I explore the environmental philosophy of Irish philosopher-poet, John Moriarty, particularly focusing on his use of narrative to convey philosophical principles and ideals relating to a sustainable co-existence. It is through story that Moriarty redirects environmental philosophy from a domain of knowledge in an epistemic objectivist sense to one of imagination, inviting the reader to experientially cultivate categories of perception and identification that supplement and transcend dominant forms of scientific-reductionism. Moriarty’s philomythical approach attests to an inherent strangeness, invoking those aspects of reality that lie outside the causal paradigms of human understanding, and problematizing a posture of human hubris in relation to the land. To draw out these characteristics, I locate Moriarty’s work in the framework of ontopoetics, suggesting that Moriarty is an environment animateur of sorts, opening up the symbolic and poetic potential of the landscape, and fostering relations of meaningful engagement with the natural world.
The Values in Scholarship on Religion (VISOR) project collected data on the preferred methods and values of scholars in the academic study of religion. This dataset supports comparisons between members of the American Academy of Religion (AAR) and partner organizations, such as the North American Association for the Study of Religion (NAASR), as well as members of the Society for the Scientific Study of Religion (SSSR). The AAR-partner sample differs from the SSSR sample in consistently preferring humanities over empirical approaches. Both samples were modestly aligned with the secular academy in rejecting theological claims as evidence. The subgroups within the AAR-partner sample that were affiliated with the International Association for the History of Religions (IAHR) were the most firmly committed to secular approaches and evidence. These findings indicate the range of perspectives currently present in the big-tent AAR, which deliberately embraces theological scholarship as well as secular religious studies research.
The article demonstrates that the knowledge of the Syriac language in Western Europe first developed amongst Christian scholars with a strong interest in Kabbalah and that they attributed a mystical dimension to the Syriac language that was not associated with it before. After a survey of the first authors that played a significant role in shaping the appropriation of Syriac as a mystical language (Teseo Ambrogio, Postel, Widmanstetter), I show that the newly discovered last work of Christian Knorr von Rosenroth constitutes the climax of that movement. The study of the later reception of Knorr’s work in modern occultism indicates that the Syriac language was eclipsed by the renewed favor of Hebrew language, considered as the magical and mystical language par excellence.
In our dialogues over the nature of archetypes, essence, psyche, and world, I further respond to Erik Goodwyn’s recent foray into establishing an ontological position that not only answers to the mind-body problem, but further locates the source of Psyche on a cosmic plane. His impressive attempt to launch a neo-Jungian metaphysics is based on the principle of cosmic panpsychism that bridges both the internal parameters of archetypal process and their emergence in consciousness and the external world conditioned by a psychic universe. Here I explore the ontology of experience, mind, matter, metaphysical realism, and critique Goodwyn’s turn to Neoplatonism. The result is a potentially compatible theory of mind and reality that grounds archetypal theory in onto-phenomenology, metaphysics, and bioscience, hence facilitating new directions in analytical psychology.