The project was initiated when a medical student expressed interest in shadowing a chaplain during their third-year clinical rotations. The Hospital Library Service supported this inquiry by providing readings about intentional programs and a medical practitioner spiritual screening for both the chaplain and student to review. By coordinating with the student’s medical supervision, different times were found throughout the day such that a variety of pastoral care instances could be observed. As part of the welcome extended to each patient, the chaplain introduced the medical student and obtained consent for them to be present during the care conversations that followed. These visits occurred over two months in the spring of 2024. This experience provided an opportunity for both the chaplain and student to reflect on the process of acknowledging, confirming, affirming, and encouraging patients and their families. Additionally, through these visits and subsequent conversations, a holistic health and wellness model was used to emphasize compassionate and spiritual patient care.
{"title":"Observations about Holistic Care from the Experience of a Medical Student Shadowing a Chaplain","authors":"Anna Krauss, Robert T. Carter","doi":"10.3390/rel15070826","DOIUrl":"https://doi.org/10.3390/rel15070826","url":null,"abstract":"The project was initiated when a medical student expressed interest in shadowing a chaplain during their third-year clinical rotations. The Hospital Library Service supported this inquiry by providing readings about intentional programs and a medical practitioner spiritual screening for both the chaplain and student to review. By coordinating with the student’s medical supervision, different times were found throughout the day such that a variety of pastoral care instances could be observed. As part of the welcome extended to each patient, the chaplain introduced the medical student and obtained consent for them to be present during the care conversations that followed. These visits occurred over two months in the spring of 2024. This experience provided an opportunity for both the chaplain and student to reflect on the process of acknowledging, confirming, affirming, and encouraging patients and their families. Additionally, through these visits and subsequent conversations, a holistic health and wellness model was used to emphasize compassionate and spiritual patient care.","PeriodicalId":505829,"journal":{"name":"Religions","volume":"58 12","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141663091","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In Philippians 3:8, Paul holds all things to be loss (ζημία) and even dung (σκύβαλον) in comparison with Christ. Similarly, beside a precise conception of the good (ἀγαθὸν), Epictetus considers earthly achievements and physical benefits as “indifferents” (ἀδιάφορα), which he defines as things that are neither good nor evil. This paper employs a comparative analysis of Paul and Epictetus to examine the tension inherent in both authors as they seek to explain the sufferings and enjoyments of human existence in light of humankind’s ultimate end. Despite Paul’s strong language, he still recognizes the value of temporal goods, including release from prison, recovery from illness, and financial assistance. Thus, a person can value these benefits when they are joined to the greatest good, as illustrated by Augustine’s conception of ordered loves. Like Paul, Epictetus affirms the lesser value of indifferents, particularly when they enable participation in the good. This paper argues that both Paul and Epictetus acknowledge a secondary value in things that are joined to the supreme good, but that Paul differs from Epictetus in classifying them as goods that can be rightly desired and in acknowledging temporary sufferings to be an evil even as they can bring about good.
{"title":"All as σκύβαλα beside the μέγιστον τῶν ἀγαθῶν: Philippians 3:7–11 in Dialogue with Epictetus","authors":"Laurie A. Wilson","doi":"10.3390/rel15070829","DOIUrl":"https://doi.org/10.3390/rel15070829","url":null,"abstract":"In Philippians 3:8, Paul holds all things to be loss (ζημία) and even dung (σκύβαλον) in comparison with Christ. Similarly, beside a precise conception of the good (ἀγαθὸν), Epictetus considers earthly achievements and physical benefits as “indifferents” (ἀδιάφορα), which he defines as things that are neither good nor evil. This paper employs a comparative analysis of Paul and Epictetus to examine the tension inherent in both authors as they seek to explain the sufferings and enjoyments of human existence in light of humankind’s ultimate end. Despite Paul’s strong language, he still recognizes the value of temporal goods, including release from prison, recovery from illness, and financial assistance. Thus, a person can value these benefits when they are joined to the greatest good, as illustrated by Augustine’s conception of ordered loves. Like Paul, Epictetus affirms the lesser value of indifferents, particularly when they enable participation in the good. This paper argues that both Paul and Epictetus acknowledge a secondary value in things that are joined to the supreme good, but that Paul differs from Epictetus in classifying them as goods that can be rightly desired and in acknowledging temporary sufferings to be an evil even as they can bring about good.","PeriodicalId":505829,"journal":{"name":"Religions","volume":"36 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141665109","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The sixteenth century witnessed dramatic upheavals in Eastern and Western Europe in both the ecclesiastical and political domains. In the previous century, Constantinople had fallen to the Ottoman Turks, meaning that its Eastern Orthodox inhabitants were severed both politically and religiously from their Western Christian neighbors, who were ruled over by sovereigns that derived their spiritual authority from the Papacy. Meanwhile, the Reformation endangered the unity of the political and religious spheres of the Catholic West. As it soon became clear that the mainstream Reformers were neither united nor consistent in their ecclesiological views, one thing remained a constant: a recourse to the Fathers of the Church for the confirmation of Reformed tenets such as sola scriptura and sola fide. The use of Patristic proof texts played an important role in the attempt of the Lutherans to unite with the Orthodox, the former reading the writings of the Fathers in a very different way to the latter. This article analyzes why this attempt at union failed, with specific focus on the correspondence between the Tübingen theologians and the Patriarch of Constantinople, Jeremiah II Tranos, in their respective reading of the Augsburg Confession which represents the main Lutheran articles of faith.
