In his discussion of conversion experience, in The Varieties of Religious Experience, William James draws attention to a variety of experience which has not been much investigated in the philosophy of religion literature, but which seems to be of some importance religiously—namely, an experience which consists in a re-vivification of the sensory world as a whole. In this paper, I develop four accounts of the nature of this kind of experience, and I show how the experience can inform our conception (...) of the spirituallife, considered as a world-directed mode of experience and practice. (shrink)
Introduction -- The significance of story -- Morphogenic fields -- The universe story and Christian story -- Morphic resonance : two stories converge -- The "kingdom of God" -- Emerging capacities -- Meditation -- The power of intention -- The fields converge -- A field of compassion -- Manifesting a field of compassion -- Engaging the grace we imagine.
An alternative agenda for the philosophy of religion emerges from this interdisciplinary collection. Going outside the traditional concerns of natural theology, the distinguished contributors to this volume explore such topics as the nature of selfhood and its images in the ancient, the medieval and the modern world; the role of philosophy as a route to wisdom; non-conceptual awareness; and the nature of love and its relation to attention. Discussion focuses on the figures of Plato and Augustine, William James and the (...) Absolute Idealist F. H. Bradley, Kierkegaard and Heidegger, as well as leading figures of the Tibetan Buddhist tradition. (shrink)
At times we may be called to be companions on a journey we would rather not take--the journey of a loved one toward the end of life. For those who choose to serve as close companions of terminally ill relatives or friends, Parting offers the collective wisdom of people from many cultures and faith traditions as a "travel guide" for meaningful companionship--helping someone toward a peaceful transition from this life. Sections of the book discuss how to cross the (...) bridge from ordinary conversation to spiritual reflection how to provide comforts for the body, mind, and soul and how to care for yourself while concentrating on the needs of another. Transcending any specific religion or culture, this handbook addresses universal spiritual needs. Designed for easy reading by weary travelers, this practical, pocket-sized guide prepares the spiritual companion for an enriching experience, even on the journey toward life's end. It is an indispensable tool for family members and friends, hospice workers, religious leaders, counselors, and medical providers. (shrink)
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 spiritual exercises.
Marxist literature differentiates between three types of laws of the spirituallife of society. First, there are the universal sociological regularities of development of social consciousness . In the second place, there are law-governed connections within social consciousness. They express the interrelationships among the various aspects and elements of social consciousness, and their operation is confined to the realm of social consciousness. Third, there are the law-governed connections and manifestations specific to various historical types of social consciousness.
In The Heart of Wisdom, White examines spiritual concepts like generosity, suffering, and joy, incorporating the various perspectives of great philosophers, including Nietzsche, Aristotle, and Derrida, as well as Eastern wisdom traditions, including Buddhism and Vedanta philosophy.
This essay is a theological interpretation of John Henry Newman’s 1877 Preface to the third edition of the Via Media of the Anglican Church. Looking at the 1877 Preface through the lens of his earlier Anglican sermons, particularly his Parochial and Plain Sermons, this essay explores Newman’s general pneumatology and its influence on his ecclesiology and considers the spirituality underlying Newman’s Christocentric and Trinitarian vision of the Church as a mutually informing and correcting symbiosis of the spiritual, theological, and (...) hierarchical dimensions of Christian faith. (shrink)
§ 1. “To the mind of the philosopher”, according to Plato,1 “there belongs a vision of all time and all being"; and certainly many of the great thinkers have made it their business to speculate about the omnitudo realitatis or the ens realissimum—about the universe as a whole and in its wholeness, or about that which is supremely real—in short about ‘ the Absolute ‘. It may be that this interest in the Whole lies at the heart of all genuine (...) philosophy, giving to it its distinctive inspiration and character. It may be, on the other hand, that it is a misdirected solicitude—an anxiety to solve the inherently insoluble. The Absolute, we shall perhaps be told, is a vox nihili—a name for that which, being nothing, has no attributes ; or we, at least, can never hope to characterize it. All our available predicates, being drawn of necessity from a limited field, must ‘ come short‘must prove inadequate for so immense and so august a subject. (shrink)
There is no such opposition between mind and spirit for Santayana as for Descartes existed between matter and mind, provoking him to uncompromising fireside dichotomy. For spirit is born out of an achieved harmony, Santayana says, and this harmony is the psyche. There can be then, it will be seen, no direct opposition. Actually, mind yields spirit. But there is some degree of conflict, precisely the conflict between ethereal flying and material wings, the one achieved through the agency of the (...) other, but checked by their weight. (shrink)
John Henry Newman was a man who sought to integrate life and holiness. He believed that the spirituallife needed to be lived in an active and dynamic way, touching a person’s fundamental attitudes and actions. Although Newman rejected the title of spiritual director as such, it is obvious from his correspondence that directing others through various facets of the Christian life was one of his dominant concerns. Utilizing his Letters and Diaries during his Catholic (...) years , this lecture explores how Newman directed others, the methods he used, and the meaning it has for understanding his life. (shrink)