Pantheism

In this paper I sketch the emergence of transcendence and immanence to the binary pair of opposites we know today. I show that such usage doesn't stretch back beyond Kant and that its real career only takes off in the 1830s. Major influences on this development are the debate about Spinoza's 'pantheism', Hegel's idealism, and the place of religion in the modern world. In a second part, I look at some historical scholarship of the time to illustrate how the duality of transcendence and immanence began to inform the reading of earlier religious history. I end by pointing to some new contexts that are beginning to emerge at the turn of the 20th century, notably Catholic thought, and which ensured that the popularity of that duality continued to grow.

Ever since Socrates raised questions about the gods, facets of religion have been branching off and claiming independence. This emancipation process is particularly difficult in the case of the human (or social) sciences, for they deal with the human being, about which religion has much to say. There is little clarity about how these two parties relate.

With a focus on psychology, this book proposes a new approach. Three other approaches are commonly invoked. There is the call for dialogue, but specifying the ground rules for dialogue is precisely the central challenge. There is Dilthey's classic distinction between the human or social sciences (Geisteswissenschaften) and the natural sciences (Naturwissenschaften), but this distinction allows that both religion and psychology fall under the Geisteswissenschaften, so specification of the ground rules for dialogue remains the challenge. Finally, there is appeal to the "perennial philosophy," but identifying the divine with the innermost core of the human, it blurs the distinction between theological and social-science matters in the first place.

As a methodological study, a companion to The Human Core of Spirituality (SUNY, 1996), this book defines spirituality as a human-science specialization intermediary between psychology and theology [which I have subsequently called "spiritualogy."]. This definition provides a new key to the interdisciplinary problematic. Bernard Lonergan's notion of "higher viewpoints," ever expanding horizons of explanation that incorporate one another, is the conceptual under-girding for this new interdisciplinary position. Chapter Two elaborates this position as the main contribution of the book.

The remaining chapters detail contrasts with those other three approaches. Chapter One analyzes the "integration project" of Evangelical Christianity as an important and sustained instance of the call for dialogue. This initial analysis opens up the questions. Chapter Three treats Don Browning's "revised critical correlation," an elaborate example of the reigning Western approach that surpasses Dilthey's distinction by actually exemplifying what dialogue must look like. Chapter Four treats Ken Wilber's application of the perennial philosophy, which, with deep roots in Eastern thought, is the reigning paradigm in transpersonal psychology. Contrast with these other approaches serves to highlight their valid contributions, to pinpoint their flaws, to explain the source of the flaws and thus to suggest the needed correctives, and in the process to elucidate the interdisciplinary position of this book.

The overall argument is that refined attention to spirituality clarifies the relationship between religion and the human sciences. If spirituality, in the first instance, is understood as inherent to humanity, a link with the human sciences, above all, psychology, is established. If spirituality is the heart of religion, a link is also established with it. A humanistically conceived spirituality, teased apart from religion, becomes the intermediate field for critical discussion between religion and the human sciences. This far-reaching methodological study, appealing to empirical evidence all the way, stretches toward a consensus that might structure a global community in the new millennium.

A martial-arts master escapes from a prison camp in wartime China and flees to Malaya. His hopes for a quiet life are dashed when he saves a bus driver from a lynch mob. The master agrees to impart his secrets to five disciples. Although the organisation they found becomes internationally renowned, the arts are almost entirely lost as the initiates succumb to internal squabbling and greed.

New in Singapore, Chris Murray tracks down Chan See-meng, favourite disciple of the great Chee Kim Thong. Through dusty Malaysian villages and Shaolin Temple in China, the adventure that begins with gruelling practice on Chan's rooftop leads Chris in the footsteps of the masters. As he becomes absorbed in the esoteric depths of Five Ancestors Fist, he investigates the journey of Zen martial-arts from ancient temples to modern gymnasia. Can the traditional arts can survive in modernity?

An intimate memoir with historical scope, Crippled Immortals unites a cast of legendary heroes and slack-jawed monks, Indian yogi and Tibetan lamas, bluffers, gangsters, and champions who have been touched by Old Man Chee's arts. The practitioner’s path to enlightenment is always arduous, often hilarious, and sometimes heart-breaking. True adepts talk with their fists, but the strength that endures lies in the bond between master and disciple.

