Search results for 'Spiritual exercises History' (try it on Scholar)

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  1. Pierre Hadot (1995). Philosophy as a Way of Life: Spiritual Exercises From Socrates to Foucault. Blackwell.
    This book presents a history of spiritual exercises from Socrates to early Christianity, an account of their decline in modern philosophy, and a discussion of ...
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  2.  15
    Rebecca Bradburn Langer (forthcoming). Book Review: Protestant Spiritual Exercises: Theology, History, and Practice. [REVIEW] Interpretation 54 (1):106-106.
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  3.  10
    Igor Gasparov (2014). Spiritual Exercises as an Essential Part of Philosophical Life. Dialogue and Universalism 24 (3):45-49.
    In my paper I will argue for the thesis that spiritual exercises are an essential part of every philosophical life. My arguments are partly historical, partly conceptual in their nature. First, I show that philosophy at each stage of its history was accompanied by spiritual exercises. Next, I provide a definition of spiritual exercises as genuinely philosophical activity. Then I show that the philosophical life cannot be complete if it does not include (...) exercises. (shrink)
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  4.  21
    Arnold I. Davidson (1990). Spiritual Exercises and Ancient Philosophy: An Introduction to Pierre Hadot. Critical Inquiry 16 (3):475-482.
    Pierre Hadot, whose inaugural lecture to the chair of the History of Hellenistic and Roman Through at the Collège de France we are publishing here, is one of the most significant and wide-ranging historians of ancient philosophy writing today. His work, hardly known in the English-reading world except among specialists, exhibits that rare combination of prodigious historical scholarship and rigorous philosophical argumentation that upsets any preconceived distinction between the history of philosophy and philosophy proper. In addition to being (...)
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  5.  12
    Robert L. McCormack (1927). Spiritual Exercises In A Syllogism. Modern Schoolman 3 (4):55-56.
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  6.  59
    Jeremy Bendik-Keymer (2010). Species Extinction and the Vice of Thoughtlessness: The Importance of Spiritual Exercises for Learning Virtue. [REVIEW] Journal of Agricultural and Environmental Ethics 23 (1-2):61-83.
    In this paper, I present a sample spiritual exercise—a contemporary form of the written practice that ancient philosophers used to shape their characters. The exercise, which develops the ancient practice of the examination of conscience, is on the sixth mass extinction and seeks to understand why the extinction appears as a moral wrong. It concludes by finding a vice in the moral character of the author and the author’s society. From a methodological standpoint, the purpose of spiritual (...) is to create a habit of thoughtfulness in the writer, and by way of teaching, to suggest one to the reader. Such a habit is important, at least, because virtue is a habit. In other words, there can be no learning of virtue itself without habituation into it. Accordingly, I frame the sample spiritual exercise with a deliberately controversial objection to contemporary academic virtue ethics and with a justification for why the spiritual exercise is important for taking virtue ethically. And I end the paper with some further remarks explaining the form of the exercise and its relevance to doing philosophy. In this way, the paper makes and illustrates a methodological point about virtue ethics based on a meta-ethical assumption about virtue as a habit, and it does this by focusing on a pressing environmental problem in the twenty-first century. (shrink)
