Results for 'Mystics '

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  1. Nicola Masciandario.Synaesthesia : The Mystical Sense Of Law - 2018 - In Andreas Philippopoulos-Mihalopoulos (ed.), Routledge Handbook of Law and Theory. New York, NY: Routledge.
     
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  2.  10
    Kierkegaard's Encounter with the Rhineland-Flemish Mystics.Peter Šajda - 2009 - Kierkegaard Studies Yearbook 2009 (2009):559-584.
  3. Mystical ineffability: a nonconceptual theory.Sebastian Gäb - 2024 - International Journal for Philosophy of Religion:1-16.
    This paper discusses the nonconceptual theory of mystical ineffability which claims that mystical experiences can’t be expressed linguistically because they can’t be conceptualized. I discuss and refute two objections against it: (a) that unconceptualized experiences are impossible, and (b) that the theory is ad hoc because it provides no reason for why mystical experiences should be unconceptualizable. I argue against (a) that distinguishing different meanings of ‘object of experience’ leaves open the possibility of non-empty but objectless nonconceptual experiences. I show (...)
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  4. Mystical Contemplation or Rational Reflection? The Double Meaning of Tafakkur in Shabistarī’s Rose Garden of Mystery.Rasoul Rahbari Ghazani & Aydın Topaloğlu - 2023 - Islam and Contemporary World 1 (1):9-30.
    This paper examines the following three questions: (1) In The Rose Garden of Mystery (Golshan-e Rāz), how does the prominent 7-8th-century Iranian Sufi, Maḥmūd Shabistarī, distinguish the mystical “contemplation” and “rational reflection” in pursuing divine knowledge? (2) Was Shabistarī an anti-rationalist (strict fideist)? (3) How does Shabistarī’s position fit into the ancient Greek, Neoplatonist, and medieval Islamic and Christian metaphysics? This paper examines Golshan-e Rāz in the context of Shabistarī’s other works, commentaries, secondary sources, and Islamic thought—Sufism and philosophy. Existing (...)
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  5.  12
    Sufism: An Account of the Mystics of Islam.Arthur John Arberry - 1950 - Routledge.
    Originally published in 1950. Thinkers such as Ghazali and Ibn `Arabi, poets such as Ibn al-Farid, Rumi, Hafiz and Jami were greatly inspired by the lives and sayings of the early Sufis. This book was the first short history of Sufism to be published in any language, illustrating the development of its doctrines with numerous quotations from literature.
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  6.  82
    Mystic Union: An Essay in the Phenomenology of Mysticism.Nelson Pike - 1992 - 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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  7.  4
    Woodbroke Studies: Christian Documents in Syriac, Arabic, and Garshuni, Edited and Translated with a Critical Apparatus. Vol. VII, Early Christian Mystics.James A. Montgomery & A. Mingana - 1936 - Journal of the American Oriental Society 56 (4):499.
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  8.  75
    Mystical Experience and the Apophatic Attitude.Sameer Yadav - 2016 - Journal of Analytic Theology 4:17-43.
    Apophaticism in mainstream analytic theology and philosophy of religion has come to denote a metaphysical and semantic thesis: that, due to divine transcendence, God is ineffable, inconceivable, or incomprehensible. But this conception fails to properly take account of the central claim of apophaticism as a special type of _mystical _theology. As such, the apophatic commitments to divine ineffability are instrumental. More fundamental is the function of theological ignorance to uniquely inform the task of theology and transform the theologian in union (...)
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  9. Mystical Theology of St. Simeon New Theologian.Metropolitan Hilarion of Volokolamsk - 2015 - European Journal for Philosophy of Religion 7 (2):3-20.
    The article deals with the problem of the divine light in the mystical works of St Symeon the New Theologian in the context of the Eastern Christian ascetical tradition. The author focuses on the passages referring to the divine light in the works of Evagrios Pontikos, St Isaac the Syrian, St Maximus the Confessor, and in the Makarian corpus. As is shown in the present contribution, none of these authors created a fully-developed theory of the vision of the divine light. (...)
