scholarly journals Warum definiert Bergson Religion von der Mystik her?

2019 ◽  
Vol 5 (1) ◽  
pp. 98-119
Author(s):  
Gerrit Steunebrink
Keyword(s):  
Mystical Experience ◽  
The Body ◽  
World Religions ◽  
Existence Of God ◽  
The World ◽  
History Of ◽  
Élan Vital ◽  
Practical Dimension

Abstract Why Does Bergson Understand Religion From the Perspective of Mysticism? In his book Bergson makes first of all the distinction between closed societies, with a static religion, and open societies with the dynamic religion. In fact those dynamic religions are the world religions, and they are understood from the perspective of mysticism. Bergson does not accept the opposition between a mystical and a technical worldview. To the contrary, they are related to each other, especially in Christianity, by the virtue of charity. Charity, and therefore technics, is the practical dimension of mysticism. From the perspective of the mystical experience, an intuition of unity with the totality, Bergson tries to rethink the proof of the existence of God, the immortality of man and the theodicy. Modern man, as a technical man represents a special phase in the history of the evolution of nature and its divine ‘elan vital’. It is a phenomenon in which nature shows a new dimension of itself. Because the technical dimension enlarges man’s capacity of transcendence of the sense of given reality, it creates new possibilities for mystical experience. Modern man needs this mysticism because only mysticism can be the soul within the body of the technical world created by man.

Myriad Aspects of Secular Thinking on Malayali Cuisine

GIS Business ◽  
2019 ◽  
Vol 14 (3) ◽  
pp. 202-206
Author(s):  
SAJITHA M
Keyword(s):  
Social Status ◽  
Daily Life ◽  
Social Indicators ◽  
The Body ◽  
Human Being ◽  
Healthy Life ◽  
The Social ◽  
The World ◽  
History Of ◽  
Civilized Society

Food is one of the main requirements of human being. It is flattering for the preservation of wellbeing and nourishment of the body.  The food of a society exposes its custom, prosperity, status, habits as well as it help to develop a culture. Food is one of the most important social indicators of a society. History of food carries a dynamic character in the socio- economic, political, and cultural realm of a society. The food is one of the obligatory components in our daily life. It occupied an obvious atmosphere for the augmentation of healthy life and anticipation against the diseases.  The food also shows a significant character in establishing cultural distinctiveness, and it reflects who we are. Food also reflected as the symbol of individuality, generosity, social status and religious believes etc in a civilized society. Food is not a discriminating aspect. It is the part of a culture, habits, addiction, and identity of a civilization.Food plays a symbolic role in the social activities the world over. It’s a universal sign of hospitality.[1]

Introduction

Leprosy ◽  
2020 ◽  
pp. 1-19
Author(s):  
Charlotte A. Roberts
Keyword(s):  
World Health Organization ◽  
Mycobacterium Leprae ◽  
Relative Strength ◽  
The Body ◽  
World Health ◽  
Neglected Tropical Disease ◽  
The World ◽  
Mycobacterium Lepromatosis ◽  
History Of ◽  
Health Organization

This chapter introduces leprosy, an infection that is still misunderstood and considered a neglected tropical disease but declining in frequency, according to the World Health Organization. The bacteria that cause leprosy, Mycobacterium leprae and Mycobacterium lepromatosis, are outlined, as well as how a relative strength of a person’s immune system determines how leprosy affects the body. Although leprosy is curable, associated stigma and disability remain common challenges for people with the disease in parts of the world. The goals and structure of the book are outlined, ten myths that still pervade society at large are listed, and the use of the word “leper” discussed. Based on World Health Organization data, the chapter also explores the frequency of leprosy today, where the infection remains a challenge, and the history of detecting and reporting evidence for leprosy in living populations. Finally, the reasons why bioarchaeologists have an interest in this infection are explored.