This chapter in an edited collection, published by the CNRS, seeks to establish a new critical approach in Beat Studies; taking the form of a conceptual framework foregrounded in the ontological that intermingles French Existentialist theory with the American philosophical and cultural rationale of Beat writing.
In Part 1, the chapter elucidates the great range of definitions for Existentialism in mid-20th century and proceeds by shaping a version of Existentialism that takes into consideration the variety of cultural and literary legacies referenced in Beat texts. Part 2 explores how the American Romantic tradition in particular – heavily referenced in the writings – may be combined with this ontological model; bringing a vertical and transcendental dimension into the conception of a ‘Beat’ Existentialism.

"The affections lead us on," Wordsworth writes in "Tintern Abbey." While English is an impoverished language when it comes to love, Reno's focus is on the Spinozan notion of intellectual love. In this philosophy, emotions lead us to the higher feelings that can improve us. The person who experiences intellectual love interprets life as interconnected, a perspective that "generates critical thought" because it mediates a range of discourses, including science and politics (7). With focus on Romantic poetry, Reno's book interrogates quests for transcendental love in relation to the seemingly contrary pull of human bonds.

In the 40 years since the Maimonides studies (1,2) it has become clear, through both scientific research and first hand reports, that individuals can become telepathically linked in dreams, and can even experience one another in a consensual way in a shared intersubjective dreamspace. However, considering the fact that many animals dream physiologically just as humans do, it should not surprise us that, given the strong bonds between humans and their animal companions, that psi-dreaming might connect humans with other species as well. This presentation will explore human-animal psi-dreaming, and invites participants to share their own interspecies dreams.

La opción fundamental Grandes constantes metafísicas (borrador) La historia de la filosofía puede presentársenos como una acumulación de pensadores y de ideas contrapuestos entre sí. En este panorama, aparentemente caótico, tal vez haya un solo tema en el que todos los grandes autores han coincidido. Podríamos llamarlo "la opción fundamental". ¿Qué es un gran autor? ¿Por qué merecen ser estudiados por igual filósofos que han pensado cosas muy distintas entre sí? ¿Por qué Platón y Nietzsche, por ejemplo, son considerados grandes pensadores, dignos de figurar en lugares de privilegio en la historia de la filosofía, a pesar de que tienen visiones del mundo contradictorias entre sí? Si no se tratara sólo del contenido de sus doctrinas, ¿en qué consistiría el criterio para valorarlos? Un gran filósofo sería aquel que ha profundizado hasta el fondo, una de las grandes alternativas filosóficas, utilizando los elementos de que disponía en las circunstancias de su época, en relación con la problemática de su presente y con su historia. Los autores superficiales, en cambio, cuya fama suele ser efímera, serían aquellos que mezclaron ideas, que no fueron a fondo en una concepción del mundo. Por eso es que la lectura de todo autor profundo es orientadora, aunque sus pensamientos no coincidan con los del lector. Siempre es importante e iluminador conocer la alternativa a mi pensamiento, conocer la otra posibilidad. Esto me permite ser más consciente de mis propias ideas y de los motivos por los cuales he decidido asumirlas. Los autores superficiales, en cambio, confunden. Como decía Nietzsche, el pensamiento de todo auténtico filósofo está inspirado por una gran motivación unitaria, por una fuerza única que nutre y anima todas sus propuestas particulares. Toda su vida, su obra entera, constituye el intento de expresarla ¿Cómo descubrir esta intención fundamental de un autor? Si realmente se trata de una opción personal profunda, esta opción no puede ser homologada con ninguna característica meramente técnica de una filosofía. El estudio de la técnica y de las categorías del pensamiento de un autor es muy importante, es indispensable; pero por sí [2] solo no es suficiente para asomarnos a la opción fundamental del mismo. Esta opción se expresa en las cuestiones filosóficas últimas. Esto es, en cuestiones de naturaleza metafísica. Puede existir, a veces, una tensión entre la técnica filosófica de un autor y su intención profunda. El estudio de esta tensión puede ser iluminador para hacer justicia al pensamiento de ciertos autores. En efecto, en ciertos casos, un autor con una intención profunda realista sólo tiene a mano una técnica filosófica inmanentista, o viceversa. Soren Kierkegaard, el gran existencialista cristiano, criticó al hegelianismo pero, en cierta medida, debió utilizar su lenguaje y sus categorías. Por eso es que puede decirse que existen grandes constantes metafísicas correspondientes a cada alternativa. Ambas posibilidades podrían representarse mediante sendos triángulos, queriendo expresar que cada una de las opciones constituye una constelación de ideas, íntimamente relacionadas, que, si bien pueden ser expresadas de formas muy distintas, repiten un espíritu común y obedecen a una lógica propia. Los vértices de los triángulos representarían, cada uno, uno de las cuestiones fundamentales de la metafísica, una de sus grandes constantes. Los lados del triángulo, representarían la unidad indisoluble que existe entre las constantes metafísicas de determinada opción. A. REALISMO B. INMANENTISMO 2) Dios trascendente 2) Monismo/Dios inmanente 1) Orden natural. 3) Mal como 1) Orden artificial. 3) Mal ontológico, Límites naturales privación Sin finitud necesario, es la Finitud histórico finitud Libertad No hay libertad [3] El mundo En el primer vértice de ambos triángulos, el inferior izquierdo, se representaría la concepción del mundo que cada postura asume. Para la primera de las opciones, este mundo puede y debe ser contemplado, porque en él hay un orden natural. La idea de orden implica la de multiplicidad de elementos, cada uno de los cuales tiene un lugar propio. Cuando, por ejemplo, un ambiente se encuentra ordenado, nos referimos a que cada uno de los objetos que contiene está ubicado en su lugar. Que este orden sea natural significa que ese lugar, que esa armonía, nace con las cosas mismas y no es puesto desde afuera (de hecho, la palabra natural proviene de un verbo latino que significa nacer). Esta idea, a su vez, supone una visión positiva de los límites naturales. Si a una persona le dijéramos que es "limitada", seguramente se sentiría despreciada. No es ésa la idea que esta postura tiene de los límites. Conforme a ella, los límites "no limitan". Esto es así porque, si cada cosa tiene su lugar propio, interior a su ser, los límites serían los guardianes de ese lugar. Los límites, en efecto, distinguirían mi lugar de otros lugares. Los antiguos romanos acuñaron en esta línea el verbo exterminare, exterminar. Como sabemos, exterminar es aniquilar, destruir. Ahora bien, algo es destruido cuando se le sacan sus límites (terminus es límite; ex implica aquí "fuera de") y no cuando se encuentra contenido por ellos. Esta concepción, por lo tanto, afirma la existencia de una auténtica finitud, es decir, de cosas reales limitadas en su ser. Se piensa aquí a los entes finitos como dotados de una consistencia y valor propios. Puede ponérsele nombre a esta primera postura. Podría ser llamada de muchas formas. Entre ellas, una muy universal es realismo. Esta palabra proviene del latín res, cosa. Es decir, se trata de una postura que propone, como primera actitud frente a la