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  10. Mystical Humanism as Magical Realism.Rudolph Bauer - 2011 - Transmission: Journal of the Awareness Field 2.
    This paper focuses on mystical humanism as magical realism.
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  11. The Mystic and the Ineffable.Christopher C. Yorke - 2008 - Akademiker Verlag.
    Mysticism and the sciences have traditionally been theoretical enemies, and the closer that philosophy allies itself with the sciences, the greater the philosophical tendency has been to attack mysticism as a possible avenue towards the acquisition of knowledge and/or understanding. Science and modern philosophy generally aim for epistemic disclosure of their contents, and, conversely, mysticism either aims at the restriction of esoteric knowledge, or claims such knowledge to be non-transferable. Thus the mystic is typically seen by analytic philosophers as a (...)
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  12.  91
    Mystical Encounters with the Natural World:Experiences and Explanations: Experiences and Explanations.Paul Marshall - 2005 - Oxford University Press.
    Mystical experiences of the natural world bring a sense of unity, knowledge, self-transcendence, eternity, light, and love. This is the first detailed study of these intriguing phenomena. Paul Marshall surveys and evaluates a wide range of explanations put forward by religious thinkers, philosophers, and scientists, and offers his own perspective on the nature of these experiences.
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  13. What Mystical Experiences Tell Us About Human Knowledge.David Cycleback - 2021 - In Brain Function and Religion. Seattle (USA): Center for Artifact Studies. pp. 5-15.
    From religion to philosophy to science, all human systems of definition are formed by human brains. The nature and limits of the human brain are the nature and limits of those systems. This essay shows how the human brain works normally then unusually, and what this reveals about the limits of human knowledge. There are many conditions and instances where the brain processes information unusually, including mental disorders, physical events, and drug use. This essay focuses on the neurological events called (...)
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  14. Mystical Theology and Platonism in the Time of Cusanus.Jason Aleksander, Michael E. Moore, Sean Hannan & Joshua Hollmann (eds.) - 2023 - Leiden: Brill.
    Mystical Theology and Platonism in the Time of Cusanus engages with the history of mystical theology and Neoplatonic philosophy through the lens of the 15th century philosopher and theologian, Nicholas of Cusa. The volume comprises nineteen essays that break down the barriers between medieval and Renaissance studies, reinterpreting Cusanus’ place in the history of thought by exploring the archive that informed his thinking, while also interrogating his works by exploring them from the standpoint of their later reception by modern philosophers (...)
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    Mystical theology and continental philosophy: interchange in the wake of God.David Lewin (ed.) - 2017 - New York: Routledge, Taylor & Francis Group.
    8. Eckhart's why and Heidegger's what: beyond subjectivistic thought to groundless ground -- I -- II -- III -- Notes -- 9. Meister Eckhart's speculative grammar: a foreshadowing of Heidegger's Der Satz vom Grund? -- A problem of expression -- Language in modism -- Spiral-vortex metaphor -- Concluding remarks -- Notes -- 10. Pay attention!: exploring contemplative pedagogies between Eckhart and Heidegger -- Paying attention -- The paradox of intention -- Intended attention -- Conclusion -- Notes -- PART IV: Re-readings (...)
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  16.  15
    Mystical Foundations of Politics? Luther on God’s Presence and the Place of Human Beings.Martin Wendte - 2018 - Studies in Christian Ethics 31 (4):422-434.
    This article opens up a dialogue between two strands of Luther research, which until now have had limited contact: a German strand interested in the influence of Luther’s mystical education on his Reformation theology, and a German and Anglo-American strand concerned with Luther’s doctrine of the three estates and understanding of politics, emphasising in particular God’s constant activity in our daily life. This article has a twofold aim: first, to undertake a historical reconstruction of the influence of mysticism on the (...)