{"title":"The Fathers of the Church, the Reformation, and the Failed Attempts at Union between the Tübingen Theologians and the Patriarchate of Constantinople: A Broad Perspective","authors":"Mario Baghos","doi":"10.3390/rel15070831","DOIUrl":"https://doi.org/10.3390/rel15070831","url":null,"abstract":"The sixteenth century witnessed dramatic upheavals in Eastern and Western Europe in both the ecclesiastical and political domains. In the previous century, Constantinople had fallen to the Ottoman Turks, meaning that its Eastern Orthodox inhabitants were severed both politically and religiously from their Western Christian neighbors, who were ruled over by sovereigns that derived their spiritual authority from the Papacy. Meanwhile, the Reformation endangered the unity of the political and religious spheres of the Catholic West. As it soon became clear that the mainstream Reformers were neither united nor consistent in their ecclesiological views, one thing remained a constant: a recourse to the Fathers of the Church for the confirmation of Reformed tenets such as sola scriptura and sola fide. The use of Patristic proof texts played an important role in the attempt of the Lutherans to unite with the Orthodox, the former reading the writings of the Fathers in a very different way to the latter. This article analyzes why this attempt at union failed, with specific focus on the correspondence between the Tübingen theologians and the Patriarch of Constantinople, Jeremiah II Tranos, in their respective reading of the Augsburg Confession which represents the main Lutheran articles of faith.","PeriodicalId":505829,"journal":{"name":"Religions","volume":"45 3","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141663824","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
While religion and spirituality (R/S) have been broadly studied for their positive mental health impacts, instances of abuse within religious or spiritual contexts remain under-researched. This scoping review aims to elucidate how individuals experiencing such abuse navigate their trauma, find meaning, and foster posttraumatic growth (PTG). The research was conducted using a scoping review methodology as a guide, and 10 articles were selected based on predefined inclusion and exclusion criteria. Synthesizing these articles revealed the following three central themes: recognizing abuse, relaying one’s story, and redefining spirituality. Survivors often face disbelief and stigma, hindering their ability to process their experiences. However, narrative sharing enables many to reclaim agency and healing through validation and the integration of the narrative into one’s life story. Additionally, survivors often transform spirituality, shifting from rigid frameworks to more nuanced and flexible understandings of the Divine and self. These findings underscore the importance of trauma-informed, spiritually sensitive clinical approaches that validate survivors’ experiences, facilitate narrative sharing, and support spiritual redefining. Future research must address knowledge gaps, including the development of improved assessment tools, exploration of effective treatment strategies, and the unifying of terms to better support survivors’ healing journeys and promote meaning-making and PTG in the aftermath of R/S abuse.