Allah kavramı, düşünce tarihinin en eski ve değişmeyen konularından biri olagelmiştir. Bütün düşünürler ve filozoflar Allah hakkında fikirlerini belirtmekten geri durmamışlardır. İlahi din mensupları bu konuda ortak bazı inançlara sahip olmuşlarsa da onların Allah tasavvurları arasında da zamanla farklılıklar ortaya çıkmıştır. Allah inancı ile ilgili temel konularda İslam düşüncesini oluşturan kelam felsefe ve tasavvufta bir farklılaşma söz konusu olmamıştır. Ancak ayrıntıya inildiğinde farklı Allah tasavvurlarına ulaşılmıştır. Biz bu makalemizde Muhyiddin İbn Arabî'nin vahdet-i vücud felsefesine bağlı olarak geliştirdiği Allah tasavvurunu inceleyeceğiz. Anahtar kelimeler: Allah, Muhyiddin İbn Arabî, vahdet-i vücûd, panteizm

This is the synopsis of my new book, which is now available from Stanford University Press, but also Amazon etc/. See further here on the SUP page:
https://www.sup.org/books/title/?id=23207

"A fresh and more capacious reading of the Western religious tradition on nature and creation, Thinking Nature puts medieval Irish theologian John the Scot Eriugena (810-877) into conversation with American philosopher Ralph Waldo Emerson (1803-1882). Challenging the biblical stewardship model of nature and histories of nature and religion that pit orthodoxy against the heresy of pantheism, author Willemien Otten reveals a line of thought that has long made room for nature’s agency as the coworker of God. Embracing this more elusive idea of nature into a world beset by environmental crisis, she suggests, will allow us to see nature not as a victim, but as an ally in a common quest for re-attunement to the divine. Putting its protagonists into further dialogue with such classical authors as Augustine, Maximus the Confessor, Friedrich Schleiermacher, and William James, her study deconstructs the idea of pantheism and paves the way for a new natural theology.”

