Religious Imagination

Edited by Guy Axtell (Radford University)
Assistant editor: Katelyn Dobbins (Radford University)
About this topic
Summary

The role of religious imagination in religious consciousness/ideas is a topic of interest to psychologists, theologians, religious studies scholars, and philosophers of religion. Study of religious imagination often goes together with phenomenology of religious experience, with the study of religious art, and with model-theoretic and narrative theologies. Because imagination suggests human construction, its role and extent is especially controversial. A special concern for epistemology of religion is its implications for debate between realists vs. non-realists about the aims of religious discourse.

Key works Sigmund Freud (1927), Jeanine Diller&Asa Kasher (2013), William James (1902), Amy Kind (2016), Ralph B. Perry (1904), H.H. Price (1965), David Tracy (1985)
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220 found
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  1. added 2020-05-17
    Imagination and Immortality: Thinking of Me.Shaun Nichols - 2007 - Synthese 159 (2):215 - 233.
    Recent work in developmental psychology indicates that children naturally think that psychological states continue after death. One important candidate explanation for why this belief is natural appeals to the idea that we believe in immortality because we can't imagine our own nonexistence. This paper explores this old idea. To begin, I present a qualified statement of the thesis that we can't imagine our own nonexistence. I argue that the most prominent explanation for this obstacle, Freud's, is problematic. I go on (...)
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  2. added 2020-05-17
    Theology in Business Ethics: Appealing to the Religious Imagination. [REVIEW]Gerard Magill - 1992 - Journal of Business Ethics 11 (2):129 - 135.
    By appealing to the religious imagination Theology can make a distinctive contribution to business ethics. In the first part of the essay I examine what is entailed by appealing to the imagination to reason in ethics: through converging arguments the imagination enables us rationally to interpret reality and to infer obligations. In the following sections I consider the relevance of the religious imagination for business ethics. In the second part I explain the imagination''s use of religious metaphor to establish its (...)
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  3. added 2020-05-16
    Imagination in the Theology of Aristotle.Daniel Regnier - 2019 - Journal of the History of Philosophy 57 (2):181-204.
    philosophers of the islamic world have made extremely important contributions to understanding the imagination. Aristotle's account of phantasia in the De anima is, of course, at the heart of much of Islamic philosophical work on the imagination. Furthermore, certain elements of Islamic religious belief were crucial in shaping Islamic philosophers' interest in the imagination. However, in addition to these two obvious sources for Islamic philosophical thought concerning the imagination, there is an important Neoplatonic source in the 'Arabic Plotinus,' above all (...)
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  4. added 2020-05-16
    Prophecy Without Contempt: Metaphors, Imagination, and Evaluative Criteria.James F. Childress - 2018 - Journal of Religious Ethics 46 (1):167-172.
    While greatly appreciative of Kaveny's important study of a neglected form of religious/moral discourse in the public square, this essay critically examines her metaphors for prophetic indictments and finds the metaphor of moral chemotherapy particularly problematic and the metaphor of warfare, connected with the just-war tradition, more promising. It stresses the difficulty, if not the impossibility, of avoiding contempt in prophetic indictments, as Kaveny conceives them, and finds her proposed solutions to this problem—standing with the people and expressing empathy and (...)
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  5. added 2020-05-16
    Brooding and Healthy Reason: Kant’s Regimen for the Religious Imagination.William P. Kiblinger - 2015 - International Journal of Philosophy and Theology 76 (3):200-217.
    Kant’s critical philosophy responds in parallel ways to mysticism and speculative metaphysics. In doing so, he develops the distinction between brooding reason and healthy reason, the former causing excessive attention and abstraction that the latter must contain. Mystics and metaphysicians, according to Kant, exemplify such brooding reason. His regimen for maintaining healthy reason is not simply an operation of rational thought but itself an embodied activity as well, and these two activities intersect in the imagination. Although Kant’s work is often (...)