{"title":"Religious/Spiritual Abuse, Meaning-Making, and Posttraumatic Growth","authors":"Sarah Perry","doi":"10.3390/rel15070824","DOIUrl":"https://doi.org/10.3390/rel15070824","url":null,"abstract":"While religion and spirituality (R/S) have been broadly studied for their positive mental health impacts, instances of abuse within religious or spiritual contexts remain under-researched. This scoping review aims to elucidate how individuals experiencing such abuse navigate their trauma, find meaning, and foster posttraumatic growth (PTG). The research was conducted using a scoping review methodology as a guide, and 10 articles were selected based on predefined inclusion and exclusion criteria. Synthesizing these articles revealed the following three central themes: recognizing abuse, relaying one’s story, and redefining spirituality. Survivors often face disbelief and stigma, hindering their ability to process their experiences. However, narrative sharing enables many to reclaim agency and healing through validation and the integration of the narrative into one’s life story. Additionally, survivors often transform spirituality, shifting from rigid frameworks to more nuanced and flexible understandings of the Divine and self. These findings underscore the importance of trauma-informed, spiritually sensitive clinical approaches that validate survivors’ experiences, facilitate narrative sharing, and support spiritual redefining. Future research must address knowledge gaps, including the development of improved assessment tools, exploration of effective treatment strategies, and the unifying of terms to better support survivors’ healing journeys and promote meaning-making and PTG in the aftermath of R/S abuse.","PeriodicalId":505829,"journal":{"name":"Religions","volume":"120 7","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141666536","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article argues that the Catholic Church in Nigeria needs to move beyond interreligious dialogue that dwells more on Councils’ interactions and discourses to develop a dialogical ethical framework that engages religious multiplicity in a more active capacity. Although Nigeria’s religious diversity necessitates interreligious dialogue, that alone is insufficient for constructing concrete ethics of dialogue. The article thus argued for an ethical framework tagged one family, many flavours. The theological sense of the proposal is rooted in Catholic social teachings but open to engagement with other religious traditions for mutual respect and social justice. The religious scope of the article is on Roman Catholicism and the Nigeria Muslim Ummah. The article addressed related ethical challenges confronting Nigeria’s interreligious landscape as a diverse religious community. Primary and secondary sources were used in gathering information for the article; thus, scriptural texts and traditions in Islam, as well as sources in Roman Catholicism, were theologically engaged. The suggested model acknowledges the importance of retaining one’s religious identity while also recognising the importance of interreligious dialogue and the right of the religious other in ethical matters. The article is envisioned to promote conversations about translating dialogical frameworks into practice.
{"title":"Beyond Conversational Dialogue: Constructing a Catholic Dialogical Ethical Model for Multi-Religious Nigeria","authors":"Ilesanmi Ajibola","doi":"10.3390/rel15070823","DOIUrl":"https://doi.org/10.3390/rel15070823","url":null,"abstract":"This article argues that the Catholic Church in Nigeria needs to move beyond interreligious dialogue that dwells more on Councils’ interactions and discourses to develop a dialogical ethical framework that engages religious multiplicity in a more active capacity. Although Nigeria’s religious diversity necessitates interreligious dialogue, that alone is insufficient for constructing concrete ethics of dialogue. The article thus argued for an ethical framework tagged one family, many flavours. The theological sense of the proposal is rooted in Catholic social teachings but open to engagement with other religious traditions for mutual respect and social justice. The religious scope of the article is on Roman Catholicism and the Nigeria Muslim Ummah. The article addressed related ethical challenges confronting Nigeria’s interreligious landscape as a diverse religious community. Primary and secondary sources were used in gathering information for the article; thus, scriptural texts and traditions in Islam, as well as sources in Roman Catholicism, were theologically engaged. The suggested model acknowledges the importance of retaining one’s religious identity while also recognising the importance of interreligious dialogue and the right of the religious other in ethical matters. The article is envisioned to promote conversations about translating dialogical frameworks into practice.","PeriodicalId":505829,"journal":{"name":"Religions","volume":" 9","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141670118","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This essay focuses on the nexus of vulnerability and rights. It argues that in transforming vulnerability from a stigma that alienated women from their humanity to the signature of human dignity, women bridged the gap between the liberatory promise of human rights and its exploitative patriarchal politics. It finds that the ideas of Mary Wollstonecraft, Simone de Beauvoir, Drucilla Cornell, and Jean-Luc Nancy were/are crucial to this transformed idea of dignity. Religious ideas have played a complex role in this transformation. Wollstonecraft appealed to theological ideas of the soul to contest men’s claims that the Bible enshrined women’s subordination to men. Current abortion politics in the U.S., and the Iranian women’s Women, Life, Freedom rebellion continue to show how sacred texts have been used to defend and reject women’s demands for rights. Religious and secular arguments for the dignity of vulnerability, used by feminists to re-write the sexual difference, direct us to rethink our exploitative relationship to the earth and the multiple species it harbors. As we take up the task of confronting the environmental crisis of our times, they call on us to see ourselves as stewards of the earth’s bounty who are morally obliged to create humane relationships with our other-than-human neighbors.