Check also my website for a colloquium on Pantheism, Creation, Emanation and Other Aspects of Nature at the University of Chicago on April 29-30, 2020,: https://divinity.uchicago.edu/willemien-otten-0

This chapter questions the reductionist assumption that bits of lifeless matter must have grouped themselves into complex patterns that eventually became living conscious beings. There is no decisive reason to question Peirce’s suggestion that mind came first and that mechanical causality emerges when regions of a fundamentally conscious universe settle into deterministic habits. If we define consciousness in a way that ignores clearly accidental properties such as looking and behaving like us, some form of panpsychism is not only possible but plausible. Ignoring this possibility could cause us to subconsciously exclude legitimate avenues of research.

Polat Kaya: The title above may be a startling one for some people who are not used to hear such bold descriptions of supposedly "Christian" monuments. The fact is that it is true! In this article I want to reveal a new insight regarding the identity of the ancient Pagan temple,
so-called PANTHEON, in Rome. The ancient European native population was the so-called "Pagan" Turanians before the spread of Christianity. They were the followers of their ancient Turanian Oguz religion. This magnificent building called PANTHEON in Rome is an
embellished copy of the Turkic YURTS of Central Asia. For the "Pagan" Turanians of ancient Europe, this is a natural outcome since for them, the YURT is a father-and-mother home, a country, and a sacred place. Without question, it was the ancient Turanian Tur/Turk
peoples that were the followers of the world’s first trinity Sky-God concept comprising of one universal creator Father-God (ATA TANRI), the Sun-God and the Moon-God. The Turanian Sky-God concept, together with the Turkish language, was in world-wide usage before other religions were formulated and spread. The Judeo-Christian religions, while taking all of their tenets from the Turanian OGUZ religion, also vilified not only this ancient so-called "Pagan" religion, but also its followers to the degree of annihilating them. In this
essay, I have collected together many widely-spread and confused parts of an ancient puzzle to compose a picture that shows how the most advanced civilisation of the ancient Turanian Tur/Turk peoples was stolen and obliterated.

This paper belongs to Mr. Polat Kaya. I share this file / article with the permission of the researcher / author Mr. Polat Kaya. You can also find this article here. https://www.polatkaya.net/pantheon_yurt.htm

This article analyses the place of nihilistic philosophy in W. B. Yeats's notoriously opaque work A Vision. Despite often being cast as a failure, A Vision is considered fundamental to a comprehension of Yeats and his writings. While much work has been done to illuminate this obscure text, criticism has not yet adequately addressed a trio of integral philosophical influences on Yeats and their presence in A Vision. This article shows that Yeats employs the 'old' nihilistic attributes present in Baruch Spinoza's substance monism, Immanuel Kant's transcendental idealism, and Georg Hegel's Absolute Spirit to propose a foundational metaphysical system and reimagine the concept of 'deity'. Yeats enthusiastically read each of these three philosophers, counting them amongst the most significant thinkers he studied. By interrogating the deific properties of the Thirteenth Cone, this article argues that old nihilism shapes Yeats's system in A Vision and more broadly, illustrates the poet's understanding of generative nothingness, a concept that Spinoza, Kant, and Hegel considered the underpinning of epistemological reality.

Magnum Opus of digital philosopher Alex Vikoulov on the ultimate nature of reality, consciousness, the physics of time, philosophy of mind, the technological singularity, the impending phase transition of humanity, transcendental metaphysics and God.  In one volume, the author covers it all: from quantum physics to your experiential reality, from the Big Bang to the Omega Point, from the 'flow state' to psychedelics, from 'Lucy' to the looming AI Singularity, from natural algorithms to the operating system of your mind, from geo-engineering to nanotechnology, from anti-aging to immortality technologies, from oligopoly capitalism to Star-Trekonomics, from the Matrix to Universal Mind, from Homo sapiens to Holo syntellectus.

This is an essential read in digital physics, foundations of quantum physics, science of consciousness, philosophy of mind, physics of time, digital philosophy, economic theory, cybernetics and AI research, collective evolution and self-development in the Information Age.  Despite a dozen of neologisms, readily explained by given definitions and contextually, the book is an exceptionally easy read for an intellectual reader. Alongside with the Syntellect Hypothesis, as the author's main contribution to the scientific and philosophical dialogue, you'll encounter the Conscious Instant Hypothesis and the Temporal Singularity, Experiential Realism and the Mental Universe Hypothesis in regards to our phenomenological experience; the Noocentric Model challenging the centuries-old Copernican heliocentric model; the Chrysalis Conjecture as his solution to the Fermi Paradox; D-theory of Time, or Digital Presentism, as his fresh perspective on temporal ontology and the physics of time; the mind-bending Digital Pantheism Argument, Exponential Evolution, and the Omega Point Cosmo-Teleology.