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  7.  1
    Matthew Kruger (2016). Aquinas, Hadot, and Spiritual Exercises. New Blackfriars 98 (1073).
    The work of Pierre Hadot can highlight understudied aspects of the work of Thomas Aquinas. Hadot offers two key concepts in his study of ancient philosophy: philosophy as a “way of life” and “spiritual exercises”, which help us to approach Thomas, especially given his regular use of the term “spiritual exercise” and the concept of “exercise.”.
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    Matthew Kruger (2016). Aquinas, Hadot, and Spiritual Exercises. New Blackfriars 97 (1072).
    The work of Pierre Hadot can highlight understudied aspects of the work of Thomas Aquinas. Hadot offers two key concepts in his study of ancient philosophy: philosophy as a “way of life” and “spiritual exercises”, which help us to approach Thomas, especially given his regular use of the term “spiritual exercise” and the concept of “exercise.”.
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  9.  87
    François Renaud (1997). Philosophy as a Way of Life: Spiritual Exercises From Socrates to Foucault,. Journal of the History of Philosophy 35 (4).
  10.  5
    François Renaud (1997). Philosophy as a Way of Life: Spiritual Exercises From Socrates to Foucault, And: Qu'est-Ce Que la Philosophie Antique? Journal of the History of Philosophy 35 (4):637-640.
  11.  80
    Konrad Banicki (2015). Therapeutic Arguments, Spiritual Exercises, or the Care of the Self. Martha Nussbaum, Pierre Hadot and Michel Foucault on Ancient Philosophy. Ethical Perspectives 22 (4):601-634.
    The practical aspect of ancient philosophy has been recently made a focus of renewed metaphilosophical investigation. After a brief presentation of three accounts of this kind developed by Martha Nussbaum, Pierre Hadot, and Michel Foucault, the model of the therapeutic argument developed by Nussbaum is called into question from the perspectives offered by her French colleagues, who emphasize spiritual exercise (Hadot) or the care of the self (Foucault). The ways in which the account of Nussbaum can be defended are (...)
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  12.  31
    Dennis J. Moberg & Martin Calkins (2001). Reflection in Business Ethics: Insights From St. Ignatius' Spiritual Exercises. [REVIEW] Journal of Business Ethics 33 (3):257 - 270.
    We examine the Spiritual Exercises developed by St. Ignatius Loyola for the purpose of informing the structure of reflection as a tool in business ethics. At present, reflection in business is used to clarify moods, expectations, theories of use, and defining moments. We suggest here that Ignatius' Exercises, which focus on ends, engage the emotions and imagination, use role modeling, and require a response, might be useful as a model for reflection in business.
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  13. Aaron D. Stalnaker (2001). Overcoming Our Evil: Spiritual Exercises and Personhood in Xunzi and Augustine. Dissertation, Brown University
    This dissertation compares the thought and practice of Xunzi, a 4th--3rd century BCE Confucian, with that of Augustine of Hippo, a 4th--5th century CE Christian. Specifically, it compares their versions of the view that human nature is significantly bad or evil, and their prescriptions for the cultivation of ethically and religiously preferable modes of life, through the practice of what Pierre Hadot has called "spiritual exercises." ;Xunzi and Augustine deploy conceptual apparatuses structured by distinctive terms of art, responding (...)
     