这篇文章的重点是脆弱性与权利之间的关系。文章认为，在将脆弱性从一种使妇女远离人性的耻辱转变为人类尊严的标志的过程中，妇女在人权的解放承诺与剥削性父权政治之间架起了一座桥梁。研究发现，玛丽-沃斯通克拉夫特（Mary Wollstonecraft）、西蒙-德-波伏娃（Simone de Beauvoir）、德鲁西拉-康奈尔（Drucilla Cornell）和让-吕克-南希（Jean-Luc Nancy）的思想对于这种尊严观念的转变至关重要。宗教思想在这一转变中扮演了复杂的角色。沃斯通克拉夫特（Wollstonecraft）诉诸神学中关于灵魂的思想，来反驳男性关于《圣经》规定女性从属于男性的主张。美国当前的堕胎政治和伊朗妇女的 "妇女、生命、自由 "反抗运动继续表明，神圣的文本是如何被用来捍卫和拒绝妇女的权利要求的。女权主义者利用宗教和世俗的论点来重新书写性差异，从而引导我们重新思考我们与地球及其所孕育的多种物种之间的剥削关系。在我们肩负起应对当今时代环境危机的任务时，她们呼吁我们将自己视为地球财富的管理者，在道义上有义务与我们的非人类邻居建立人道的关系。
{"title":"On Becoming Human and Being Humane: Human Rights, Women’s Rights, Species Rights","authors":"Debra Bergoffen","doi":"10.3390/rel15070822","DOIUrl":"https://doi.org/10.3390/rel15070822","url":null,"abstract":"This essay focuses on the nexus of vulnerability and rights. It argues that in transforming vulnerability from a stigma that alienated women from their humanity to the signature of human dignity, women bridged the gap between the liberatory promise of human rights and its exploitative patriarchal politics. It finds that the ideas of Mary Wollstonecraft, Simone de Beauvoir, Drucilla Cornell, and Jean-Luc Nancy were/are crucial to this transformed idea of dignity. Religious ideas have played a complex role in this transformation. Wollstonecraft appealed to theological ideas of the soul to contest men’s claims that the Bible enshrined women’s subordination to men. Current abortion politics in the U.S., and the Iranian women’s Women, Life, Freedom rebellion continue to show how sacred texts have been used to defend and reject women’s demands for rights. Religious and secular arguments for the dignity of vulnerability, used by feminists to re-write the sexual difference, direct us to rethink our exploitative relationship to the earth and the multiple species it harbors. As we take up the task of confronting the environmental crisis of our times, they call on us to see ourselves as stewards of the earth’s bounty who are morally obliged to create humane relationships with our other-than-human neighbors.","PeriodicalId":505829,"journal":{"name":"Religions","volume":"118 51","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141667721","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The “Functional interchangeability of Six Roots” also known as the “Six Roots being unrestraint” is according to thoughts regarding Tathagatagarbha in the Śūraṅgama Sūtra, rather than mysterious personal experience of Buddhist meditation. The true mind and the delusive mind are distinguished in the Śūraṅgama Sūtra. The true mind recognizes the world through six roots so that the six roots can be functionally exchangeable. Scholars represented by SuShi, Huang Tingjian, and Hui Hong not only identify thoughts of the True mind of Buddhism but also apply them to literary creation, overthrowing previous aesthetics and literary performances and giving rise to changes. First, seeing with the ears and listening with the eyes originate from descriptions of Guanyin Bodhisattva’s enlightenment from hearing, whereby poets break through the limit of the eyes and ears. Second, burning incense, tasting tea, and admiring food become poetry themes. The emphases of those poems and essays are fantastic functions of the true mind. These changes are closely related to the new images of sages in their mind.
