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.  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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    Kierkegaard's Encounter with the Rhineland-Flemish Mystics.Peter Šajda - 2009 - Kierkegaard Studies Yearbook 2009 (2009):559-584.
  4.  6
    ""Jacobitism and millennial enlightenment: Lord Forbes of Pitsligo's" remarks" on the mystics.D. Shuttleton - 1997 - Enlightenment and Dissent 15:33-56.
  5.  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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  6.  99
    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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  7. 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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  8.  26
    Review of John Campbell Oman: The Mystics, Ascetics, and Saints of India[REVIEW]David Phillips - 1907 - International Journal of Ethics 17 (3):395-397.
  9. A. J. ARBERRY, Sufism-An Account of the Mystics of Islam. [REVIEW]Margaret Smith - 1950 - Hibbert Journal 49:405.
     
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  10. 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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  11.  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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  12.  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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  13.  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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  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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  15.  19
    Paul E. Szarmach . An Introduction to the Medieval Mystics of Europe. Pp. vi + 376. $14.95 pb, $39.50 hb.Simon Tugwell O. P. Ways of Imperfection: An Exploration of Christian Spirituality. Pp. xi+238. £5.95 pb. [REVIEW]Grace M. Jantzen - 1985 - Religious Studies 21 (4):595-597.
  16.  55
    Studies in the Psychology of the Mystics[REVIEW]Francis E. Keenan - 1928 - Thought: Fordham University Quarterly 3 (3):498-504.
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  17. 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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  18. 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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  19. 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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  20.  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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  21.  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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  22. 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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  23. A Mystical Philosophy: Transcendence and Immanence in the Works of Virginia Woolf and Iris Murdoch.Donna J. Lazenby - 2014 - New York: Bloomsbury Academic.
    A Mystical Philosophy contributes to the contemporary resurgence of interest in Spirituality, but from a new direction. Revealing, in an original and provocative study, the mystical contents of the works of famous atheists Virginia Woolf and Iris Murdoch, Donna Lazenby shows how these thinkers' refusal to construe worldviews on available reductive models brought them to offer radically alternative pictures of life which maintain its mysteriousness, and promote a mystical way of knowing. This book makes a daring claim: that a return (...)
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  24.  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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  25.  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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  26.  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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  27.  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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  28.  3
    Mystics and poets.William Theophilus Davison - 1936 - Folcroft, Pa.: Folcroft Library Editions.
    The myths of Plato.--A great mystic: Plotinus.--Dante as a spiritual teacher.--Wordsworth: seer and patriot.--Browning's portraits of women.
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  29. 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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  30.  38
    Mystical orientation and psychological health : a study among university students in Turkey.Leslie J. Francis, U. Ok & Mandy Robbins - 2017 - Mental Health, Religion and Culture.
    This study examines the association between mystical experience, as captured by the Francis-Louden Mystical Orientation Scale, and psychological health, as captured by the Eysenckian three dimensional model of personality, among 329 students attending a state university in Turkey. The data reported no significant association between mystical orientation and psychoticism scores, and a small but significant positive association between mystical orientation and neuroticism scores, after controlling for sex differences. This finding suggests that there may be a small inverse association between mystical (...)
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  31. The Verifiability of Daoist Somatic Mystical Experience.Wen Chen & Xiaoxing Zhang - forthcoming - Ergo: An Open Access Journal of Philosophy.
    Mystical religious experiences typically purport to engage with the transcendent and often claim to involve encounters with spiritual entities or a detachment from the material world. Daoism diverges from this paradigm. This paper examines Daoist mystical experiences of bodily transformations and explores their epistemological implications. Specifically, we defend the justificatory power of Daoist somatic experiences against the disanalogy objection. The disanalogy objection posits that mystical experiences, in contrast to sense perceptions, are not socially verifiable and thereby lack prima facie epistemic (...)
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  32.  4
    Mystics of al-Andalus: Ibn Barrajān and Islamic Thought in the Twelfth Century. By Yousef Casewit.Michael Ebstein - 2022 - Journal of the American Oriental Society 139 (3).
    The Mystics of al-Andalus: Ibn Barrajān and Islamic Thought in the Twelfth Century. By Yousef Casewit. Cambridge Studies in Islamic Civilization. Cambridge: Cambridge University Press, 2017. Pp. xvi + 353. $100, £95.
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  33.  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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  34. Mystical Rationality.Isaac Wilhelm - 2022 - In Helen De Cruz & Johan De Smedt (eds.), Avatar: The Last Airbender and Philosophy: Wisdom From Aang to Zuko. Wiley-Blackwell. pp. 88–97.
    In this chapter, we explore some ways in which reasoning based on mysticism can be rational, focusing on the episode “The Fortuneteller,” in which Aang, Katara, and Sokka save a village from a volcanic eruption. Throughout this episode, Sokka advocates a purely empirical approach to reasoning. The villagers, however, believe that no source of knowledge is more reliable than Aunt Wu, the local fortuneteller. At several points in the episode, Sokka claims that the villagers’ reliance on Aunt Wu is irrational. (...)
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  35.  9
    The mystical origins of Hasidism.Rachel Elior - 2006 - Portland, Or.: Littman Library of Jewish Civilization.
    The words 'hasid' and 'hasidism' have become so familiar to people interested in the Jewish world that little thought is given to understanding exactly what hasidism is or considering its spiritual and social consequences. What, for example, are the distinguishing features of hasidism? What innovations does it embody? How did its founders see it? Why did it arouse opposition? What is the essential nature of hasidic thought? What is its spiritual essence? What does its literature consist of? What typifies its (...)
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  36. : A Mystical Treatise by a philosopher sage.Janis Eshots - unknown - Kheradnameh Sadra Quarterly 15.
    This short thesis contains many philosophical and mystical views of Mulla Sadra. He has divided this book into forty chapters and presented the basis of his philosophical views in it. Among these views are Divine Essence and Attributes, the Reality of "being", creation and its stages, the spiritual journey and a discussion of the effects of love.In the first chapter, Mulla Sadra explicated the meaning and the definition of "being". He asserted that being is an external reality which has true (...)
     
