The Problem of Pure Consciousness
March 29, 1990
Anthony N Perovich
24 citations
Abstract Although Immanuel Kant was unremittingly hostile in his attitude toward the claims of mystics to have experience of the divine already in this life, a great many philosphers of mysticism have subsequently been attracted to the epistemological scheme of the Critical Philosophy, at least in its general outlines. Kant denied the possibility of genuine mystical experience (as opposed to...
John of the Cross and the Cognitive Value of Mysticism
1990
Steven Payne
Philosophers who doubt the cognitive value of mysticism will perhaps have felt a growing dissatisfaction with the handling of the issues in the previous chapter, and at this point may want to lodge a general protest against the approach taken in the present study. They might charge that the strength of the critic’s case has been seriously underestimated by blithely assuming (according to the...
Religious Studies
September 1, 1989
David Sanderlin
It is often said that Christian mystics and contemplatives deemphasize reason, especially during advanced stages of spiritual growth such as union with God. St John of the Cross insists that to be united with God in this life through faith, we must empty our intellect of all comprehensions of God in a dark night of unknowing. According to Zwi Werblowsky, John's teaching on faith means the...
Royal Institute of Philosophy Lecture Series
March 1, 1989
Grace Jantzen
(1) If you would know God, you must not merely belikethe Son, you mustbethe Son yourself.With these words Meister Eckhart encapsulates the aim of Christian mysticism as he understood it: to know God, and to know God in such a way that the knower is not merelylikeChrist but actuallybecomesChrist, taken into the Trinity itself. Eckhart speaks frequently of this in his sermons.
Oriens
1988
Franz Rosenthal
5 citations
Franz Rosenthal, Ibn 'Arabī between "Philosophy" and "Mysticism": "Sūfism and Philosophy Are Neighbors and Visit Each Other". fa-inna at-taṣawwuf wa-t-tafalsuf yatajāwarāni wa-yatazāwarāni, Oriens, Vol. 31 (1988), pp. 1-35
Studies in the age of Chaucer
1986
Denise L. Despres
REVIEWS the glosses and rubrics. To Gillmeister, the final disposition of CTis that of a pilgrims' anthology of allegorical stories promoting the heavenlyJerusa lem (p. 142), with The Parson's Tale its apotheosis. Some readers may favor, on the other hand, such a position as Charles Owen's, that the theological thrust of CT, originally framed by Melibee andParsT, waned as Chaucer grew more and...
Perceptual and Motor Skills
December 1, 1985
Harry T. Hunt
Various apparent drawbacks and extensions are considered of a previously developed cognitive approach to mystical and altered-state experience as directly exteriorizing the normally masked processes of semantics or “felt meaning.” The humanly criterial “turning around on the schemata” as the basis for recombinatory symbolic operations would be based on the cross-modal or synaesthetic embodiment...
Japanese Journal of Religious Studies
November 1, 1985
Hajime Nakamura
Hajime the practice of C h !an was brought to China by the South Indian monk Bodhidharma.He was the third prince of the King of Gandhakutl, studied under and adopted the tradition of Prajftatara, and at sixteen years of age took the sea route to China, arriving around 470 at the Southern border of the Sung.He appears to have journeyed to Wei before 516.According to the legend, upon being...
Journal of the American Oriental Society
July 1, 1985
Bimal Krishna Matilal
7 citations
PROFESSOR DANIEL INGALLS is neither a sceptic nor a mystic. But it is obvious to some of us that he has sympathy for both. It may be that he has more sympathy for the sceptic than for the mystic. In my study of the history of scepticism in India I have often been struck by the following phenomenon: The outstanding and even extreme sceptical arguments are usually to be found in the writings of...
Faith and Philosophy
1985
Anthony N Perovich, The Society Of Christian Philosophers
Jerry H. Gill seeks 1 to clarify, reinforce, and extend some of the epistemological claims of Steven Katz regarding mysticism;2 his most notable success, however, consists in revealing the limitations of the position both he and Katz defend, llimitations that lead at times to incoherence.The following discussion begins with a preliminary statement of this incoherence, explaining how the use of...