<TXT>In The Marble Faun, Hawthorne uses Rome to develop his final critique of a transcendental American pantheism he associates with Catholicism--what he considers two correlative threats to a distinct Puritan/Protestant American identity. But Hawthorne's final published novel is as concerned with its own narrative displacement, its recursive trajectory from Rome to New England, as it is with its ostensible subject of old world decadence. In Rome, Hawthorne locates a genuine historical palimpsest, and now surrogate for New England, to describe a deification of nature initially indistinguishable from, but finally preferable to, Catholicism. Hawthorne uses one city on a hill (or hills) to critique another; Catholicism serves as a malleable feint for pantheism, its predecessor in Italy and successor in America.

Dieser Artikel ist die unveränderte Fassung einer Hauptseminararbeit, die ich während meines Magisterstudiums an der Universität Heidelberg eingereicht habe. Sie wurde mit der Note 1,0 benotet. I. Einleitung: die innere und äußere Natur -Psyche und Landschaft in "Werther" In dieser Arbeit werden zwei Briefe, nämlich den Brief vom 10. Mai 1771 und vom 18. August aus dem Roman "Die Leiden des jungen Werthers" auf ihren syntaktischen Aufbau, ihre Semantik und gedanklichen Hintergrund hin eingehend untersucht. Ziel der Untersuchung ist, den Subjektivismus Werthers im Hinblick auf ihre literarische Realisierung, insbesondere in der Landschaftsbeschreibung klar darzustellen, und diesen anhand genauer Textanalyse in dem geistesgeschichtlichen Kontext zu verorten und ihm somit einen Sinn zu geben. Der Grund, gerade diese beiden Briefe auszuwählen, liegt darin, daß sie einen engen inhaltlichen Zusammenhang sowie analogen textualen Aufbau aufweisen. Der Brief vom 10. Mai wird inhaltlich wiedergegeben im Brief vom 18. August. Auf diese Wiedergabe folgt in demselben Brief eine Variation des Briefes vom 10. Mai, als letzter Teil des Briefs vom 18. August kommt dann eine Gegenüberstellung des Mai-Briefs, die aber textual ähnlich aufgebaut wird. Wenn man also die beiden Briefe, unbeschadet ihres großen zeitlichen Abstande, als ein Ganzes betrachtet, dann weisen sie eine Struktur von A A´ B auf, die oft in Liedern oder Gedichten zu finden ist. Der Grund, warum hier die Landschaftsbeschreibung untersucht wird, liegt darin, daß 1) die Natur seit Rousseau eine zentrale Rolle in der Philosophie wie auch in der Literatur spielt. Die Natur wird mit der Rehabilitation der Sinnlichkeit gleichfalls versinnlicht. Sie vereint in dieser Form das Sein und Sollen und besitzt somit einen normativen Charakter. Problem dabei ist dann, wie man Normenverletzungen begründen kann, wenn die Natur alles ist und sich alles an der Natur orientieren soll. Shaftesbury zum Beispiel behauptet, daß es kein wirkliches Böse gebe 1 . Die Abweichungen, das Nicht-Sein-Sollen werden als der Schein gegenüber zum Sein verstanden und damit begründet, daß der Mensch und die Gesellschaft sich irrtümlich von der Natur entfernt hätten 2 . Bei Rousseau bedeutet 1 Vgl. Kondylis: 346. 2 Vgl. Kondylis: 347. 1 eine Rückkehr zur Natur die Reinigung der Kultur von allem Unnatürlichen und Unvernünftigen 3 . Die

This is a previous version of a paper published in _Gott — jenseits von Monismus und Theismus?_ Hg. Bernhard Nitsche, Klaus von Stosch und Muna Tatari, Paderborn: Ferdinand Schöningh, 2017, 309-321. References should be to the published version only. The paper argues that Mulla Sadra offers an alternative to pantheism, panentheism, and strict apophatic (negative) theology based on the twin pillars of transcendental wisdom: the primacy of existence and the variable intensity of existence.