Breathing in India, c. 1890

2008 ◽  
Vol 42 (2-3) ◽  
pp. 283-315 ◽  
Author(s):  
NILE GREEN
Keyword(s):  
Political Economy ◽  
Political History ◽  
Colonial Period ◽  
The Body ◽  
Historical Knowledge ◽  
History Of The Body ◽  
The World ◽  
History Of Religions ◽  
History Of

AbstractThis essay examines a series of ‘Hindustani’ meditation manuals from the high colonial period against a sample of etiquette and medicinal works from the same era. In doing so, the essay has two principal aims, one specific to the Indian past and one pertaining to more general historical enquiry. The first aim is to subvert a longstanding trend in the ‘history’ of religions which has understood meditational practices through a paradigm of the mystical and transcendent. In its place, the essay examines such practices—and in particular their written, and printed, formulation—within the ideological and technological contexts in which they were written. In short, meditation is historicised, and its ‘Hindu’ and ‘Muslim’ expressions, compared in the process. The second aim is more ambitious: to test the limits of historical knowledge by asking whether it is possible to recount a history of breathing. In reassembling a political economy of respiration from a range of colonial writings, the essay thus hopes to form a listening device for the intimate rhythms of corporeal history. In doing so, it may suggest ways to recount a connected and necessarily political history of the body, the spirit and the world.

The Politics of Poetics: Nonnus' Dionysiaca and the World of Late Antiquity

Ramus ◽  
2008 ◽  
Vol 37 (1-2) ◽  
pp. 99-113 ◽  
Author(s):  
Robert Shorrock
Keyword(s):  
Material Culture ◽  
Literary Criticism ◽  
Late Antiquity ◽  
The Body ◽  
Late Antique ◽  
Epic Poem ◽  
The World ◽  
Critical Attention ◽  
History Of ◽  
Primary Focus

Over the last thirty years or so our understanding of the world of late antiquity has undergone a radical transformation. In addition to the important contributions by historians such as Peter Brown (on the body and society) and Averil Cameron (on the evolution of Christian discourse), new perspectives have also been opened up on the material culture of the later empire. In the arena of literary criticism, however, signs of any analogous transformation have been much less obvious. Though, of course, it is easy to overstate the case, it is nevertheless clear from the bibliographic record that the literature of the late antique period has not yet been subject to the intense critical attention of other epochs, such as the Second Sophistic. This article will attempt on a necessarily modest scale to address this lack of critical attention.My primary focus is the fifth-century CE epic poem, the Dionysiaca of Nonnus, a product of Roman Egypt, written in Greek in forty-eight chapter-length books. It runs to over 21,000 hexameter lines—some five thousand lines longer than Homer's Iliad—and tells the story of the wine-loving Dionysus, the hero whose destiny it is to become a god. Though its influence on the wider literary culture of late antiquity was profound, it has remained a marginalised and neglected text within the history of modern classical scholarship. The Dionysiaca exists as an often quoted yet rarely read compendium of obscure mythological information, and is periodically mined for allusions to earlier and implicitly ‘better’ poets whose works have only survived in fragmentary form, but it is rarely considered on its own terms.

scholarly journals Against the Modern World

2005 ◽  
Vol 22 (2) ◽  
pp. 108-110
Author(s):  
Ali Hassan Zaidi
Keyword(s):  
Social Justice ◽  
North America ◽  
Intellectual History ◽  
Modern World ◽  
World Religions ◽  
Perennial Philosophy ◽  
The World ◽  
History Of ◽  
Muslims In Europe ◽  
Muslim Scholars

One effect of 9/11 has been that Muslim voices, which until then had beenmostly ignored, are increasingly reaching a wider audience of other Muslimsand non-Muslims. In Europe and North America, this has meant that selfidentified“progressive” Muslim scholars who emphasize social justice, aswell as “traditional” Muslims who emphasize Islam’s spiritual or esotericdimension, have been contributing in a much more vocal manner to the contemporaryinterpretation of what it means to be Muslim. Since most of theleading figures presented herein are Sufi Muslims of a particular strand ofesoteric Islam, this book helps fill an important lacuna concerning the developmentof the traditionalist position – a position that has been voiced bysuch Muslim scholars as Seyyed Hossein Nasr and Martin Lings.Sedgwick promotes the book as a biography of René Guénon (1886-1951) and an intellectual history of the traditionalist movement that heinaugurated in the early twentieth century. Guénon’s movement combineselements of perennial philosophy, which holds that certain perennial problemsrecur in humanity’s philosophical concerns, and that this perennialwisdom is now only found in the traditional forms of the world religions ...

