This chapter explores the differences between the epistemologies of adults and those of children, as is evident through the tension between the institution of the school and the figure of the child. Epistemological practices are inherently political, that is, there are political conditions that determine the way persons think, including the very idea of something being rational, or, in accordance with supposedly objective, universal and scientific principles. The school, I argue, is a place where this rationalism is reproduced in subjects. (...) While the school is a token of what Weber, Max termed the disenchantment of modernity, this chapter rejects a fatalistic lamentation of a meaningless world, instead turning to psychoanalytic theory that suggests subjects must undergo a process of becoming disenchanted, forcing themselves to suppress their playful daydreaming, and do so as they move throughout the school, being transformed into adult citizens who think in accordance with what Deleuze, Gilles, and Guattari, Felixand State-philosophy in his reading of Gilles Deleuze and Félix Guattari, as they become a part of the larger machinery of the capitalist nation-state. This chapter seeks to explore alternatives and envision scenarios where children’s epistemologies are not invalid, but in fact, their ability to think in ways adults cannot think allows them to gain insight into the true nature of the Horror their communities face Steven King’s It novel It, and the Duffer Brothers Netflix series Stranger Things. (shrink)

I. Die Gnosis des Altertums.--II. Die Gnosis des Mittelalters und der Neuzeit.

This article presents a gnostic division of truth and the world, or between theory and philosophy. In the course of the article the structure of decision is articulated in both political and theoretical senses. Against the agnosticism of philosophy, always an alibi given over to the functioning of the capitalist world where life is not worth living, this article presents a gnosis that requires creating and beginning with the proletarian subject akin to the way the French Maoist group Gauche (...) prolétarienne began by taking theory into the factories in the late 1960s. (shrink)

Bundel referaten over de invloed van de gnosis op de westerse cultuur.

Germany, the crisis of culture and secular theology -- Life philosophy or modern gnosis -- Modern Jewish gnosis -- Modern gnosis and Zionist thought.

Wie aus Jonas’ zahlreichen biographischen Erinnerungen hervorgeht, war die kritische Auseinandersetzung mit der Analogie zwischen Gnosis, Existentialismus und Nihilismus eine entscheidende Etappe seiner intellektuellen Reise. Jonas hat eine solche Einschätzung ausdrücklich in »Gnosis, Existentialismus und Nihilismus « vorgenommen, einem Aufsatz, den der Philosoph mehrmals in englischer und deutscher Sprache überarbeitet und neu aufgelegt hat. Dort schlug Jonas eine Kritik des Existentialismus vor, indem er diesen mit der Gnosis in Bezug setzte.

The essays in Practicing Gnosis demonstrate that the Gnostics were not necessarily trendy intellectuals seeking epistomological certainities. Instead, this book explores how Gnostics were seeking religious experiences that relied on practices including ritual, magic, liturgy, and theurgy. This book celebrates the career of Birger A. Pearson.

It would probably be generally admitted that Vedanta is the apex of the Indian (or Eastern) religious philosophies. Yet today it com mands so little attention, in part, no doubt, because the modem mood in scholarship refuses anchoring and centering of thought. The present work seeks to address modem thought though not in the modem mood. It is nevertheless motivated by the belief that there are times when the timeless is most timely. It is possible that the sources of a (...) tradition such as Vedanta, if approached propefIy, will yield somethIng which can be brought within the ambience of the contemporary philosophical quest, at least of its still largely unmanifest undercurrents. The present work is intended to be an act, imperfect as it is, in that direction. That marks the difference of this project, called Gnosis and the Question of Thought in Vedanta, from customary studies in Indol ogy. The term "gnosis" as employed in this context is a translation of its cognate Sanskrit term jfiana, the latter, however, having a much wider range of meaning than the former, especially in view of the latter's appropriation for a specific usage by the Gnostic traditions of both the East and the West. In the general expression of Vedanta too the Gnostic understanding ofjfiana has undoubtedly persisted especially in the so-called jfiana-marga, or "way of gnosis", made popular from early medieval times on. (shrink)