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  14.  9
    Daniel A. Dombowski (2009). Neoclassical Theism and Spiritual Exercises. Process Studies 38 (1):93-107.
    Relying on Pierre Hadot’s concept of philosophy as spiritual exercise, I examine Nikos Kazantzakis’ magnum opus Askitiki: Salvatores Dei (translated in English as The Saviors of God: Spiritual Exercises). Specifically, I examine the extent to which Kazantzakis offers a version of spiritual exercise appropriate for neoclassical theism, analogous to St. Ignatius’ version of spiritual exercise in the service of classical theism.
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  15.  17
    David Bates (1996). Rediscovering Collingwood's Spiritual History. History and Theory 35 (1):29-55.
    Collingwood has often been depicted as a neglected and isolated thinker whose original ideas on the contextual nature of truth anticipated important trends in postwar thought. The spiritual aspects of his thought, however, have often been problematic, precisely because they seem to conflict with his more influential ideas. Although Collingwood's overtly theological and metaphysical writing can be safely confined to an early, perhaps even juvenile phase of his career, the spiritual dimension of some of his later work, including, (...)
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  16. Richard Rorty (2012). Redemption From Egotism: James and Proust as Spiritual Exercises. Telos: Critical Theory of the Contemporary 1 (6):243-263.
     
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  17.  16
    Michael McGuckian (2009). The Dynamism of Desire: Bernard J. F. Lonergan, S. J. On The Spiritual Exercises of Saint Ignatius of Loyola. By James L. Connor. [REVIEW] Heythrop Journal 50 (3):536-537.
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  18.  36
    A. J. Siqueira (1938). The Spirituality of the “Spiritual Exercises” of St. Ignatius. Thought: A Journal of Philosophy 13 (4):574-588.
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  19.  32
    John J. Smith (1941). Saint Ignatius Loyola and Prayer as Seen in the Book of the Spiritual Exercises. Thought: A Journal of Philosophy 16 (4):748-750.
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  20.  32
    Dominic Cirigliano (1935). The Divine Comedy and the “Spiritual Exercises”. Thought: A Journal of Philosophy 10 (3):410-436.
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  21.  3
    Len Tischler & Andre Delbecq (2015). Using The Spiritual Exercises of Ignatius of Loyola as a Basis for a Buddhist-Christian Retreat. Buddhist-Christian Studies 35 (1):213-217.
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  22.  26
    Robin R. Wang (2007). Overcoming Our Evil: Human Nature and Spiritual Exercises in Xunzi and Augustine – by Aaron Stalnaker. Journal of Chinese Philosophy 34 (2):311–314.
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  23.  16
    I. I. I. Kline (2007). Review of Aaron Stalnaker, Overcoming Our Evil: Human Nature and Spiritual Exercises in Xunzi and Augustine. [REVIEW] Notre Dame Philosophical Reviews 2007 (3).
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  24.  1
    Brian D. Berry (2015). Zen and the Spiritual Exercises by Ruben L. F. Habito. Buddhist-Christian Studies 35 (1):234-237.
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  25.  6
    D. L. Evans (1928). Book Review:Spiritual Exercises and Their Results: An Essay in Psychology and Comparative Religion. Aelfrida Tillyard. [REVIEW] Ethics 38 (4):486-.
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  26.  1
    T. Brian Mooney, Philosophy as a Way of Life: Spiritual Exercises From Socrates to Foucault [Book Review].
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  27.  4
    Patrick Madigan (2010). Loyola's Greater Narrative: The Architecture of the Spiritual Exercises in Golden Age and Enlightenment Literature. By Frédéric Conrod. Heythrop Journal 51 (1):145-146.
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  28. E. Boday (1989). The Structure of the Spiritual Exercises of Saint Ignatius of Loyola in the Light of the Teaching of Saint Thomas Aquinas on the Election. Divus Thomas 92 (3-4):241-258.
     
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  29. A. F. Buehler (2004). Review: Striving for Divine Union: Spiritual Exercises for Suhrawardi Sufis * Qamar-Ul Huda: Striving for Divine Union: Spiritual Exercises for Suhrawardi Sufis. [REVIEW] Journal of Islamic Studies 15 (3):348-350.
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  30. S. J. Crowe (2004). Chapter 9. School Without Graduates: The Ignatian Spiritual Exercises. In S. J. Crowe (ed.), Developing the Lonergan Legacy: Historical, Theoretical, and Existential Themes. University of Toronto Press. pp. 197-212.
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  31. S. J. Crowe (2004). Chapter 12. The Ignatian Spiritual Exercises and Jesuit Spirituality. In S. J. Crowe (ed.), Developing the Lonergan Legacy: Historical, Theoretical, and Existential Themes. University of Toronto Press. pp. 242-251.
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  32. S. J. Crowe (2006). 13. Dialectic and the Ignatian Spiritual Exercises. In S. J. Crowe (ed.), Appropriating the Lonergan Idea. University of Toronto Press. pp. 235-251.
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  33. D. L. Evans (1928). Spiritual Exercises and Their Results: An Essay in Psychology and Comparative ReligionAelfrida Tillyard. International Journal of Ethics 38 (4):486-487.
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  34. Curtis W. Reese (1927). Spiritual Exercises and Their Results. By D. L. Evans. [REVIEW] Ethics 38:486.
     