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  6. added 2020-05-16
    Deathpower: Buddhism's Ritual Imagination in Cambodia.Erik W. Davis - 2015 - Cambridge University Press.
    Drawing on extensive ethnographic fieldwork in Cambodia, Erik W. Davis radically recasts attitudes toward the nature of Southeast Asian Buddhism's interactions with local religious practice and, by extension, reorients our understanding of Buddhism itself. Through a vivid study of contemporary Cambodian Buddhist funeral rites, he reveals the powerfully integrative role monks play as they care for the dead and negotiate the interplay of non-Buddhist spirits and formal Buddhist customs. Buddhist monks perform funeral rituals rooted in the embodied practices of Khmer (...)
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  7. added 2020-05-16
    Reincarnation and the Lack of Imagination in Philosophy.Mikel Burley - 2015 - Nordic Wittgenstein Review 4 (2):39-64.
    It has been observed, by D. Z. Phillips among others, that philosophy suffers from a “lack of imagination”. That is, philosophers often fail to see possibilities of sense in forms of life and discourse due to narrow habits of thinking. This is especially problematic in the philosophy of religion, not least when cross-cultural modes of inquiry are called for. This article examines the problem in relation to the philosophical investigation of reincarnation beliefs in particular. As a remedial strategy, I argue (...)
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  8. added 2020-05-16
    The Imagination: Distance and Relation in Maurice Blanchot and Ibn'Arabi.Hossein Moradi - 2014 - Journal for the Study of Religions and Ideologies 13 (38):57-77.
    Blanchot discusses two versions of imagination. The first version, as the copy of an object, is premeditated or provoked by the conscious process of the mind, whereas in the second version, of the image, a thing becomes a complete empty space outside human consciousness and finds the opportunity to shine itself in itself and for itself. The object never resembles anything but itself, the image of itself. This paper argues that with Blanchot, the human in confrontation with the thing in (...)
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  9. added 2020-05-16
    Anselmian Meditation: Imagination, Aporia and Argument.Eileen C. Sweeney - 2013 - Saint Anselm Journal 9 (1):1-14.
    The claim of this paper is that there is a common form of reflection in Anselm’s prayers and the Proslogion and Monologion. The practice of meditation, of rumination and introspection, is the crucial link between these works, mostly thought of as philosophy or speculative theology, and as opposed to Anselm’s monastic practices of meditative prayer and thoughtful examination of self and scripture. The philosophical meditations are, like the prayers, the product of an imaginative project, in this case of reasoning as (...)
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  10. added 2020-05-16
    Compelling Fictions: Spinoza and George Eliot on Imagination and Belief.Moira Gatens - 2012 - European Journal of Philosophy 20 (1):74-90.
    Spinoza took it to be an important psychological fact that belief cannot be compelled. At the same time, he was well aware of the compelling power that religious and political fictions can have on the formation of our beliefs. I argue that Spinoza allows that there are ‘good’ and ‘bad’ fictions. His complex account of the imagination and fiction, and their disabling or enabling roles in gaining knowledge of Nature, is a site of disagreement among commentators. The novels of George (...)
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  11. added 2020-05-16
    10 Garden, City, or Wilderness? Landscape and Destiny in the Christian Imagination.Philip Sheldrake - 2011 - In Jeff Malpas (ed.), The Place of Landscape: Concepts, Contexts, Studies. MIT Press. pp. 183.
    This chapter focuses on the important role played by landscape in the Christian religious imagination. It argues for the ambiguity of “landscape” in the sense that locales like forests, fields, and mountains are both geographic realities and imaginary realities. Many locales are considered powerful symbols of fear or desire. According to Simon Schama’s Landscape and Memory, “Landscapes are culture before they are nature; constructs of the imagination projected onto wood and water and rock.” This means that landscape is irreducibly historical (...)
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  12. added 2020-05-16
    La Force Oubliée de L’Imagination Morale.Mark Hunyadi - 2009 - Laval Théologique et Philosophique 65 (3):451-462.
