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In The Eastern Christian Tradition in Modern Russian Thought and Beyond, Teresa Obolevitch reflects on the ontology and anthropology of neo-patristic synthesis and its connection to Western philosophy, with a focus on the work of Georges Florovsky and Vladimir Lossky. The book also examines the concept of apophaticism in Russian philosophy: in neo-patristic synthesis and the thought of Semyon Frank and Lev Karsavin, as well as in epistemological and cosmological comparison with process theology. Additionally, Obolevitch’s work undertakes a comparative analysis of the reception of Russian sophiology in the West, especially in the work of Thomas Merton, and also considers similarities between neo-patristic synthesis and Zen Buddhism in the thought of Merton and Sergey Horujy.
In The Eastern Christian Tradition in Modern Russian Thought and Beyond, Teresa Obolevitch reflects on the ontology and anthropology of neo-patristic synthesis and its connection to Western philosophy, with a focus on the work of Georges Florovsky and Vladimir Lossky. The book also examines the concept of apophaticism in Russian philosophy: in neo-patristic synthesis and the thought of Semyon Frank and Lev Karsavin, as well as in epistemological and cosmological comparison with process theology. Additionally, Obolevitch’s work undertakes a comparative analysis of the reception of Russian sophiology in the West, especially in the work of Thomas Merton, and also considers similarities between neo-patristic synthesis and Zen Buddhism in the thought of Merton and Sergey Horujy.
A Study of Christian Hermetism in Four Plays
Series:
Studies in Religion and the Arts
Have you ever wondered why Cordelia has to die? Or how Alonso talks and walks about the isle while his body lies ‘full fathom five’ on the sea floor? Ever wondered why the monument to Shakespeare in the Church of the Holy Trinity in Stratford-upon-Avon names three pagans: Nestor, Socrates, and Virgil – king, philosopher, and poet? Or why Shakespeare is on Olympus, home of the Greek gods? This interdisciplinary study, the first to interpret the plays of Shakespeare in the light of the esoteric religious doctrines of the Corpus Hermeticum, holds answers to these and other puzzling questions.
A Study of Christian Hermetism in Four Plays
Series:
Studies in Religion and the Arts
Have you ever wondered why Cordelia has to die? Or how Alonso talks and walks about the isle while his body lies ‘full fathom five’ on the sea floor? Ever wondered why the monument to Shakespeare in the Church of the Holy Trinity in Stratford-upon-Avon names three pagans: Nestor, Socrates, and Virgil – king, philosopher, and poet? Or why Shakespeare is on Olympus, home of the Greek gods? This interdisciplinary study, the first to interpret the plays of Shakespeare in the light of the esoteric religious doctrines of the Corpus Hermeticum, holds answers to these and other puzzling questions.
In the first book-length study of Thomas Vaughan (1621-1666), Thomas Willard builds on recent scholarship in Western esotericism to show that his curious books offer much more than the lively quotations extracted from them. Treating more than alchemy and the Hermetic tradition, they develop themes from the synthesis of alchemy, magic, and Christian cabala, associated associated with the Rosicrucian movement that Vaughan introduced to English readers. His books respond to a moment in history when the breakdown in book censorship during the English Civil War allowed books with radical ideas to circulate, while political upheaval in the universities created audiences for new ideas. This book will be of interest to students of early modern religion, philosophy, science, and culture as seen by an intelligent and eloquent outsider.
1648–1666
Series:
Aries Book Series
In the first book-length study of Thomas Vaughan (1621-1666), Thomas Willard builds on recent scholarship in Western esotericism to show that his curious books offer much more than the lively quotations extracted from them. Treating more than alchemy and the Hermetic tradition, they develop themes from the synthesis of alchemy, magic, and Christian cabala, associated associated with the Rosicrucian movement that Vaughan introduced to English readers. His books respond to a moment in history when the breakdown in book censorship during the English Civil War allowed books with radical ideas to circulate, while political upheaval in the universities created audiences for new ideas. This book will be of interest to students of early modern religion, philosophy, science, and culture as seen by an intelligent and eloquent outsider.
If, as Robert Craft remarked, ‘religious beliefs were at the core of Stravinsky’s life and work’, why have they not figured more prominently in discussions of his works?
Stravinsky’s coordination of the listener with time is central to the unity of his compositional style. This ground-breaking study looks at his background in Russian Orthodoxy, at less well-known writings of Arthur Lourié and Pierre Souvtchinsky and at the Catholic philosophy of Jacques Maritain, that shed light on the crucial link between Stravinsky’s spirituality and his restoration of time in music.