Counting on the body: Techniques of embodied digitality

2019 ◽  
Vol 21 (10) ◽  
pp. 2242-2260
Author(s):  
Jason Puskar
Keyword(s):  
The Body ◽  
Human Reason ◽  
Human Control ◽  
World Today ◽  
Finger Counting ◽  
Wide Range ◽  
The World ◽  
History Of ◽  
Body Techniques

By recovering the history of simple finger counting techniques and their relevance to a wide range of enumerative and calculative technologies, this article argues that human fingers have long shaped the digital, and more importantly, that the digital has long shaped the fingers. The interfaces of calculating machines from the Roman abacus to the touchscreen calculators mathematize the body in very specific and consistent ways, such that the fingers have come to connote human reason just as fluids such as tears have come to connote human feeling. This embodied digitality naturalizes and humanizes the digital in ways that we have too often taken for granted. Digital calculating machines are not just utilitarian instruments under human control, but engines of hominization that, across much of the world today, define what it means to be human.

scholarly journals On the Development of Palinurus vulgaris, the Rock Lobster or Sea Crayfish

1891 ◽  
Vol 2 (2) ◽  
pp. 141-150 ◽  
Author(s):  
J. T. Cunningham
Keyword(s):  
Anterior Extremity ◽  
Historical Review ◽  
The State ◽  
The Body ◽  
Rock Lobster ◽  
Lower Lip ◽  
The World ◽  
History Of ◽  
Definition Of ◽  
Comparative Embryology

1. Historical Review.The history of our knowledge of this subject is complicated and curious, and is not quite correctly narrated in any English publication, not even by Balfour in his account of the development of Crustacea (Comparative Embryology, vol. i). The story begins with the establishment and definition of the genus Phyllosoma by Leach in 1818. Various succeeding zoologists included descriptions of species of Phyllosoma in their works, but the result of all previous investigations are included by Milne Edwards in the comprehensive account of the genus given in his Hist. Nat. des Crustacés, vol. ii, 1837. The state of knowledge at that time may be briefly summarised as follows:—The Crustaceans known by the name Phyllosoma had been found near the surface of the ocean in various parts of the world. They varied in size from less than half an inch to two inches. They were, when alive, of glassy transparency; the body was remarkably flat, and expanded horizontally, while the limbs were long, slender, and biramous. The body consisted of three parts; firstly, a head having the form of an oval leaf, bearing at its anterior extremity a pair of eyes on long stalks and two pairs of simple antennæ. The mouth was situated beneath the middle or posterior third of the head, and surrounded by an upper and lower lip, a pair of maxillæ, and the first pair of maxillæ. The second pair of maxillæ and the first pair of maxillipeds were rudimentary and situated behind the mouth. The second part of the body was the thorax, quite as flat but not so large as the head; it was usually broader than long.

How Do We Recognize God

2018 ◽  
Vol 10 (1) ◽  
pp. 117-128
Author(s):  
Stanisław Judycki
Keyword(s):  
Christian Theology ◽  
Historical Events ◽  
Existence Of God ◽  
Christian Religion ◽  
Sources Of Knowledge ◽  
The World ◽  
History Of ◽  
Mystical Experiences ◽  
Theology And Philosophy ◽  
Significant Weakness