This is full text of the first part of my monograph "The logos of Heraclitus",  published by Academic publishers "Nauka" in Saint-Petersburg in 2014, in English translation which contains all five chapters of the Introduction on Heraclitus' life, work and philosophy, as well a reconstruction of his lost work,  the Greek text of the fragments with apparatus criticus and English translation.  The second part contains commentary on fragments and is available in the original Russian edition on this personal page. This edition contains 160 fragments in the main corpus and 15 "Probabilia", i.e. probable fragments that are quoted without explicit mention of Heraclitus' name, but supported verbal coincidences and by parallels. Most of "Probabilia", including anonymous quotations in Plato, are based on new attributions. More than 20 fragments of the main corpus are not included in Diels-Kranz and other editions. Some of these fragments are new, some have been known before, but their status of authenticity has been reassessed and upgraded, e.g. from a doxographicum to a paraphrase of a verbatim quotation that contains a unique authentic tenet. In some other cases fragments considered authentic in DK, have been downgraded to interpretive paraphrase (B7, partly B91 DK) or to spuria (e.g. B105, B115 DK). In this edition we understand «fragment» not in Diels' formal sense as a verbatim quotation distinguished from «doxography» (an ill-defined category that we have criticised on our article "The origin and transmiision of the doxographical tradition... 2016), but as any ancient text that contains a unique piece of information on the philosophical content of a lost Preplatonic work, that cannot be reduced to other texts, an elementary «atom» of information.  The status of authenticity may be variable starting from a flawless verbatim quotation in Ionian dialect and descending down to a mixed verbatim quotation with paraphrase, to a good paraphrase close to original text, to a free paraphrase, to an interpretive paraphrase, to a polemical paraphrase that seriously distorts the original, to a mere reminiscence of term or a topos. We usually restrict the admission to the main corpus of fragments by first three categories. Some fragments in our edition are reconstructed on the ground of ancient summary that after quoting a verbatim fragment points to the existence of «other, similar» sayings of Heraclitus (such are 6 hypothetical fragments in 44A and 45A in our edition). Some «fragments» in our edition are «thought-fragments» rather than «text-fragments», i.e. a doctrinal (rather than lexical) convergence of several independent sources that does not allow to establish the exact wording of the lost original, but makes more ol less certain the existence of a certain analogy, idea or other tenet, since the name of Heraclitus appears in one or more contexts. Such cases are found especially in the reconstruction of the section on krafts (τέχναι) imitating nature, fr.106-124 Leb.

University of Western Australia, BA (Hons) Dissertation, 2015.

Rosaleen Norton was an Australian artist, poet and Neopagan occultist who attracted outrage and acclaim in the 1940s and 1950s for her unorthodox creative practice and radical lifestyle. Eventually, she became known as “The Witch of King’s Cross” and is widely remembered as a scandalous bohemian figure. This dissertation will argue that Norton’s work can be considered a politically charged art of resistance, which challenged the dominant paradigms and political hegemonies of the time. This can be understood, in part, through Jacques Rancière’s notion of “dissensus” whereby a political subject intervenes in accepted distributions of sensible materials. In engaging with certain creative traditions, Norton embraced and reimagined existing art forms to political effect. Her interpretation of the gothic horror genre became a vehicle to redeem the image of the occult artist, while her use of Surrealist art tactics posed a challenge to a presiding rationalistic worldview. Norton’s artwork can also be seen to challenge the primacy of Christian and patriarchal social norms in mid-century Australia. Finally, Norton’s negotiation of her own public representation (through the media and social engagement) can be read as a radical political and aesthetic statement. Through this medium, the artist posed a resistance to cultural expectations and reclaimed the image of the “Witch” to assert her agency and equality in society. Ultimately, Norton’s practice espouses the values of knowledge and freedom, resisting repression both passively and actively, through modes of literature, visual art and lifestyle suffused with the occult.

In certain theological circles today, panentheism is all the rage. One of the most notorious difficulties with panentheism lies in figuring out what panentheism actually is. There have been several attempts in recent literature to demarcate panentheism from classical theism, neo-classical theism, open theism, and pantheism. I shall argue that these attempts to demarcate panentheism from these other positions fail. Then I shall offer my own demarcation.

Johann Wolfgang von Goethe recupera, en la tragedia Fausto, a uno de los personajes más extraordinarios de la literatura universal, para representar, a través de la reactualización simbólica de su relato mítico, el itinerario psicológico y espiritual de su protagonista. En este sentido, la obra alcanza con Goethe un cariz filosófico y humanista sin precedentes, que nos permite, aún hoy, afrontar su lectura desde una perspectiva íntima y reflexiva. Sin embargo, la enorme riqueza de sus símbolos y alegorías hace que su interpretación se torne a menudo difícil y compleja. Por esta razón, un análisis como el que presentamos, centrado de manera específica en su contenido simbólico y filosófico, puede ayudar a todo aquel que pretenda acercarse a Fausto con el firme ánimo de encontrarse a sí mismo. Porque, desde este prisma, la obra se muestra ante nosotros como el relato de nuestra propia existencia, una aventura analítica no exenta de peligros que, en su desarrollo, entraña una vivencia real, personal e intransferible para el lector, que debe traspasar las fronteras de lo cotidiano, para introducirse en la obra como un personaje más.

