Pseudo-Dionysius (fl. c. AD 500)

2018 ◽  
Author(s):  
Hannes Jarka-Sellers
Keyword(s):  
Middle Ages ◽  
Religious Orientation ◽  
World View ◽  
Sixth Century ◽  
Dionysius The Areopagite ◽  
The World ◽  
Literary Device ◽  
Pseudo Dionysius ◽  
The Universe ◽  
Christian World View

‘Pseudo-Dionysius’ was a Christian Neoplatonist who wrote in the late fifth or early sixth century and who presented himself as Dionysius the Areopagite, an Athenian converted by St Paul. This pretence – or literary device – was so convincing that Pseudo-Dionysius acquired something close to apostolic authority, giving his writings tremendous influence throughout the Middle Ages and into the Renaissance. The extant four treatises and ten letters articulate a metaphysical view of the cosmos, as well as a religious path of purification and perfection, that are grounded in the Neoplatonism developed in the Platonic Academy in Athens. Although this strand of Neoplatonist thought, in contrast to that developed at the school in Alexandria, was deliberately pagan in its religious orientation, Pseudo-Dionysius used its conceptual resources (drawing especially on Proclus) to give precision and depth to the philosophical principles of a Christian world view. Cardinal points of Pseudo-Dionysius’ thought are the transcendence of a first cause of the universe, the immediacy of divine causality in the world and a hierarchically ordered cosmos.

The Writings of Skryabin

2018 ◽  
Author(s):  
Simon Nicholls ◽  
Michael Pushkin ◽  
Vladimir Ashkenazy
Keyword(s):  
World View ◽  
Creative Activity ◽  
Creative Play ◽  
Religious Feeling ◽  
The World ◽  
The Face ◽  
Section Viii ◽  
The Universe ◽  
Final Text ◽  
Life Work

An introduction by Boris de Schloezer gives the genesis of the final text in the section, the Preliminary Action, and explains its relation to Skryabin’s projected life-work, the Mystery. Section I: an effusion of Orthodox religious feeling from teenage years. Sections II-VII: Around 1900, an expression of rejection of God in the face of disillusion is followed by the text of the choral finale of the First Symphony, declaring faith in the power of art. An unfinished opera libretto, symbolic in narrative, expressing belief in Art’s power to seduce and persuade. Three notebooks develop a world view in which the world is the result of the self’s creative activity. The creation of art and of the universe are identical. There is a higher self, identical with divinity. Forgetfulness of individuality leads to freedom and universal consciousness. Section VIII: The literary poem written during the composition of the symphonic Poem of Ecstasy summarises the scenario developed in the notebooks. Life starts with the desire to create, delight in creative play meets opposition, the creative goal is achieved and disappointment sets in. The process is repeated until it is realized that the struggle is itself joyful and self-affirmation is achieved. Section IX: The text of the Preliminary Action is symbolic in structure. Primal Male and Female Principles emerge; the Female is identified with Death. Life arises from the union of energies. Struggle and bloodshed follow. The conclusion is an impulse towards unification, the synthesis of experience and dematerialisation. Both the complete first draft and the incomplete revision are included.

scholarly journals Integrasi Islam dan Sains

2021 ◽  
Vol 4 (2) ◽  
pp. 149-169
Author(s):  
Ach. Maimun
Keyword(s):  
Middle Ages ◽  
18Th Century ◽  
World View ◽  
Science And Technology ◽  
Physical Reality ◽  
Empirical Reality ◽  
Basic Study ◽  
Cultural Effects ◽  
Epistemic Orientation ◽  
The Universe

Lagging behind in the fields of science and technology is a problem that has emerged since the end of the Middle Ages (18th century AD), so that since then Muslims have been infected with "catching-up syndrome" which has caused negative responses and resistance from many groups. This is mainly due to theological concerns, cultural effects and ecological crises. At least the prominent resistance in the form of movements can be divided into three (1) restorationist movements, (2) Bucailis movements and (3) fundamentalist movements. The response to these efforts is counterproductive with efforts to catch up and at the same time with the spirit of Islam that upholds science. Therefore, a more basic study is needed on a proportional and harmonious integration integration framework. This can be done by incorporating Islamic values ​​that are principled without turning off the dynamic elements of science and technology, but can instead spur and direct them to the desired goal, the welfare of life. The integration of these values ​​touches three levels (1) the level of scientific mental development, which consists of: (a) encouragement to study nature, (2) positive appreciation and awarding of scientific activities and (c) presentation of scientific character. (2) The level of world view, namely establishing an Islamic world view of the universe such as (a) recognition of the existence of God as the creator and preserver of nature, (b) belief in non-physical reality and not just physical-empirical reality, (c) acknowledgment of the existence of the purpose of the universe and (d) recognition of the existence of a moral order for the universe. (3) Orientation level, which includes: (a) epistemic orientation, namely empirical truth that can lead to strengthening faith and closeness to God and (b) practical orientation in the form of technological application by affirming that the purpose of applying science is humanity and universal prosperity that related to the role of humans as Khalifah