    Partant d’une brève remarque de Husserl dans Ideen I, l’auteur introduit la notion d’imagination mobilisatrice : cette capacité non pas simplement de reproduire des événements passés dans une visée de vérité, mais de les rassembler afin de fertiliser l’intuition. Après avoir montré que Ricoeur lui aussi, notamment dans La mémoire, l’histoire, l’oubli, ne considère l’imagination que dans sa fonction irréalisante , l’auteur montre comment une théorie de l’imagination mobilisatrice est indispensable à une théorie contextuelle de la morale: car c’est dans (...)
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  13. added 2020-05-16
    Emerson and Santayana on Imagination.H. G. Callaway - 2007 - In Flamm And Skowronski (ed.), Under Any Sky, Contemporary Readings on George Santayana.
    This paper examines Santayana on imagination, and related themes, chiefly as these are expressed in his early work, Interpretations of Poetry and Religion (1900). My hypothesis is that Santayana under-estimates, in this book, the force and significance of the prevalent distinction between imagination and fancy, as this was originally put forward by Coleridge and later developed in Emerson’s late essays. I will focus on some of those aspects of Santayana’s book which appear to react to or to engage with Emerson’s (...)
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  14. added 2020-05-16
    Baptized Imagination: The Theology of George MacDonald (Ashgate Studies in Theology, Imagination and the Arts). By Kerry Dearborn.Paul Brazier - 2007 - Heythrop Journal 48 (5):840–842.
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  15. added 2020-05-16
    ”Imagination”, ”Imaginaire”, ”Imaginal” Three Concepts for Defining Creative Fantasy.Corin Braga - 2007 - Journal for the Study of Religions and Ideologies 6 (16):59-68.
    This paper comparatively presents three notions related to the concept of creative fantasy. These three terms (”imagination”, ”imaginaire”, ”imaginal”) have been developed by the French school of research on the imagination (“recherches sur l’imaginaire”), which is little known in the Anglo-Saxon academic field. As such, the terms don’t even have convenient translations and linguistic equivalents. Briefly, imagination is fantasy conceived as a combinatory faculty of the psyche. French rationalistic “philosophes” saw it as a misleading and rather weakly creative ability. ”L’imaginaire” (...)
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  16. added 2020-05-16
    Narrative, Imagination, and the Religion of Humanity in Mill's Ethics.Colin Heydt - 2006 - Journal of the History of Philosophy 44 (1):99-115.
    : This paper shows how the ethical benefits of Mill's Religion of HumanityÑa life imbued with purpose, an improved regard for others, and greater happiness for oneself from the pleasures of fellow-feelingÑare to be actualized through the imagination's creation of compelling narratives about humanity. Understanding the ethical importance of the Religion of Humanity therefore implies understanding the central role of imagination in Millian ethical life. This investigation serves to articulate a feature of Mill's utilitarianism that differentiates it from Bentham's, namely (...)
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  17. added 2020-05-16
    Leaving the Garden: Maimonides and Spinoza on the Imagination and Practical Intellect Revisited.Joshua Parens - 2006 - Philosophy and Theology 18 (2):219-246.
    A whirl surrounds Maimonides’ Guide of the Perplexed 1.2. He seems to argue, there, that good and evil are merely concerns of the imagination. In the prophetology, Guide 2.32–48, Maimonides never refers to practical intellect or prudence. Recent interpreters have inferred that the imagination takes the place of practical intellect in Maimonides’ practical teaching. This paper seeks to show that, in keeping with earlier works such as Eight Chapters, Maimonides continues to rely on practical intellect throughout the Guide as an (...)
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  18. added 2020-05-16
    Traditions axiologiques, imagination et sens de l'action.Gilbert Vincent - 2004 - Revue D'Histoire Et de Philosophie Religieuses 84 (2):179-201.