REVIEW: YITZHAK Y. MELAMED, "La metafisica di Spinoza. Sostanza e pensiero", a cura di Emanuele Costa, Mimesis, Milano-Udine 2020. Un volume di pagine 336. [Forthcoming in "Rivista di Filosofia Neo-Scolastica" (Received: 23/12/2020, Approved: 26/12/2020). Draft version - do not quote it without the author's permission / Versione bozza - non citare senza il permesso dell'autore].

La investigación siguiente se concentra en el artículo de Hans-Georg Gadamer “Prometeo y Pandora”, aparecido originalmente en español en 1949 en el volumen "Goethe. 1749 - 28 de agosto – 1949", editado por la Facultad de Filosofía y Letras de la Universidad de Cuyo, Argentina. En primer lugar, se ofrece una introducción en la que se presenta el contexto original histórico-intelectual de su edición, traducción y publicación, los antecedentes filosóficos del texto dentro de la obra de Gadamer (conferencias y artículos previos sobre el tema), una presentación breve de las fuentes y de los temas que trata el texto, así como una serie de aclaraciones sobre las correcciones que se realizaron para esta edición crítica. Este ensayo es uno de los dos primeros trabajos de Gadamer que fueron traducidos al castellano y, a su vez, una de las primeras traducciones de las producciones de Gadamer a una lengua extranjera.
/-/The following investigation focuses on the article of Hans-Georg Gadamer entitled “Prometheus and Pandora”, originally published in Spanish in 1949, in the book: "Goethe. 1749 – 28th August – 1949", edited by the Faculty of Philosophy and Letters of the University of Cuyo, Argentina. Firstly, an introduction is offered in which is presented the original historical-intellectual context of its edition, translation, and publication, the philosophical background of the text within Gadamer’s work (conferences and previous articles on the subject), a brief description of the sources and topics encompassed in the text, as well as a series of clarifications on the corrections made for the current critical edition. This essay is one of the first two works by Gadamer that were translated into Spanish and, in turn, one of the first translations of Gadamer's productions into a foreign language.

This article tries to clarify the various senses of
the term “Bahala na” in Filipino usage. It attempts
to show that the term has many senses but the primary
one is to leave one’s life—or anything—in the care of
God. The paper explores the various types of
determinism and points out the types which entail the
"Bahala na" fatalistic attitude. Finally, the work
shows that “Bahala na” as a cultural value is
ambivalent in that it can be applied in various situations
responsibly or irresponsibly. The author contends that
it is best for Philippine society if Filipinos themselves
can avoid using “Bahala na” irresponsibly.

Publication of this book was aided by a grant from the National Endowment for the Arts to The MIT Press.

Research Support: Dumbarton Oaks-Harvard University Post-Doctoral Fellowship, Center for Studies in Landscape Architecture (1979-80); National Endowment for the Arts, Project Fellowship (1979-80); Fulbright-Hays Full Grant for France (1973-74); Council for European Studies, Pre-Dissertation Summer Research Grant (1971)

Alevilik, belirli bir ilk çekirdeğin farklı etkilenimler doğrultusunda süreğen biçimde başkalaştığı ve en sonu heterodoks İslam yorumları altında verili olanın yeniden yoğurulduğu ve bütünleştirildiği bir inanç ve düşünce sistemidir. Bu sistemin oluşumunda etkili olan başlıca isim Hallacı Mansur’dur. Zira nefeslere ve mensurlara ilişkin bütünsel bir okuma, Aleviliğin felsefi iskeletinin doğrudan Mansur’un düşüncelerine bağlı olduğunu göstermektedir. Hatta felsefi boyutuyla Aleviliğin, Mansur’un felsefesinin gelişkin bir halini temsil ettiği açıkça savunulabilir.

Alevilik Mansur dolayımıyla inşa ettiği iskeleti, bir yandan ona sadık kalarak, bir yandan onu aşarak, oldukça kapsamlı bir noktaya taşımıştır. Bu çalışma da, söz konusu dolayımı, Plotinos’tan Mansur’a ve Mansur’dan Aleviliğe sorgulamayı ve sonrasında Aleviliğin felsefi boyutunu ayrıntılı biçimde açığa çıkarmayı ve sergilemeyi amaçlamaktadır.

