...)
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  45. Rudolf Otto (1932). Mysticism East and West. New York, the Macmillan Company.
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  46. Paul Tillich (1974). Mysticism and Guilt-Consciousness in Schelling's Philosophical Development. Lewisburg [Pa.]Bucknell University Press.
     
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  47. Alexander Altmann, Allan Arkush, Alfred L. Ivry, Elliot R. Wolfson & Institute of Jewish Studies (1998). Perspectives on Jewish Thought and Mysticism. Monograph Collection (Matt - Pseudo).
     
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  48.  12
    James S. Nelson (2000). Ralph Burhoe and Teilhard De Chardin: An Affinity in Mysticism? Zygon 35 (3):687-698.
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  49. Rudolf Otto (1960/1987). Mysticism East and West: A Comparative Analysis of the Nature of Mysticism. Thesophical Pub. House.
     
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  50.  34
    Daniel Dombrowski (2010). Rival Concepts of God and Rival Versions of Mysticism. International Journal for Philosophy of Religion 68 (1-3):153-165.
    There is a well known debate between those who defend a traditional (or classical) concept of God and those who defend a process (or neoclassical) concept of God. Not as well known are the implications of these two rival concepts of God in the effort to understand religious experience. With the aid of the great pragmatist philosopher John Smith, I defend the process (or neoclassical) concept of God in its ability to better illuminate and render as intelligible as possible mystical (...)
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