    Vivons-nous dans un monde " désenchanté " ? Constater l'emprise de la rationalité instrumentale, voire procédurale, ne devrait pas nous faire oublier que modernité et processus de rationalisation ne se sont imposés, au travers de changements lexicaux notables, qu'après avoir remplacé par d'autres les plus anciennes représentations relatives à la condition humaine. D'hier à aujourd'hui, l'imaginaire n'est donc pas moindre. En revanche, nos capacités d'imaginer se sont dangereusement amenuisées, en même temps que l'imagination est devenue suspecte, sinon coupable, de nous (...)
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  19. added 2020-05-16
    The 'Physical Prophet' and the Powers of the Imagination. Part I: A Case-Study on Prophecy, Vapours and the Imagination (1685–1710). [REVIEW]Koen Vermeir - 2004 - Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 35 (4):561-591.
    I argue that the imagination was a crucial concept for the understanding of marvellous phenomena, divination and magic in general. Exploring a debate on prophecy at the turn of the seventeenth century, I show that four explanatory categories were consistently evoked and I elucidate the role of the imagination in each of them. I introduce the term ‘floating concept’ to conceptualise the different ways in which the imagination and the related ‘animal spirits’ were understood in diverse discourses. My argument is (...)
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  20. added 2020-05-16
    The Naturalness of Religious Imagination and the Idea of Revelation.N. H. Gregersen - 2003 - Ars Disputandi 3:1-27.
    In this article the phenomenon of religious imagination is taken as a test case for discussing the relevance of cognitive science to philosophy of religion and theology. With Lakoff and Johnson’s Philosophy in the Flesh, it is argued that all human cognitive faculties are both propelled and constrained by metaphors originating from the movements of self-aware bodies in space; accordingly, religious concepts and images are to be treated on par with all other concepts and images. Pascal Boyer’s Religion Explained is (...)
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  21. added 2020-05-16
    Creative Imagination and Moral Identity.T. A. Hart - 2003 - Studies in Christian Ethics 16 (1):1-13.
    This paper considers the claim that imagination is implicated in our most apparently straightforward human transactions with the world, that our 'knowing' of the world (both in experience and our subsequent symbolic ordering of it) is in some sense imaginatively constructed from the outset. Second, drawing in particular on the work of Mark Johnson, it explores the senses in which such imaginative transactions are both experience constituted and experience constitutive (that, in Ricoeur's words, imagination 'invents in both senses of the (...)
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  22. added 2020-05-16
    Kierkegaard: The Ambiguity of Imagination.Silvia Saviano Sampaio - 2003 - Trans/Form/Ação 26 (1):87-96.
    The main theme of this paper is Kierkegaard´s understanding of the imagination and the structure of dialectic of imagination in aesthetic and religious dimensions.O tema principal deste trabalho é a compreensão kierkegaardiana da imaginação e a estrutura da dialética da imaginação nos estádios estético e religioso.
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  23. added 2020-05-16
    Tradition and Imagination: Revelation and Change.David Brown - 1999 - Oxford University Press UK.
    Tradition and revelation are often seen as opposites: tradition is viewed as being secondary and reactionary to revelation which is a one-off gift from God. Drawing on examples from Christian history, Judaism, Islam, and the classical world, this book challenges these definitions and presents a controversial examination of the effect history and cultural development has on religious belief: its narratives and art. David Brown pays close attention to the nature of the relationship between historical and imaginative truth, and focuses on (...)
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  24. added 2020-05-16
    Toward an Ethics of Production: Vico and Analogy, Ricoeur and Imagination.Philip J. Chmielewski - 1996 - Philosophy and Theology 9 (3/4):389-418.
    This essay offers a constructive proposal for an ethics of production using key elements from the thinking of Giambattista Vico. It seeks to move toward a social ethic that is both congruent with theological concerns and pertinent to the economic issues in a complex, rapidly changing society. The approach sets out the ethics of production in three operations: the analogy between production and the formation of the person; the cultural prerequisites for the realization of this analogy; and the exercise of (...)
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  25. added 2020-05-16
    Imagination and Time.Mary Warnock - 1994 - Blackwell.