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  35. L. J. Walker (1920). The Psychology of the "Spiritual Exercises". Hibbert Journal 19:401.
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  36. Herbert Alphonso (2006). Experience of «God as God» and Interreligious Dialogue. Reflections in the Light of Spiritual Theology. Gregorianum 87 (4):827-843.
    Inspired both in the biblical witness of God's call to persons throughout salvation history and in St. Ignatius Loyola's own personal experience of God-as-God under God's own pedagogical training and the subsequent transposition of this his personal experience into his book of the Spiritual Exercises , this article aims at drawing on Ignatius as a master pedagogue of genuine spiritual experience, as evidenced in the profound dynamics of his Exercises, to show how, in the light (...)
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  37. Shailer Mathews (1917). The Spiritual Interpretation of History. Philosophical Review 26 (3):342-343.
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  38. Robert W. Mclaughlin (1926). The Spiritual Element in History. The Abingdon Press.
     
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  39. Rudolf Steiner (1982). Occult History Historical Personalities and Events in the Light of Spiritual Science. Rudolf Steiner Press.
     
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  40. Rudolf Steiner (1957). Occult History Historical Personalities and Events in the Light of Spiritual Science; Six Lectures Given in Stuttgart, 27th December, 1910 to 1st January, 1911. [REVIEW]
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  41. Michael D. Ross (2003). The Unity of Spiritual and Political Exercises in Simone Weil's Call for a New Saintliness: Being, Thinking and Doing in the Quest for the Good. Dissertation, The Catholic University of America
    Simone Weil was a French philosopher and theologian, political activist and mystical writer. She graduated from the Ecole Normale Superieure, and was licensed to teach philosophy in 1931. For the following six years, Weil taught in a number of lycees and was active in radical politics. ;Beginning in late 1937, Weil had a series of mystical experiences which turned her thoughts and actions toward Catholic belief and the Christian way of action. Though never baptized, she recorded in great detail her (...)
     
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  42.  11
    A. L. H. (1938). Towards the Twentieth Century: Essays in the Spiritual History of the Nineteenth. [REVIEW] Journal of Philosophy 35 (2):50-51.
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  43.  15
    S. L. Greenslade (1947). M. Thomas Aquinas Carroll: The Venerable Bede: His Spiritual Teachings. (Studies in Mediaeval History, New Series, Vol. IX.) Pp. Ix+270. Washington, D.C.: Catholic University of America Press, 1946. Paper. [REVIEW] The Classical Review 61 (3-4):130-.
  44.  17
    Dana Jalobeanu (2012). Idolatry, Natural History, and Spiritual Medicine: Francis Bacon and the Neo-Stoic Protestantism of the Late Sixteenth Century. Perspectives on Science 20 (2):207-226.
  45.  8
    Benedino Gemelli (2012). The History of Life and Death A'Spiritual'History From Invisible Matter to Prolongation of Life. Early Science and Medicine 17 (1-2):1-2.
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    John Edmondson, Barbara Horn & James McCall (2002). Book Reviews of –œCritical Times: The History of The Times Literary Supplementâ–, –œThe Copyeditorâ–™s Handbook: A Guide For Book Publishing and Corporate Communications, With Exercises and Answer Keysâ–, and –œThe African Publishing Companion: A Resource Guideâ–. [REVIEW] Logos 13 (3):177-183.
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  47.  1
    H. V. Routh (1938). Towards the Twentieth Century: Essays in the Spiritual History of the Nineteenth. Journal of Philosophy 35 (2):50-51.
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  48.  1
    Adrian Coates (1938). Towards the Twentieth Century: Essays in the Spiritual History of the Nineteenth. By H. V. Routh M.A., D.Lit., (Cambridge: At the University Press. 1937. Pp. X + 392. Price 21s.).The False State By Hilda D. Oakeley M.A., D.Lit., (London: Williams & Norgate, Ltd.. 1937. Pp. Xii+211. Price 6s.). [REVIEW] Philosophy 13 (49):115-.
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  49.  2
    Joseph L. Blau & Maurice Wohlgelernter (eds.) (1980). History, Religion, and Spiritual Democracy: Essays in Honor of Joseph L. Blau. Columbia University Press.
  50. Peter Charanis (1969). Pre-Ottoman Turkey: A General Survey of the Material and Spiritual Culture and History, C. 1071-1330. Claude Cahen. Speculum 44 (4):627-629.
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