Recent neuroscience research supports Stravinsky’s eventual adoption of serialism as the natural and logical outcome of his spiritual and musical quest.
Stravinsky’s coordination of the listener with time is central to the unity of his compositional style. This ground-breaking study looks at his background in Russian Orthodoxy, at less well-known writings of Arthur Lourié and Pierre Souvtchinsky and at the Catholic philosophy of Jacques Maritain, that shed light on the crucial link between Stravinsky’s spirituality and his restoration of time in music.
Recent neuroscience research supports Stravinsky’s eventual adoption of serialism as the natural and logical outcome of his spiritual and musical quest.
If, as Robert Craft remarked, ‘religious beliefs were at the core of Stravinsky’s life and work’, why have they not figured more prominently in discussions of his works?
Stravinsky’s coordination of the listener with time is central to the unity of his compositional style. This ground-breaking study looks at his background in Russian Orthodoxy, at less well-known writings of Arthur Lourié and Pierre Souvtchinsky and at the Catholic philosophy of Jacques Maritain, that shed light on the crucial link between Stravinsky’s spirituality and his restoration of time in music.
Recent neuroscience research supports Stravinsky’s eventual adoption of serialism as the natural and logical outcome of his spiritual and musical quest.
Stravinsky’s coordination of the listener with time is central to the unity of his compositional style. This ground-breaking study looks at his background in Russian Orthodoxy, at less well-known writings of Arthur Lourié and Pierre Souvtchinsky and at the Catholic philosophy of Jacques Maritain, that shed light on the crucial link between Stravinsky’s spirituality and his restoration of time in music.
Recent neuroscience research supports Stravinsky’s eventual adoption of serialism as the natural and logical outcome of his spiritual and musical quest.
Konturierungen eines umstrittenen Themas
Volume Editor:
Winfried Löffler
Ein aktueller Überblick zur Ideen- und Missbrauchsgeschichte eines schillernden Schlagworts, aber auch zu seinen Potenzialen als philosophisches Analysewerkzeug.
Die Wortgeschichte von „Weltanschauung“ ist kurz: Zwischen seinem ersten, eher beiläufigen Auftauchen bei Kant 1790, subjektivierenden Aufladungen in der Romantik und den inflationären Ideologisierungen und Politisierungen von „Weltanschauung“ im späten 19. und frühen 20. Jahrhundert liegen nur 150 Jahre. Besonders sein Missbrauch durch NS-Ideologen hat das Wort in Verruf gebracht, es lebt aber u.a. im juristischen Sprachgebrauch fort und erlebt in der gegenwärtigen Religionskritik wieder etwas Konjunktur: Dort wird z.T. wieder eine naturalistische „wissenschaftliche Weltanschauung“ in Aussicht gestellt. Als philosophisches Analysewerkzeug hat das Wort aber Potenzial: „Weltanschauung“ könnte nicht nur für religiös-politische Bewertungen stehen, sondern auch für jenes implizite theoretische Koordinatensystem, das jeden Menschen in seinem Verstehen, Denken und Handeln leitet.
Die Wortgeschichte von „Weltanschauung“ ist kurz: Zwischen seinem ersten, eher beiläufigen Auftauchen bei Kant 1790, subjektivierenden Aufladungen in der Romantik und den inflationären Ideologisierungen und Politisierungen von „Weltanschauung“ im späten 19. und frühen 20. Jahrhundert liegen nur 150 Jahre. Besonders sein Missbrauch durch NS-Ideologen hat das Wort in Verruf gebracht, es lebt aber u.a. im juristischen Sprachgebrauch fort und erlebt in der gegenwärtigen Religionskritik wieder etwas Konjunktur: Dort wird z.T. wieder eine naturalistische „wissenschaftliche Weltanschauung“ in Aussicht gestellt. Als philosophisches Analysewerkzeug hat das Wort aber Potenzial: „Weltanschauung“ könnte nicht nur für religiös-politische Bewertungen stehen, sondern auch für jenes implizite theoretische Koordinatensystem, das jeden Menschen in seinem Verstehen, Denken und Handeln leitet.
Konturierungen eines umstrittenen Themas
Volume Editor:
Winfried Löffler
Ein aktueller Überblick zur Ideen- und Missbrauchsgeschichte eines schillernden Schlagworts, aber auch zu seinen Potenzialen als philosophisches Analysewerkzeug.