    All religion and much philosophy has been concerned with the contrast between the ephemeral and the eternal. Human beings have always sought ways to overcome time, and to prove that death is not the end. This book consists then in an exploration of certain closely related ideas: personal identity, time, history and our commitment to the future, and the role of imagination in life.
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  26. added 2020-05-16
    Religious Imagination and the Body: A Feminist Analysis.Paula M. Cooey - 1994 - Oxford University Press.
    In recent years feminist scholarship has increasingly focused on the importance of the body and its representations in virtually every social, cultural, and intellectual context. Many have argued that because women are more closely identified with their bodies, they have access to privileged and different kinds of knowledge than men. In this landmark new book, Paula Cooey offers a different perspective on the significance of the body in the context of religious life and practice. Building on the pathbreaking work of (...)
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  27. added 2020-05-16
    Religious Imagination.Ronald W. Hepburn - 1992 - Royal Institute of Philosophy Supplement 32:127-143.
    In some recent theological writing, imagination is presented as a power of the mind with crucial importance for religion, but one whose role has often suffered neglect. Its fuller acknowledgment has become a live issue today. ‘Theologians’, wrote Professor J. P. Mackey, ‘have recently taken to symbol and metaphor, poetry and story, with an enthusiasm which contrasts very strikingly with their all-but-recent avoidance of such matters’. As well as relevant writings by Eliade and Ricoeur, there have been treatments of religious (...)
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  28. added 2020-05-16
    Religious Imagination: Ronald W. Hepburn.Ronald W. Hepburn - 1992 - Royal Institute of Philosophy Supplement 32:127-143.
    In some recent theological writing, imagination is presented as a power of the mind with crucial importance for religion, but one whose role has often suffered neglect. Its fuller acknowledgment has become a live issue today. ‘Theologians’, wrote Professor J. P. Mackey, ‘have recently taken to symbol and metaphor, poetry and story, with an enthusiasm which contrasts very strikingly with their all-but-recent avoidance of such matters’ . As well as relevant writings by Eliade and Ricoeur, there have been treatments of (...)
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  29. added 2020-05-16
    In Search of Our Mothers’ Gardens: Alice Walker and the Analogical Imagination.Martha J. Reineke - 1988 - Philosophy and Theology 2 (3):277-299.
    In this essay I offer a criticism of David Tracy’s work, The Analogical Imagination, in Iight of my reading of Alice Walker’s fiction. I propose that Tracy’s analysis of the contemporary theological scene is flawed because his portrait of theology bypasses important aspects of liberation theology. In particular, I suggest that despite Tracy’s rccognition of liberation theology, his work is imperiled by a residue of privilege that clings to his hermeneutic model of theology. As a consequence, opportunities for substantive dialogue (...)
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  30. added 2020-05-16
    Imagination in Newman's Phenomenology of Cognition.David M. Hammond - 1988 - Heythrop Journal 29 (1):21–32.
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  31. added 2020-05-16
    Will, Imagination, and Reason: Irving Babbitt and the Problem of Reality.Jesse Mann - 1988 - Review of Metaphysics 41 (3):632-633.
    This is a splendidly written and researched book on a topic of great importance to contemporary ethics. Now that modern moralists are finally returning to the study and teaching of normative ethics after more than half a century of being reluctant to talk about much more than ethical language, we are in desperate need of recovering the great wealth and sophistication of major religious, ethnic and national traditions. Ryn comes to our immediate assistance by putting before us the rich speculation (...)
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  32. added 2020-05-16
    Faith, Theology, and Imagination.John McIntyre - 1987 - Handsel Press.
  33. added 2020-05-16
    Christ and Apollo: The Dimensions of the Literary Imagination.D. C. B. - 1961 - Review of Metaphysics 15 (1):193-193.
    This work provides an interesting, though sometimes rather sweeping, demonstration that the metaphysical problem of the same and the other is also the central problem of literature and literary criticism. The author defends the analogical imagination as the symbolic counterpart of participation in Platonic metaphysics.--D. C. B.