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  17. Plotinus' Mystical Empiricism in Relation to the One.Katelis Viglas - 2012 - Philosophy Pathways 171.
    On close reading of the Enneads, the work written by Plotinus, we can see that the One, the ultimate factor in his system of hypostases, can be examined on the base of many concepts that are interwoven, creating many paths for approaching the divine level. Of course, since all the hypostases, Matter — Nature — Soul — Intelligence, are dependent on the infinite power of the One, theoretically and practically everything can be related to the One or the God or (...)
     
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  18.  95
    Islamic Mystical Dialetheism: Resolving the Paradox of God’s Unknowability and Ineffability.Abbas Ahsan - 2022 - Philosophia 50 (3):925-964.
    Dialetheism is the view that some contradictions are true. Resorting to either metaphysical dialetheism or semantic dialetheism may seem like an appropriate resolve to certain theological contradictions. At least for those who concede to theological contradictions, and take dialetheism seriously. However, I demonstrate that neither of these types of dialetheism would serve to be amenable in resolving an Islamic theological contradiction. This is a theological contradiction that I refer to as ‘the paradox of an unknowable and ineffable God’. As a (...)
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  19. A. J. ARBERRY, Sufism-An Account of the Mystics of Islam. [REVIEW]Margaret Smith - 1950 - Hibbert Journal 49:405.
     
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  20.  19
    The Mystical Element in Heidegger's Thought.John D. Caputo - 1978 - New York: Fordham University Press.
  21.  27
    Mystical techniques, mental processes, and states of consciousness in Abraham Abulafia’s Kabbalah: A reassessment.Vadim Putzu - 2019 - Archive for the Psychology of Religion 41 (2):89-104.
    This article reevaluates the mystical techniques and experiences peculiar to Abraham Abulafia’s Kabbalah and attempts to offer an alternative approach to their dominant understanding, which largely depends on Moshe Idel’s work. Current scholars of Jewish mysticism have a habit of highlighting the “unique character” of Abulafia’s mystical practices while asserting that they cannot be compared with the induction techniques and the psychophysical phenomena typical of hypnosis. While generally agreeing with the scholars discussed that the hyperactivation of the mind found in (...)
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  22. Mystical Feelings and the Process of Self-Transformation.Ruth Rebecca Tietjen - 2017 - Philosophia 45 (4):1623-1634.
    There is a need for inner recollection opposed to our everyday distraction. Our distraction is partly based on anthropological features and partly on social and cultural features. As well as feelings of distraction, we know experiences of being focussed from everyday life. As feelings in which distraction is absent, and as feelings in which we are partly and temporarily released from our own egocentric perspective, they remind us that a different kind of relation to ourselves and the world is possible. (...)
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  23. JAMES M. CLARK, "The Great German Mystics Eckhart, Tauler and Suso". [REVIEW]M. T. Antonelli - 1950 - Giornale di Metafisica 5 (2):234.
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  24.  9
    Augustine Mystic and Mystagogue.Frederick Van Fleteren, Joseph C. Schnaubelt & Joseph Reino - 1994 - Peter Lang Gmbh, Internationaler Verlag Der Wissenschaften.
    This volume, entitled "Augustine: Mystic and Mystagogue," studies the origins of Augustine's mystical writings, analyzing texts in which Augustine describes his own anagogic experiences and mysticism in general, and demonstrating the influence of Augustine's mystical analyses on later writers. The book is divided into four parts. In the Introduction, the editors posit critical questions concerning the nature of mysticism and present a monograph from the mid-1930's in English translation, wherein the author critiques many ascensional passages in Augustine. In the section (...)
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  25.  5
    Three Mystics Walk Into a Tavern: A Once and Future Meeting of Rumi, Meister Eckhart, and Moses de León in Medieval Venice.James C. Harrington & Sidney G. Hall - 2015 - Lanham, Maryland: Hamilton Books. Edited by Sidney G. Hall.