{"title":"“Six Linglong Windows, Eyes Hearing and Ears Seeing”: The Influence of the True Mind of the Śūraṅgama Sūtra on the Imageries of Guanyin and Sages in Song Literature","authors":"Tianzhu Zhu","doi":"10.3390/rel15070821","DOIUrl":"https://doi.org/10.3390/rel15070821","url":null,"abstract":"The “Functional interchangeability of Six Roots” also known as the “Six Roots being unrestraint” is according to thoughts regarding Tathagatagarbha in the Śūraṅgama Sūtra, rather than mysterious personal experience of Buddhist meditation. The true mind and the delusive mind are distinguished in the Śūraṅgama Sūtra. The true mind recognizes the world through six roots so that the six roots can be functionally exchangeable. Scholars represented by SuShi, Huang Tingjian, and Hui Hong not only identify thoughts of the True mind of Buddhism but also apply them to literary creation, overthrowing previous aesthetics and literary performances and giving rise to changes. First, seeing with the ears and listening with the eyes originate from descriptions of Guanyin Bodhisattva’s enlightenment from hearing, whereby poets break through the limit of the eyes and ears. Second, burning incense, tasting tea, and admiring food become poetry themes. The emphases of those poems and essays are fantastic functions of the true mind. These changes are closely related to the new images of sages in their mind.","PeriodicalId":505829,"journal":{"name":"Religions","volume":" 649","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141669606","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Hindu law tradition grounds its social ethics on an ideological hierarchy of class or caste known as varṇa. The positive inculcation of this hierarchy is bolstered by a fear of social inversion, known as pratiloma, in every area of law and society. Through an examination of the concept of pratiloma, this article contends first that the central Hindu law principle of dharma, religious and legal duty, depends upon knowing and abiding by one’s place in society. From this Hindu articulation of social rank as the foundation of ethics, the article then draws a comparison between classical Anglo-American conservatism and Hindu law to suggest that conservative traditions in general base moral action on social station and the fear of breaking social rank. Ethics in Hindu law, therefore, are derived from an acceptance of social station within the varṇa hierarchy and the constant cultivation of local expectations of proper behavior according to social position.
{"title":"Pratiloma Paranoia: Class Hierarchy, Conservatism, and Ethics in Classical Hindu Law","authors":"Donald R. Davis","doi":"10.3390/rel15070820","DOIUrl":"https://doi.org/10.3390/rel15070820","url":null,"abstract":"The Hindu law tradition grounds its social ethics on an ideological hierarchy of class or caste known as varṇa. The positive inculcation of this hierarchy is bolstered by a fear of social inversion, known as pratiloma, in every area of law and society. Through an examination of the concept of pratiloma, this article contends first that the central Hindu law principle of dharma, religious and legal duty, depends upon knowing and abiding by one’s place in society. From this Hindu articulation of social rank as the foundation of ethics, the article then draws a comparison between classical Anglo-American conservatism and Hindu law to suggest that conservative traditions in general base moral action on social station and the fear of breaking social rank. Ethics in Hindu law, therefore, are derived from an acceptance of social station within the varṇa hierarchy and the constant cultivation of local expectations of proper behavior according to social position.","PeriodicalId":505829,"journal":{"name":"Religions","volume":" 4","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141671154","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
I argue for a transformative revival or actualization of the very core of an integrative, methodologically secured form of intellect-mystical asceticism. This approach draws on traditional sources that are re-examined from a systematic—synthetic and transcultural—philosophical perspective and in light of the multi-civilizational global environment of the 21st century. The main traditional points of reference in this paper are provided by Nicolaus de Cusa and Ibn Sīnā, and I refer to a few others, such as Attar of Nishapur, in passing. In the beginning, I develop a basic concept of intellect-mystical asceticism. It is distinguished from mystification, science, scientism, and modes of everyday communication and cognition. After that, I make the case for an updated, transcultural approach to intellect-mysticism that can foster the internal (social) and external (environmental) reintegration of the human noosphere and technosphere in future planetary development. In this context, a modern intellect-mystical philosophical notion of “knowing non-knowing” (wissendes Nichtwissen, docta ignorantia) is developed. It is inspired by Nicolaus de Cusa and contextualized from a systematic transcultural angle at the same time. Finally, I discuss the problem of the practical, or rather, ascetic realization of the related possibilities of intellect-mystical self-enfolding. Here, the preceding steps of the reflection are mapped onto an outline regarding distinct developmental stages of such a transformative intellect-mystical practice in Ibn Sīnā’s Remarks and Admonitions (al-Ishārāt wat-Tanbīhāt).