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  34. added 2020-05-16
    The Religious Function of Imagination.Richard Kroner - 1941 - London: Oxford University PRess.
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  35. added 2020-03-28
    Imagining Stories: Attitudes and Operators.Neil Van Leeuwen - forthcoming - Philosophical Studies:1-26.
    This essay argues that there are theoretical benefits to keeping distinct—more pervasively than the literature has done so far—the psychological states of imagining that p versus believing that in-the-story p, when it comes to cognition of fiction and other forms of narrative. Positing both in the minds of a story’s audience helps explain the full range of reactions characteristic of story consumption. This distinction also has interesting conceptual and explanatory dimensions that haven’t been carefully observed, and the two mental state (...)
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  36. added 2020-03-14
    The Poetic Apriori: Philosophical Imagination in a Meaningful Universe.Raymond Barfield - 2020 - Stuttgart, Germany: ibidem/Columbia University Press.
    Theories about the nature and function of philosophical imagination depend on our understanding of what kind of universe we inhabit. Some theories are compelling if the universe is meaningful as a whole, but they make no sense if it is not. Raymond C. Barfield discusses conditions that would be necessary if the universe is meaningful as a whole, and then develops a theory of philosophical imagination in light of that starting place. The theory moves toward the conclusion that if the (...)
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  37. added 2020-02-13
    Master Questions, Student Questions, and Genuine Questions: A Performative Analysis of Questions in Chan Encounter Dialogues.Nathan Eric Dickman - 2020 - Religions 2 (11):72.
    I want to know whether Chan masters and students depicted in classical Chan transmission literature can be interpreted as asking open (or what I will call “genuine”) questions. My task is significant because asking genuine questions appears to be a decisive factor in ascertaining whether these figures represent models for dialogue—the kind of dialogue championed in democratic society and valued by promoters of interreligious exchange. My study also contributes to a more comprehensive understanding of early Chan not only by detailing (...)
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  38. added 2019-12-10
    Cosmology in H.D.'s Trilogy: Poetics, Logos and Trace.William Melaney - 2016 - In Patricia Trutty-Coohill & Anna-Teresa Tymieniecka (eds.), Analecta Husserliana 119. Berlin, Germany: Springer Verlag. pp. 275-289.
    This paper examines the poetics of H.D. (Hilda Doolittle) in terms of a set of phenomenological concerns that have been explored philosophically in the work of Jacques Derrida and Martin Heidegger. Foremost among these concerns is the significance of writing, understood as a counter to verbal discourse and as the basis for a new poetics. The paper centrally compares Derrida’s opposition between speech and writing to Heidegger’s criticism of traditional metaphysics while sustaining the importance of phenomenology to both positions. After (...)
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  39. added 2019-12-07
    ¿La autobiografía espiritual más profunda de todos los tiempos? -una reseña de "la rodilla de la escucha" de ADI da (Franklin Jones) (1995) (revisión revisada 2019).Michael Richard Starks - 2019 - In Delirios Utópicos Suicidas en el Siglo 21 La filosofía, la naturaleza humana y el colapso de la civilización Artículos y reseñas 2006-2019 4a Edición. Las Vegas, NV USA: Reality Press. pp. 330-333.
    Una breve reseña de la vida y la autobiografía espiritual de la única mística estadounidense ADI da (Franklin Jones). La pegatina en la portada de algunas ediciones dice "la más profunda autobiografía espiritual de todos los tiempos" y esto bien podría ser cierto. Estoy en mis 70 ́s y he leído muchos libros de maestros espirituales y de espiritualidad, y este es uno de los más grandes. Ciertamente, es by lejos la más completa y clara relato del proceso de iluminación (...)
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  40. added 2019-09-04
    Newman on Imagination and Religious Belief.Ian Ker - 1997 - Logos: A Journal of Catholic Thought and Culture 1 (1):96-110.
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  41. added 2019-09-01
    Spiritual Experience and Imagination.Eric Yang - 2018 - In Heather Salazar & Roderick Nicholls (eds.), The Philosophy of Spirituality. Leiden: Brill.