There are three main ways to acquire the knowledge of the existence of God and the knowledge of His nature. These are either the arguments taking into account the nature of the world and our thinking about the world, or it is the argumentation trying to prove the authenticity of certain historical events, or it is a reference to particular types of experiences, called mystical experiences. In the case of Christian philosophy we will have to consider, firstly, the cosmological and ontological arguments for the existence of God, and, secondly,  the attempts to show the authenticity of reports of the events regarding Jesus of Nazareth and, thirdly, the arguments in favor of the objectivity of mystical experiences recorded in the history of Christian religion. In regard to all of the above-mentioned three sources of knowledge about God, I would like to ask the following questions. How do we know that all of them refer to the same object? On what basis can we say that even if these three 'ways to God' are correct, they refer us to the same being? Are they independent of each other, and if they depend on each other in some way, what are the relationships among them? If we were not able to demonstrate that the item referred to by the term 'God' in all of these three ways is the same object or being, it would represent a significant weakness in Christian theology and philosophy. I will try to outline what relationship may exist between these three sources of knowledge about God. Then I will attempt to describe the criteria connecting all these sources of knowledge.

The Case for Literature

PMLA ◽  
2001 ◽  
Vol 116 (3) ◽  
pp. 594-608
Author(s):  
Gao Xingjian
Keyword(s):  
Existence Of God ◽  
The People ◽  
The World ◽  
History Of ◽  
Way Of Knowing ◽  
The Voice

I have no way of knowing whether it was fate that has pushed me onto this dais but as various lucky coincidences have created this opportunity I may as well call it fate. Putting aside discussion of the existence or non-existence of God. I would like to say that despite my being an atheist I have always shown reverence for the unknowable.A person cannot be God, certainly not replace God, and rule the world as a Superman; he will only succeed in creating more chaos and make a greater mess of the world. In the century after Nietzsche man-made disasters left the blackest records in the history of humankind. Supermen of all types called leader of the people, head of the nation and commander of the race did not baulk at resorting to various violent means in perpetrating crimes that in no way resemble the ravings of a very egotistic philosopher. However, I do not wish to waste this talk on literature by saying too much about politics and history, what I want to do is to use this opportunity to speak as one writer in the voice of an individual.

European Literature: Simply a Higher Degree of Universality?

2009 ◽  
Vol 17 (1) ◽  
pp. 121-132 ◽  
Author(s):  
Pascale Casanova
Keyword(s):  
Literary History ◽  
Power Relations ◽  
Historical Analysis ◽  
The Body ◽  
European Literature ◽  
The Past ◽  
The World ◽  
History Of ◽  
History Of Europe ◽  
Literary Devices

One of the most difficult and uncertain areas of research offered the historian of literature today is the attempt to define ‘European literature’ as a corpus and an object of literary and/or historical analysis. The various efforts of the past few years – in the form of anthologies as well as histories of literature – usually remain torn between a unitary presupposition that seems to be the only acceptable political-historical way of justifying the body of European literature and an irreducibly composite – not to say heterogeneous – reality that is not amenable to the representations of Europe as reduced to this superficial unity. If we are to reflect on the modalities and specificities of such a historical undertaking – which has so few equivalents in the world that it is all the harder to model – and shake off political models and representations, it seems to me that we need to work from another hypothesis. One of the few trans-historical features that constitutes Europe, in effect, one of the only forms of both political and cultural unity – one that is paradoxical but genuine – that makes of Europe a coherent whole, is none other than the conflicts3 and competitions that pitted Europe’s national literary spaces against one another in relentless and ongoing rivalry. Starting from this hypothesis, we would then have to postulate that, contrary to commonly accepted political representations, the only possible literary history of Europe would be the story of the rivalries, struggles and power relations between these national literatures. As a consequence, rather than a unity that remains if not problematic at least far from being achieved, it would no doubt be better to speak of an ongoing literary unification of Europe, in other words a process that occurs, occurred and is still occurring – paradoxically – through these struggles. This upside-down history would trace the models and counter-models, the powers and dependences, the impositions and the resistances, the linguistic rivalries, the literary devices and genres regarded as weapons in these specific, perpetual and merciless struggles. It would be the history of literary antagonisms, battles and revolts.

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