scholarly journals Being Alive, Living a Life. The Unity of the Concept of Life in Pseudo-Dionysius the Areopagite

Verbum Vitae ◽  
2021 ◽  
Vol 39 (3) ◽  
pp. 1007-1024
Author(s):  
Tomasz Stępień
Keyword(s):  
Main Principle ◽  
Dionysius The Areopagite ◽  
The Times ◽  
The One ◽  
Ontological Sense ◽  
Pseudo Dionysius ◽  
The Universe ◽  
The Trinity ◽  
Platonic Tradition

The writings of Corpus Dionysiacum present a concept of life which is different from the one that we profess nowadays. Its view is backed up mainly by the Platonic tradition, which since the times of Plato has tended to see life as an intellectual principle. Therefore, in the Neoplatonic system we can find the conviction that life, in its fullest sense, is intellectual and at its peak is a vision of the One. In the system of Proclus, life, apart from being a principle, is also a god and the main principle of the whole world of intellectual and intellective gods. Pseudo-Dionysius in his writings exploits the concept of the unparticipable and participable principle, and since God is for him Trinity completely beyond participation and knowledge, the divine names play the role of participable henads. However, for Dionysius, names are neither hypostases nor living gods, which is clearly visible in case of the name of Life. All things participate in the name of life and in this name God is the only principle of life in the universe. However, life is not a property to own, but rather a constant struggle to approach the Trinity. Therefore, by committing a sin, an angel or a man loses life, which in the case of a man can be regained through sacramental activity. An analysis of the thoughts of Pseudo-Dionysius reveals a conception of life which is unified contrary to its shattered modern understanding. While biological, mental, moral lives fundamentally differ for us, for Dionysius those are merely aspects of the same thing, and therefore in his view life can be lost and regained not only in the metaphorical, but also the ontological sense.

Introduction

2018 ◽  
Author(s):  
Alexander O'Hara
Keyword(s):  
European Union ◽  
Middle Ages ◽  
Social Cohesion ◽  
Late Antiquity ◽  
Sixth Century ◽  
Cultural Hybridity ◽  
Early Middle Ages ◽  
Founding Fathers ◽  
Political Landscape ◽  
The World

In the early Middle Ages Europe’s political landscape was significantly shaped by the emergence of new fundamental modes of identification, both ethnic and religious. These processes created new forms of social cohesion and conflict. The world into which the Irish ascetic exile and monastic founder Columbanus entered when he left Ireland toward the end of the sixth century was a world of gentes, new constellations of peoples. The pluralistic political landscape of the gentes had replaced a world of empire. This chapter introduces the themes and approach of this volume, which explores Columbanus’s influence on Robert Schuman, one of the founding fathers of the modern European Union; the emerging idea of Europe in the early Middle Ages, which Columbanus gave voice to; and how reciprocity and cultural hybridity can be useful lenses through which to study this period of transformation from Late Antiquity to the early Middle Ages.

scholarly journals Rabindranath Tagore’s Idea of Universal Humanism in the Light of Islamic World View

2019 ◽  
pp. 53-66
Author(s):  
Ichhimuddin Sarkar
Keyword(s):  
World View ◽  
Human Life ◽  
Eternal Truth ◽  
Ultimate Truth ◽  
Rabindranath Tagore ◽  
The Bible ◽  
The World ◽  
The Galaxy ◽  
Islamic Civilization ◽  
The Universe