Die Wortgeschichte von „Weltanschauung“ ist kurz: Zwischen seinem ersten, eher beiläufigen Auftauchen bei Kant 1790, subjektivierenden Aufladungen in der Romantik und den inflationären Ideologisierungen und Politisierungen von „Weltanschauung“ im späten 19. und frühen 20. Jahrhundert liegen nur 150 Jahre. Besonders sein Missbrauch durch NS-Ideologen hat das Wort in Verruf gebracht, es lebt aber u.a. im juristischen Sprachgebrauch fort und erlebt in der gegenwärtigen Religionskritik wieder etwas Konjunktur: Dort wird z.T. wieder eine naturalistische „wissenschaftliche Weltanschauung“ in Aussicht gestellt. Als philosophisches Analysewerkzeug hat das Wort aber Potenzial: „Weltanschauung“ könnte nicht nur für religiös-politische Bewertungen stehen, sondern auch für jenes implizite theoretische Koordinatensystem, das jeden Menschen in seinem Verstehen, Denken und Handeln leitet.
Die Wortgeschichte von „Weltanschauung“ ist kurz: Zwischen seinem ersten, eher beiläufigen Auftauchen bei Kant 1790, subjektivierenden Aufladungen in der Romantik und den inflationären Ideologisierungen und Politisierungen von „Weltanschauung“ im späten 19. und frühen 20. Jahrhundert liegen nur 150 Jahre. Besonders sein Missbrauch durch NS-Ideologen hat das Wort in Verruf gebracht, es lebt aber u.a. im juristischen Sprachgebrauch fort und erlebt in der gegenwärtigen Religionskritik wieder etwas Konjunktur: Dort wird z.T. wieder eine naturalistische „wissenschaftliche Weltanschauung“ in Aussicht gestellt. Als philosophisches Analysewerkzeug hat das Wort aber Potenzial: „Weltanschauung“ könnte nicht nur für religiös-politische Bewertungen stehen, sondern auch für jenes implizite theoretische Koordinatensystem, das jeden Menschen in seinem Verstehen, Denken und Handeln leitet.
Editor:
Giuseppe Veltri
Maimonides Review of Philosophy and Religion is an annual collection of double-blind peer-reviewed articles, which seeks to provide a broad international arena for an intellectual exchange of ideas between the disciplines of philosophy, theology, religion, cultural history, and literature and to showcase their multifarious junctures within the framework of Jewish studies.
Editor:
Ze'ev Strauss
The Maimonides Review of Philosophy and Religion is an annual collection of double-blind peer-reviewed articles that seeks to provide a broad international arena for an intellectual exchange of ideas between the disciplines of philosophy, theology, religion, cultural history, and literature and to showcase their multifarious junctures within the framework of Jewish studies. Contributions to the Review place special thematic emphasis on scepticism within Jewish thought and its links to other religious traditions and secular worldviews. The Review is interested in the tension at the heart of matters of reason and faith, rationalism and mysticism, theory and practice, narrativity and normativity, doubt and dogma. This volume features contributions by Reimund Leicht, Gitit Holzman, Jonathan Garb, Anna Lissa, Gianni Paganini, Adi Louria Hayon, Mark Marion Gondelman, and Jürgen Sarnowsky.
Editor:
Ze'ev Strauss
The Maimonides Review of Philosophy and Religion is an annual collection of double-blind peer-reviewed articles that seeks to provide a broad international arena for an intellectual exchange of ideas between the disciplines of philosophy, theology, religion, cultural history, and literature and to showcase their multifarious junctures within the framework of Jewish studies. Contributions to the Review place special thematic emphasis on scepticism within Jewish thought and its links to other religious traditions and secular worldviews. The Review is interested in the tension at the heart of matters of reason and faith, rationalism and mysticism, theory and practice, narrativity and normativity, doubt and dogma. This volume features contributions by Reimund Leicht, Gitit Holzman, Jonathan Garb, Anna Lissa, Gianni Paganini, Adi Louria Hayon, Mark Marion Gondelman, and Jürgen Sarnowsky.
Editorial Board / Council Member:
Thierry Gontier, Giuliana Parotto, Nicoletta Scotti Muth, Hans-Jörg Sigwart, Arpad Szakolczai, Bernat Torres Morales, and David J. Walsh
Eric Voegelin-Studies: Yearbook publishes peer-reviewed, scholarly articles related to Eric Voegelin in the areas of political theory, history of political ideas, civilization history, sociology, philosophy, literature, and theology. Articles are accepted from various sources, including the Annual Conferences of the Eric-Voegelin-Gesellschaft and of the Eric Voegelin Society.