    In Three Mystics Walk into a Tavern, Jalal ad-Din Rumi, Moses de León, and Meister Eckhart— three of the greatest mystics of all time—meet for an imaginary conversation that will inspire individuals of the twenty-first century to find their own spirituality and realize that everyone can be a mystic.
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  26.  5
    Mystic Maybes.Kevin Hart - 2022 - In John Panteleimon Manoussakis (ed.), After God: Richard Kearney and the Religious Turn in Continental Philosophy. Fordham University Press. pp. 208-221.
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  27. Mystic, Geometer and Intuitionist. The Life of L.E.J. Brouwer. Volume 1. The Dawning Revolution.[author unknown] - 2001 - Tijdschrift Voor Filosofie 63 (1):177-178.
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  28.  21
    Mystical Jewish Sociology.Philip Wexler - 2007 - Journal for the Study of Religions and Ideologies 6 (18):206-217.
    The paper begins by engaging Mircea Eliade’s undervaluation of the importance of classical sociology of religion, namely, Durkheim and Weber, and goes on to show how much they share with him, particularly with regard to a critique of modern European civilization, and of the foundational importance of religion in society. This “other”, non-positivist, non-reductionist face of Durkheim and Weber is elaborated by showing their religious, even “primordial” approaches to the religious bases of society and culture. Eliade’s criticism of sociology is (...)
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  29. Mystical Anarchism.Simon Critchley - 2009 - Critical Horizons 10 (2):272-306.
    This essay explores the philosophical significance of the history of mystical anarchism for contemporary ethics and politics. It examines the complex relationship between religion and politics, and elaborates the thesis that many of our contemporary political concepts are secularized theological concepts. After a critical discussion of Carl Schmitt's theory of sovereignty and John Gray's critique of liberal humanism, it examines the anarchist practices of medieval mystics such as Marguerite Porete and the heresy of the Movement of the Free Spirit, (...)
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  30.  17
    Shamans, Mystics and Doctors. A Psychological Inquiry into India and Its Healing Traditions.Kenneth G. Zysk - 1983 - Journal of the American Oriental Society 103 (4):786.
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  31. Mystice videre. Il gioco degli specchi tra neurobiologia e psicologia analitica.Ferruccio Vigna - 2010 - In Jung e le immagini. Moretti E. Vitali.
    Mystice videre: un modo particolare di vedere, sperimentato, lungo la storia dell’umanità, da coloro che hanno vissuto un’esperienza straordinaria di incontro con il sacro (termine che qui utilizzo nella sua accezione più ampia, di “ciò che è separato da” tutto ciò che è ordinario). Alludo ai mistici, ovviamente. Qualcuno, clinicamente parlando, potrebbe considerarli, con qualche ragione, individui patologici, ma sotto il profilo religioso si tratta di persone che hanno avuto la grazia di un incontro con il divino attraverso visioni profonde, (...)
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  32.  73
    Mystical Experience in the Spectrum of Altered States of Consciousness: Overlapping Discourses of Theology and Secular Sciences.Yuliya Mikhailovna Duplinskaya & Mark Vladimirovich Shugurov - 2022 - Philosophy and Culture (Russian Journal) 10:25-53.
    The subject of the study is the mystical experience as a kind of altered states of consciousness. The purpose of the article is to solve at the conceptual level the problem of distinguishing genuine mystical experience and various kinds of surrogate states with quasi-mystical content. The theoretical basis for solving this problem was the study of the panorama of moments of divergence and convergence of discourses of the humanities and natural sciences, as well as theology. In the course of the (...)
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  33.  22
    Mystic Maybe's.Kevin Hart - 2004 - Revista Portuguesa de Filosofia 60 (4):1011 - 1024.