Very few studies are available to understand the philosophical views of Rabindranath Tagore in the light of his attitude and realization of Islam vis-à-vis idea of universalism. Fact remains that the Islamic civilization has thoroughly been recognized in the academic circles but its depth and learning have not been studied up to expectation. European historians and philosophers seem to be hesitant to acknowledge the contribution of Islamic civilization over the centuries. Even a majority of Eastern scholars are critical about welcoming the actual merit of Islam. Rabindranath Tagore being one of the brightest stars in the galaxy of poets and writers made a serious study on the philosophy and writings of many Muslim thinkers and ultimately brought to our notice an extraordinary feeling about Islamic ideas and philosophy. Rabindranth Tagore seems to have sought the inner meaning of Islam and developed a kind of value- based attitude towards human life and the universe. It is likely that through his Gitanjali and Religion of Man (Manusher Dharma) in particular were presented with an objective to stimulate and guide men in search of Ultimate Truth and Oneness of God. It is said that Rabindranth Tagore was acquainted with the verses of the Qur‟an in his childhood and in this respect his father Maharishi Devendranath Tagore imbibed in him many theological aspects of Islam as a religion. The paper intends to explore how Tagore was influenced by Islam and as a poet-thinker he nurtured the idea of eternal truth from the Upanishads, the Tripitakas as well as the Bible and through a particular discipline and inner uplift he came to the conclusion that aggregate of essentials of diversity cannot be judged in the light of mere logic and arguments. This feeling seems to have prompted Tagore to find out the inner truth of the universe and side by side to propagate the idea of universal humanism throughout the world. Philosophy and Progress, Vol#61-62; No#1-2; Jan-Dec 2017 P 53-66

scholarly journals Starożytne źródła antropocentryzmu

2009 ◽  
Vol 7 (2) ◽  
pp. 31-38
Author(s):  
Anita Ganowicz-Bączyk
Keyword(s):  
Middle Ages ◽  
Environmental Ethics ◽  
World View ◽  
Laws Of Nature ◽  
Living Organism ◽  
Ecological Crisis ◽  
Human Cognition ◽  
European Culture ◽  
The World ◽  
Subject Of Cognition

Anthropocentrism seems to be a key notion related to the man-nature relation. Probably he is also the most controversial one in environmental ethics. The anthropocentric attitude is sometimes meant to be the main cause of the ecological crisis. One can distinguish at least several stages of the process, which led to this crisis, namely: stage of Magic and Myth, Ancient Times, Middle Ages, and Modern Times. The aim of this article is to show the process of development of an anthropocentric thought in Ancient European culture. Supposedly the critical phase for this process is the so-called Neolithic Revolution. Changes brought by this deeply influenced life of man. Not only affected the transformation of his world-view but also had an impact on the modification of society itself. Mentioned changes led among other things to the rejection of magic and mythical world-view, in which the Universe was perceived as a harmonious and friendly place to live in. A doubt appeared instead, what the place of man in the world really is. These questions reflected in philosophical views of that time. To sum up, the originated by Ancient Greek philosophers outlook on nature, in which nature was recognized as a living organism and a man as an immanent part of it, had been gradually dropped out. It appeared that man falls outside the mechanical laws of nature because he is able to understand them and use this knowledge for his own goals (Democritus), man’s soul makes him transcend nature and dominate it (Socrates), man’s existence is purposeful, he is superior to other material beings as a crown of nature and the most complex and perfect being (Aristotle). This process led to a recognition of the objective existence of the world, which in fact is independent of human cognition. Ultimately, this resulted in the objectification of nature as an object of man’s cognition and research. Nature was then gradually put in opposition to man – the subject of cognition.

scholarly journals Postmodern spirituality and the culture of individualism

2009 ◽  
Vol 21 ◽  
pp. 149-161 ◽  
Author(s):  
Dominika Motak
Keyword(s):  
World View ◽  
Scientific Study ◽  
Subjective Experiences ◽  
The World ◽  
New Type ◽  
Meaning And Purpose ◽  
New Phenomena ◽  
Postmodern Spirituality ◽  
Fundamental Shift ◽  
The Universe

In recent years, the thesis about a fundamental shift in Western religiosity has become increasingly prominent in the scientific study of religion. Many new phenomena of today’s religious scene are seen as the manifestation of a resacralization/re-enchantment of the world, or even of spirituality/a spiritual revolution. The new religious world view that is taking shape presupposes an essential oneness of microcosm and macrocosm and a presence of the divine in man and in the world. The radical distinction between the temporal and supernatural worlds disappears, which seems to herald the advent of a new type of spirituality based on the idea of immanence. This new ‘all-inclusive spirituality’ has many forms of expression and is concerned with ‘the sacredness of life, nature and the universe’ and ‘all pathways that lead to meaning and purpose’. This ‘subjective turn’ means ‘a turn away from life lived in terms of external or “objective” roles, duties and obligations, and a turn towards life lived by reference to one’s own subjective experiences (relational as much as individualistic)’. All the above-mentioned explanatory frameworks to a certain extent employ the concept of individualization.This presentation examines the the concept of individualization as an approach for the understanding of today’s religious scene.