Inhalt: Alexander BÖHLIG: Vorwort. Der Manichäismus und das Christentum. Bemerkungen zur Metaphysik in Gnosis und Philosophie. Die Bedeutung des CMC für den Manichäismus. Mani und Platon - ein Vergleich. Wolfgang FAUTH: Manis anderes Ich. Gestalthafte Metaphysik im Kölner Mani-Kodex. Syzygos und Eikon. Edgar FRÜCHTEL: Platonismus und Christentum. Einige Bemerkungen zu Zeit und Zeitlichkeit in der Platonica Theologia des Marsilius Ficinus. Einige Bemerkungen zum Bild des Seelenwagenlenkers. Carl-A. KELLER: Gnostik, Urform christlicher Mystik. Christoph MARKSCHIES: Die Krise einer philosophischen Theologie.

The transition from form to meaning is not neatly layered: there is no point where form ends and content sets in. Rather, there is an almost continuous process that converts form into meaning. That process cannot always take a straight line. Very often we hit barriers in our mind, due to the inability to understand the exact content of the sentence just heard. The standard division between formula and interpretation (or value) should therefore be given up when talking about the (...) process of understanding. Interestingly, when we do this it turns out that there are 'easy' formulae, those we can understand without further help, and 'difficult' ones, which we cannot. (shrink)

El artículo se propone determinar el límite entre fenomenología y gnosis en la filosofía del cristianismo de M. Henry. Para ello analiza la cuestión del Archi-hijo en Soy yo la verdad, la de Archi-carne en Encarnación y la de la legitimación de las palabras que Cristo pronuncia sobre sí mismo en Palabras de Cristo. El análisis muestra, en primer lugar, en qué medida el tratamiento de estas tres cuestiones supera el límite estrictamente fenomenológico del pensamiento y remite a una (...) gnosis o experiencia de fe particular. En segundo lugar, explicita cómo, independientemente de esta gnosis, la intuición henryana acerca de la esencia de la vida abre un acceso fenomenológico genuino a la relación religiosa. (shrink)

Transhumanism and Gnosis: A Parallelism The aim of this paper is to draw a parallel between the phenomenon of gnosis and transhumanism together with its ultimate version, posthumanism. After some methodological clarifications, the paper focuses on four confrontational axes: self-recognition, cosmic and anthropological dualism, the meaning of morality, death and suffering, and finally the promise of salvation. Finally, the two doctrines are framed within the context of the Gnostic revolution, emphasizing the sense of uprootedness and post-modernity to explain (...) the resurgence of these phenomena. (shrink)

Since a reading of young Nietzsche’s criticism of the desire of knowledge that guides modernity – particularly regarding to the distinctions he operated between: a) two postures facing reality: the theoretical optimism and the tragic pessimism ; and b) two types of man: the theoretical and the artist ones; and c) two kinds of philosophy and philosophers: the one of the desperate knowledge and the other, of the tragic knowledge – we aim to defend, as an access-key to nietzschean’s thought (...) from the period of The Birth of Tragedy , the presence of a larger, gnosiological distinction between two forms of access to real: via knowledge [ Erkenntni ? ] and via understanding [ Verständnis ] – ???????? [ epistéme ] and ?????? [ gnôsis ] –, leading respectively to the targets of science and wisdom. (shrink)

Die geschichte der schelling-deutung weist auf eine menge widerspruchlicher urteile hin, wie sonst bei kaum einem anderen, und der vorwurf des geheimnisvollen und theosophischen ist gang und gabe: jahrzehntelang hat die forschung in diese kerbe geschlagen, bis der gelaufige tadel auf einmal aufgehort hat. der letzte bedeutende vertreter der herkommlichen interpretation war karl jaspers, dessen schelling-buch 1955 erschien. schelling ist doch kein gnostiker im sinne des irrationalismus und der hingabe an das orakelhafte und an die magie des denkens. der verfasser (...) bemuht sich, das etwa schwierige verhaltnis zwischen gnosis und philosophie, theosophie und spekulation bei schelling zu klaren. eigentlich war er nie, oder nur kurze zeit, der hitzige, feurige kopf, den fichte wahnte--die jahrerzeiten seines alters sind die jahrerzeiten seines geistes. (shrink)