我主张以变革的方式复兴或实现一种综合的、方法论上有保障的智力形式--神秘的禁欲主义的核心。这种方法借鉴了传统来源，并根据 21 世纪多元文明的全球环境，从系统-综合和跨文化-哲学的角度对其进行了重新审视。本文的主要传统参考资料由尼古拉斯-德-库萨和伊本-西纳提供，我还顺便提到了其他一些资料，如尼沙普尔的阿塔尔（Attar of Nishapur）。一开始，我提出了智力--神秘禁欲主义的基本概念。它有别于神秘化、科学、科学主义以及日常交流和认知模式。之后，我将论证一种最新的、跨文化的智力神秘主义方法，这种方法可以在未来的地球发展中促进人类新圈和技术圈的内部（社会）和外部（环境）重新融合。在此背景下，提出了 "知非知"（wissendes Nichtwissen, docta ignorantia）的现代智力神秘主义哲学概念。这一概念受到尼古拉斯-德-库萨（Nicolaus de Cusa）的启发，同时又从系统的跨文化角度进行了语境化。最后，我讨论了如何在实践中，或者说在苦行中实现智力-神秘的自我折叠的相关可能性的问题。伊本-西纳在《评论与训诫》（al-Ishārāt wat-Tanbīhāt）中对这种智力--神秘转化实践的不同发展阶段作了概述，并在此基础上对前面的思考步骤进行了映射。
{"title":"On the Actuality of Integrative Intellect-Mystical Asceticism as Self-Realization in View of Nicolaus de Cusa, Ibn Sīnā, and Others","authors":"David Bartosch","doi":"10.3390/rel15070819","DOIUrl":"https://doi.org/10.3390/rel15070819","url":null,"abstract":"I argue for a transformative revival or actualization of the very core of an integrative, methodologically secured form of intellect-mystical asceticism. This approach draws on traditional sources that are re-examined from a systematic—synthetic and transcultural—philosophical perspective and in light of the multi-civilizational global environment of the 21st century. The main traditional points of reference in this paper are provided by Nicolaus de Cusa and Ibn Sīnā, and I refer to a few others, such as Attar of Nishapur, in passing. In the beginning, I develop a basic concept of intellect-mystical asceticism. It is distinguished from mystification, science, scientism, and modes of everyday communication and cognition. After that, I make the case for an updated, transcultural approach to intellect-mysticism that can foster the internal (social) and external (environmental) reintegration of the human noosphere and technosphere in future planetary development. In this context, a modern intellect-mystical philosophical notion of “knowing non-knowing” (wissendes Nichtwissen, docta ignorantia) is developed. It is inspired by Nicolaus de Cusa and contextualized from a systematic transcultural angle at the same time. Finally, I discuss the problem of the practical, or rather, ascetic realization of the related possibilities of intellect-mystical self-enfolding. Here, the preceding steps of the reflection are mapped onto an outline regarding distinct developmental stages of such a transformative intellect-mystical practice in Ibn Sīnā’s Remarks and Admonitions (al-Ishārāt wat-Tanbīhāt).","PeriodicalId":505829,"journal":{"name":"Religions","volume":" 81","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141673088","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pragmatist philosophy of religion has, since the early days of the tradition, developed distinctive accounts of (what we now call) “situated” religious cognition highly relevant to currently ongoing discussions in this developing field. This paper focuses on William James’s pragmatism as an important example of such an approach in the philosophy of religion. Some central “situational” themes in James are identified, and special attention is given to the relation between the (situation-dependent) concepts of belief and hope in Jamesian pragmatism. The ontological status of the “objects” of situated religious cognition is thereby also briefly discussed.
{"title":"Situated Religious Cognition in Jamesian Pragmatist Philosophy of Religion","authors":"Sami Pihlström","doi":"10.3390/rel15070815","DOIUrl":"https://doi.org/10.3390/rel15070815","url":null,"abstract":"Pragmatist philosophy of religion has, since the early days of the tradition, developed distinctive accounts of (what we now call) “situated” religious cognition highly relevant to currently ongoing discussions in this developing field. This paper focuses on William James’s pragmatism as an important example of such an approach in the philosophy of religion. Some central “situational” themes in James are identified, and special attention is given to the relation between the (situation-dependent) concepts of belief and hope in Jamesian pragmatism. The ontological status of the “objects” of situated religious cognition is thereby also briefly discussed.","PeriodicalId":505829,"journal":{"name":"Religions","volume":" 6","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141674147","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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