Series:
Philosophia Antiqua, Volume: 165
Écrite entre 386 et 390 dans l’effervescence de la découverte du néoplatonisme, la correspondance entre Augustin et son ami Nebridius est un concentré de questions platoniciennes sur l’infini, la distinction entre le sensible et l’intelligible, l’imagination et la réminiscence, les rêves inspirés, l’assimilation à Dieu, le « véhicule » de l’âme, l’intériorité et l’individualité. S’y ajoutent des développements théologiques majeurs sur l’Incarnation et la Trinité. Grâce à ces lettres qui font tour à tour « entendre le Christ, Platon et Plotin », comme le dit Nebridius lui-même, nous comprenons mieux ce moment incandescent de la vie d’Augustin où il se convertit à la fois à la philosophie et au christianisme, comme en témoigneront plus tard les Confessions.
Written between 386 and 390 during the excitement of his discovery of Neoplatonism, Augustine’s correspondence with his friend Nebridius is a distillation of Platonic questions concerning the infinite, the distinction between sensible and intelligible phenomena, the imagination and recollection, inspired dreams, assimilation to God, the “vehicle” of the soul, interiority, and individuality. In addition, the exchange contains major theological insights concerning the Incarnation and the Trinity. Thanks to these letters, which, as Nebridius himself says, make “Christ, Plato, and Plotinus heard,” we can better understand this incandescent moment in Augustine’s life when he converted to both philosophy and Christianity, as the Confessions will later testify.
Written between 386 and 390 during the excitement of his discovery of Neoplatonism, Augustine’s correspondence with his friend Nebridius is a distillation of Platonic questions concerning the infinite, the distinction between sensible and intelligible phenomena, the imagination and recollection, inspired dreams, assimilation to God, the “vehicle” of the soul, interiority, and individuality. In addition, the exchange contains major theological insights concerning the Incarnation and the Trinity. Thanks to these letters, which, as Nebridius himself says, make “Christ, Plato, and Plotinus heard,” we can better understand this incandescent moment in Augustine’s life when he converted to both philosophy and Christianity, as the Confessions will later testify.
Series:
Philosophia Antiqua, Volume: 165
Écrite entre 386 et 390 dans l’effervescence de la découverte du néoplatonisme, la correspondance entre Augustin et son ami Nebridius est un concentré de questions platoniciennes sur l’infini, la distinction entre le sensible et l’intelligible, l’imagination et la réminiscence, les rêves inspirés, l’assimilation à Dieu, le « véhicule » de l’âme, l’intériorité et l’individualité. S’y ajoutent des développements théologiques majeurs sur l’Incarnation et la Trinité. Grâce à ces lettres qui font tour à tour « entendre le Christ, Platon et Plotin », comme le dit Nebridius lui-même, nous comprenons mieux ce moment incandescent de la vie d’Augustin où il se convertit à la fois à la philosophie et au christianisme, comme en témoigneront plus tard les Confessions.
Written between 386 and 390 during the excitement of his discovery of Neoplatonism, Augustine’s correspondence with his friend Nebridius is a distillation of Platonic questions concerning the infinite, the distinction between sensible and intelligible phenomena, the imagination and recollection, inspired dreams, assimilation to God, the “vehicle” of the soul, interiority, and individuality. In addition, the exchange contains major theological insights concerning the Incarnation and the Trinity. Thanks to these letters, which, as Nebridius himself says, make “Christ, Plato, and Plotinus heard,” we can better understand this incandescent moment in Augustine’s life when he converted to both philosophy and Christianity, as the Confessions will later testify.
Written between 386 and 390 during the excitement of his discovery of Neoplatonism, Augustine’s correspondence with his friend Nebridius is a distillation of Platonic questions concerning the infinite, the distinction between sensible and intelligible phenomena, the imagination and recollection, inspired dreams, assimilation to God, the “vehicle” of the soul, interiority, and individuality. In addition, the exchange contains major theological insights concerning the Incarnation and the Trinity. Thanks to these letters, which, as Nebridius himself says, make “Christ, Plato, and Plotinus heard,” we can better understand this incandescent moment in Augustine’s life when he converted to both philosophy and Christianity, as the Confessions will later testify.