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  42. added 2019-08-29
    Aesthetics of History: The Example of Russia / Эстетика Истории: Пример России.Pavel Simashenkov - 2019 - Modern European Researches 3 (2019):47-55.
    The article highlights the problem of studying historical time in terms of aesthetics and social ethics. The essence of history, according to the author, is not so much in retrospection or reflection, but in the gap between feeling and awareness. Guided by the apophatic method, the author analyzes the historiosophical views of domestic and foreign scholars and comes to the conclusion that the Soviet paradigm is true, where the only vector of human development is the liberation of labor in the (...)
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  43. added 2019-08-14
    Apocalypses Now: Modern Science and Biblical Miracles: The Boyle Lecture 2018.Mark Harris - 2018 - Zygon 53 (4):1036-1050.
  44. added 2019-08-14
    Faith as Poeisis in Nicholas of Cusa's Pursuit of Wisdom.Jason Aleksander - 2018 - In Thomas Izbicki, Jason Aleksander & Donald Duclow (eds.), Nicholas of Cusa in Ages of Transition. Leiden: E. J. Brill. pp. 197-218.
    This article discusses how Nicholas of Cusa’s speculative philosophy harbors an ecumenical spirit that is deeply entwined and in tension with his commitment to incarnational mystical theology. On the basis of my discussion of this tension, I intend to show that Nicholas understands “faith” as a poietic activity whose legitimacy is rooted less in the independent veracity of the beliefs in question than in the potential of particular religious conventions to aid intellectual processes of self-interpretation. In undertaking this analysis, the (...)
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  45. added 2019-08-14
    Myth.Kiyoshi Miki & John Krummel - 2016 - Social Imaginaries 2 (1):25-69.
    “Myth” comprises the first chapter of the book, The Logic of the Imagination, by Miki Kiyoshi. In this chapter Miki analyzes the significance of myth (shinwa) as possessing a certain reality despite being “fictions.” He begins by broadening the meaning of the imagination to argue for a logic of the imagination that involves expressive action or poiesis (production) in general, of which myth is one important product. The imagination gathers in myth material from the environing world lived by the social (...)
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  46. added 2019-08-14
    The Poet as ‘Worldmaker’: T.S. Eliot and the Religious Imagination.Dominic Griffiths - 2015 - In Francesca Knox & David Lonsdale (eds.), The Power of the Word: Poetry and the Religious Imagination. Ashgate. pp. 161-175.
    Martin Heidegger defines the world as ‘the ever non-objective to which we are subject as long as the paths of birth and death . . . keep us transported into Being’. He writes that the world is ‘not the mere collection of the countable or uncountable, familiar and unfamiliar things that are at hand . . . The world worlds’. Being able to fully and richly express how the world worlds is the task of the artist, whose artwork is the (...)
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  47. added 2019-08-14
    On the Broken Myth in the Philosophy of Religion and Theology.Konrad Waloszczyk - 2012 - Przeglad Filozoficzny - Nowa Seria 82 (2):401-409.
    On the broken myth in the philosophy of religion and theology Abstract. The article deals with the concept of broken myth, thus named by the German theologian and philosopher Paul Tillich (1886 - 1965). The thesis related to this concept is that all religions, including Christianity, use a mythical language. This language is expressing moral truths and metaphysical intuitions, but not the objective facts and states of affairs that may provide knowledge. The broken myth does not imply the rejection of (...)
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  48. added 2019-08-14
    Sacrifice Imagined: Violence, Atonement, and the Sacred.Douglas Hedley - 2011 - Continuum.
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  49. added 2019-08-14
    Sacred Realism: Religion and the Imagination in Modern Spanish Narrative. By Noël Valis.Patrick Madigan - 2011 - Heythrop Journal 52 (6):1058-1058.
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  50. added 2019-08-14
    The Kindness of God.Janet Martin Soskice - 2009 - Ars Disputandi 9:1566-5399.
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