    "Mystic Maybe's": the title comes from Augustine Birrill's words on the death of Matthew Arnold. Is it true that Richard Kearney's philosophy of religion, like Arnold's reflections on the Bible, are "mystic maybe's," mere flirtations with possibility? In order to answer this question I seek to understand Kearney's expression "the God who may be" and to see if it fits into a non-metaphysical philosophy of religion. The expression is clarified by way of comparisons with Wolfhart Pannenberg's eschatological understanding of God (...)
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  34.  76
    Mystical naturalism.Leonard Angel - 2002 - Religious Studies 38 (3):317-338.
    This paper suggests that an ontologically reductionist view of nature which also accepts the completeness of causality at the level of physics can support (1) the blissful transfiguration of the moral, (2) mystical release from standard ego-identification, and (3) psycho-physical transformation cultivated through meditative practice. This mystical naturalism provides the basis for a thicker, more vigorous institutional religious life, including religious life centred around meditation practices, personalist meanings, and the theology of incarnation, than current proposals for strongly naturalist religions allow.
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  35. The Mystical Element in Wittgenstein's Tractatus the Relation Between the Logical and the Mystical.Nehama Verbin - 1996
     
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  36.  5
    The mystic plotiniana: experience, doctrine and interpretation.Gabriel Martino - 2010 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 5:67-76.
    Though “mysticism” in not a Plotinian idiom, it has been frequently used by scholars to identify an aspect of his philosophy. Thus, Plotinus’ mysticism comprises those passages of the Enneads in which he describes different transcendent experiences or presents his interpretation of these. Upon these two elements, we believe, Plotinus structures a coherent doctrine about the relation between man and the higher degrees of reality closely dependant, as well, on his metaphysical theory. In the present work we intend to provide (...)
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  37.  9
    Mystical Theology Redux: The Pattern of Aquinas’.A. Williams - 1997 - Modern Theology 13 (1):53-74.
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  38. The Mystic and the Metaphysician: Clarifying the Role of Meditation in the Search for Ultimate Reality.M. Albahari - 2019 - Journal of Consciousness Studies 26 (7-8):12-36.
    To seek fundamental truths, analytic metaphysicians generally start with observed phenomena. From here they typically move outwards, using discursive thought to posit scientifically informed theories about the ultimate reality behind appearances. Mystics, too, seek to uncover the reality behind appearances. However, their meditative methods typically start with experience and go inwards to a fundamental reality sometimes described as a pure conscious unity. Analytic metaphysicians may be tempted to dismiss the mystical approach as unworthy of investigation. In this paper I (...)
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  39.  15
    Practical Mystic: Religion, Science, and A. S. Eddington.Matthew Stanley - 2007 - University Of Chicago Press.
    Science and religion have long been thought incompatible. But nowhere has this apparent contradiction been more fully resolved than in the figure of A. S. Eddington (1882–1944), a pioneer in astrophysics, relativity, and the popularization of science, and a devout Quaker. Practical Mystic uses the figure of Eddington to shows how religious and scientific values can interact and overlap without compromising the integrity of either. Eddington was a world-class scientist who not only maintained his religious belief throughout his scientific career (...)
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  40.  18
    Mystical Prayer in Ancient Judaism: An Analysis of Maʿaseh MerkavahMystical Prayer in Ancient Judaism: An Analysis of Maaseh Merkavah.Elliot R. Wolfson & Michael D. Swartz - 1995 - Journal of the American Oriental Society 115 (2):321.
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    The Mystical Marriage of the Blessed Henry Suso.Wackernagel Wolfgang - 2005 - Diogenes 52 (4):99-113.
    Mystical marriage - or hierogamy - is without a doubt a significant aspect of the theme of the androgyne in medieval literature. In this paper we consider these themes, taking as a guide the last eight chapters of the Life by Henry Suso (1295-1366). Introduced by an epigraph in Latin: Sicut aquila (Like an eagle), these eight chapters are a literary work in their own right, which can therefore be labelled Sicut aquila. Indeed this is no longer an autobiographical narrative (...)