scholarly journals LANDASAN FILOSOFIS PEMBERDAYAAN KOMUNITAS ADAT TERPENCIL

Sosio Informa ◽  
2007 ◽  
Vol 12 (1) ◽  
Author(s):  
Rusmin Tumanggor
Keyword(s):  
Indigenous People ◽  
World View ◽  
The World ◽  
The Universe

Peoples had equality of living right. To moved, to creation, to critics, to request or to reject, obedient or denial, to defend our self in all of situation to fulfill the opinion of living need. This condition must be democratic protection. The bone as much white, the blood as much red, to ramble and to buried around in the surface of the world. World view of Manado, “all of peoplesalways friendship”, World view of Melayu “The world where to stand, there the sky to uphold”. To share joys and sorrows, utopist of Indonesia. The meaning of lived reality everybody separated with the differences, especially for the indigenous people. So, we must build their solidarity to improve their live and leave the backward. The concept of philosophy based on the universe components.Key Words : philosophy, empowerment, indigenous people

Humanism in the Medieval World

2020 ◽  
Author(s):  
John R. Shook
Keyword(s):  
Middle Ages ◽  
Moral Worth ◽  
Political Organization ◽  
Sixth Century ◽  
Christian Doctrine ◽  
Christian Humanism ◽  
Late Middle Ages ◽  
Human Ability ◽  
The World ◽  
Making A Difference

The centuries covered in this chapter extend from the end of antiquity to the start of the Renaissance; roughly from the sixth century through the fourteenth century. Humanist ideas and ideals making a difference during medieval times have to be understood on their own terms. Christian humanism and humanitarianism upheld the moral worth and dignity of persons, an ideal that grew in significance from the late Middle Ages through the Renaissance and thereafter. Humanist thought attaining a degree of independence from Christian doctrine can be classed into four main categories: the human ability to reason without following religion; the human competence to understand the world without religion; the human aptitude for virtue and morality without religion; and the human facility for political organization without religion.

I. Peter Damiani and Humbert

1925 ◽  
Vol 1 (3) ◽  
pp. 225-248
Author(s):  
J. P. Whitney
Keyword(s):  
Middle Ages ◽  
Proper Place ◽  
Full Expression ◽  
The World ◽  
Jacob's Ladder ◽  
Contemplative Life ◽  
Pseudo Dionysius ◽  
The Middle Ages

Dante, in his vision of Paradise, passes (Canto XXI) into the sphere of Saturn, over which the Thrones preside and where Love has an almost blinding splendour. The Thrones, in the Celestial Hierarchy described for the Middle Ages by the Pseudo-Dionysius, represented tranquillity, the peace which passes understanding, gained through contemplation of God and then interpreted to the world of men. There he sees the golden Jacob's Ladder of Contemplation, with many bright beings passing up and down, one of whom above the others reflected and revealed the brightness. The poet seeks to know why this special intensity and this nearness to humanity is given to one more than to others, and on asking finds that it is Peter Damiani, “Peter the Sinner” as he called himself in life and calls himself here. In his own age Peter was a striking and well-known character of many sides, but Dante's conception of him is strangely unlike that held by most of the modern writers. To some of them he seems the sternest of rigid reformers, to others the most eccentric of ascetics; to theologians he may be known as a learned and prolific writer who has found a secluded sanctuary in Migne's collection: to some historians he is a man who unaccountably influenced a curious age, to others he is the writer of an unblushing and unreadable account of clerical vice. But to Dante he stands for something very different; in the Seventh Sphere, the special home of contemplative saints, he is supreme. He is the type of the contemplative life which comes nearest to God and is therefore most useful to man. If we take this as the centre of Damiani's personality, all his activities and all his writings fall into their proper place. Instead of accidental denunciations of evils and corruptions, isolated comments on theological or clerical life, we have a coherent whole, a full expression of a well-ordered personality. If to most people he is merely an ascetic and a prophet of asceticism, he himself valued the ascetic life as a help to contemplation and as necessary to ensure its perfection.

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