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  37.  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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  38.  28
    Do Mystics Perceive Themselves?: JAMES R. HORNE.James R. Horne - 1977 - Religious Studies 13 (3):327-333.
    Mystics have always claimed that a very significant kind of self-perception is possible, at the end of certain spiritual disciplines. The self that is then supposed to be known is a unity, identical from one experience to the next, and not to be identified with any particular experiences, such as impressions or ideas, which the self has. In short, mystical testimony supports something like a theory of the essential self as simple and unchanging.
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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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  40.  8
    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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    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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  42. Mystical consciousness and its contribution to human understanding.Wh Clark - 1971 - Humanitas 6 (3):311-324.
     
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  43.  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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  44. 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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  45.  3
    The mystical philosophy of Muhyid Din-Ibnul Arabi.Abul Ela Affifi - 1939 - Lahore: Sh. Muhammad Ashraf.
  46.  6
    Simone Weil: mystic of passion and compassion.Maria Clara Bingemer - 2015 - Eugene, Oregon: Wipf&Stock. Edited by Karen M. Kraft & Tomeu Estelrich. Translated by Karen Kraft.
    The present book reflects on the life, work, and legacy of an exceptional and enigmatic woman: the philosopher and French Jewish mystic Simone Weil. It constitutes a testimony so unique that it is impossible to ignore. In a Europe where authoritarian regimes were dominant and heading, in a sinister manner, toward World War II, this woman of fragile health but indomitable spirit denounced the contradictions of the capitalist system, the brutality of Nazism, and the paradox of bourgeois thought. At the (...)
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  47. Psychology of Mystical Experience: Muḥammad and Siddhārtha.Abdulla Galadari - 2019 - Anthropology of Consciousness 30 (2):152-178.
    A comparison between Muḥammad and Siddhārtha’s psychological states is made to identify how they had their mystical experiences and how their presuppositions and personalities shaped their interpretation of these experiences. Muḥammad’s mystical experience appeared to be based on an altered state of consciousness. Siddhārtha’s teachings include that one must not have blind faith and remain open to various truths. These teachings may reflect that he was high in openness to experience, which may have fortified him from becoming delusional. While mystical (...)
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  48.  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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  49. Perennial Idealism: A Mystical Solution to the Mind-Body Problem.Miri Albahari - 2019 - Philosophers' Imprint 19.
    Each well-known proposed solution to the mind-body problem encounters an impasse. These take the form of an explanatory gap, such as the one between mental and physical, or between micro-subjects and macro-subject. The dialectical pressure to bridge these gaps is generating positions in which consciousness is becoming increasingly foundational. The most recent of these, cosmopsychism, typically casts the entire cosmos as a perspectival subject whose mind grounds those of more limited subjects like ourselves. I review the dialectic from materialism and (...)
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  50.  71
    The Mystical in Wittgenstein's Early Writings.James Atkinson - 2009 - New York: Routledge.
    The aim of this book is to consider what reasonably follows from the hypothesis that the _Tractatus Logico-Philosophicus_ can be interpreted from a mystical point of view. Atkinson intends to elucidate Wittgenstein’s thoughts on the mystical in his early writings as they pertain to a number of topics such as, God, the meaning of life, reality, the eternal and the solipsistic self.
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