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  42.  22
    The Mystical Philosophy of Ibn Masarra and His Followers.Paul E. Walker - 1983 - Journal of the American Oriental Society 103 (4):761.
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  43. The mystical element in Heidegger's thought.John D. Caputo - 1978 - New York: Fordham University Press.
    'This book is a model of philosophical and Heideggerian scholarship.
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  44. Dubious Dichotomies and Mysterious Mysticisms.S. Vörös - 2015 - Constructivist Foundations 11 (1):135-137.
    Open peer commentary on the article “Religion: A Radical-Constructivist Perspective” by Andreas Quale. Upshot: I address two topics that I consider particularly problematic in Quale’s target article. First, I question the purported distinction between cognition and non-cognition, and second, I inquire into a rather vague construal of “mystical philosophies.” Given that both topics play important roles in the overall argumentative chain, their unfoundedness threatens to have serious consequences for the main conclusions of the article.
     
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  45. The mystical stance: The experience of self‐loss and Daniel Dennett's “center of narrative gravity”.William Simpson - 2014 - Zygon 49 (2):458-475.
    For centuries, mystically inclined practitioners from various religious traditions have articulated anomalous and mystical experiences. One common aspect of these experiences is the feeling of the loss of the sense of self, referred to as “self-loss.” The occurrence of “self-loss” can be understood as the feeling of losing the subject/object distinction in one's phenomenal experience. In this article, the author attempts to incorporate these anomalous experiences into modern understandings of the mind and “self” from philosophy and psychology. Accounts of self-loss (...)
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  46.  45
    The Mystical Sources of Existentialist Thought: Being, Nothingness, Love.George Pattison & Kate Kirkpatrick - 2018 - Abingdon, UK: Routledge.
    At the time when existentialism was a dominant intellectual and cultural force, a number of commentators observed that some of the language of existential philosophy, not least its interpretation of human existence in terms of nothingness, evoked the language of so-called mystical writers. This book takes on this observation and explores the evidence for the influence of mysticism on the philosophy of existentialism. It begins by delving into definitions of mysticism and existentialism and then traces the elements of mysticism present (...)
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  47.  4
    Hadewijch: Mystic or theologian?Lisel H. Joubert - 2022 - HTS Theological Studies 78 (2):8.
    This article engages with the reception and naming of women by contemporary historians and theologians. The core question is as follows: when is a woman received as a theologian? This question is looked at via the works of Hadewijch, a 13th-century Flemish writer. Scholars easily group together women from the High Middle Ages as mystics, referring to the experiential character of their theology and their writing in the vernacular. These criteria of gender, language and experience then disqualify them as (...)
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  48.  5
    Neo-mystic consciousness as a ground for modern organization forms of development of religious and esoteric practices.S. N. Volkov - 2018 - Liberal Arts in Russiaроссийский Гуманитарный Журналrossijskij Gumanitarnyj Žurnalrossijskij Gumanitarnyj Zhurnalrossiiskii Gumanitarnyi Zhurnal 7 (2):110.
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  49.  36
    The mystical philosophy of Muhyid Dín-Ibnul ʻArabí.A. M. E. - 1939 - Cambridge [Eng.]: The University press.
  50.  33
    Mystical States or Mystical Life? Buddhist, Christian, and Hindu Perspectives.Marek Marzanski & Mark Bratton - 2002 - Philosophy, Psychiatry, and Psychology 9 (4):349-351.
    In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 9.4 (2002) 349-351 [Access article in PDF] Mystical States or Mystical Life?Buddhist, Christian, and Hindu Perspectives Marek Marzanski and Mark Bratton THIS IS AN ORIGINAL and conceptually precise paper. It is a significant attempt to bring religion and psychiatry into conversation. With particular reference to three Oriental epistemologies—Tibetan and Zen Buddhism and Tantric Hinduism—Caroline Brett seeks to offer a means of differentiating mystical states from (...)
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