"Star Wars" (1977) greatly changed US movie history. I contend that it fulfills a prediction made by Giordano Bruno in "The Expulsion of the Triumphant Beast" (1584): an exiled Momus figure (satire, arts) would be recalled back to western society and would help revive the west by bringing back the Divine Feminine in a communal project that happened as Christianity went into crisis and came to a slow denouement. I contend that "Star Wars" is this Momus figure.

A  summary of Heraclitus philosophy based on the new collection of fragments and a revised Greek text. Heraclitus' metaphysics and epistemology (theory of cosmic logos), philosophy of nature (cosmos abd fire), anthropology and ethics, psychology, political philosophy and theory of natural law,  and philosophical theology are reconstructed on the basis of fresh textual evidence and systematic study of his metaphorical language.

This volume contains the proceedings of a symposium held by a group of Muslims and Christians on 20th – 21st February 2013 at the Jesuit Centre, “Loyola Hall” in Lahore, Pakistan. The topic of the symposium was: “Mysticism in East and West: The Concept of the Unity of Being” and focused on a variety of topics related to Islamic mysticism, such as the monistic views of Ibn ‘Arabi and the criticisms he encountered.
This volume comprises the 16 research papers – 8 of them presented by Muslims and 8 presented by Christians – as well as the main content of the discussions that followed. Some of the papers defend the argument for waḥdat al-wujūd through a presentation of the Akbarian, Suhrawardian and Iqbalian schools of thought. Others recall the historic debates in the Subcontinent on the two conflicting concepts of waḥdat al-wujūd (unity of being) and waḥdat al-shuhūd (unity of witnessing) as propounded by Ahmad Sirhindi and Shah Waliullah. Papers related to the Christian tradition focus on Merkabah mysticism, the Christ mysticism of the apostle Paul, and the mystical poetry of St. John of the Cross.

In the first part of this paper we will consider the likely extent of Spinoza’s exposure to Kabbalistic literature as he was growing up in Amsterdam. In the second part we will closely study three texts in which Spinoza seems to engage with Kabbalistic doctrines. In the third and final part we will study the role of the two crucial (and closely related) doctrines of emanation and pantheism (or panentheism), in Spinoza’s system and in the Kabbalistic literature.

The Derveni Papyrus has been often misread and misunderstood for six main reasons. (1) First, because the papyrus was falsely labeled as ‘Orphic’ in the very first report. (2) Second, because another misleading label – ‘Presocratic’ – was soon after that attached to its author. (3) Third, because the rhetorical/grammatical terms of the Derveni author τὰ κοινά καὶ τὰ ἴδια (sc. ὀνόματα or ῥήματα) “common and peculiar names” that provide a clue for understanding his theory of language and the origin of religion have been misunderstood as alleged ‘echoes’ of Heraclitus’ own terminology. (4) Fourth, because of the failure to distinguish between two types of pantheism in early Greek thought, the naturalistic and the ethico-religious. (5) Fifth, because of the failure to distinguish between two types of allegoresis of myth: constructive (friendly and apologetical in purpose) and deconstructive (polemical or atheistic). (6) And, last but not least, the widespread (after Tsantsanoglou [1997]) misinterpretation of πάριμεν in PDerv., col. V as an alleged indication of the author’s religious profession. Mistake (1) is addressed in § (II), mistake (3) in § (IV), mistake (5) in § (II), mistake (6) in § (XI).
    The attribution of PDerv. to Prodicus of Ceos proposed in this article is based on verbal coincidences of peculiar phrases and terms in PDerv. and Prodicus’ fragments; Prodicus’ peculiar theory of the origin of the names of gods and religion from agriculture and other τέχναι ‘useful’ for human race is directly attested in PDerv.; there is also the evidence found in both Aristophanes and Themistius that Prodicus wrote an allegorical interpretation of the Orphic theogony.
  The demonstration of our thesis is presented in 11 sections (§) and three appendices (App.). After preliminary remarks on the necessary distinction of the two types of pantheism and allegoresis in Greek thought (§ [I]) we define in § (II) the literary genre, the general purpose, and the hermeneutical method of the Derveni treatise, and draw a preliminary intellectual portrait of its author describing his peculiar features, a kind of ‘composite image.’ In § (III), we argue for Prodicus as the author of PDerv. and present the 19 testimonia on which this attribution is based. These include both the verbatim quotations with Prodicus’ name that find an exact correspondence in the text of PDerv and the common peculiar features of language and style.
  In § (IV), we propose a reconstruction and interpretation of the text of col. IV that contains a quotation from Heraclitus. This column is of primary importance for understanding the aims and allegorical method of the author in general, as well as for his theory of names. In § (V), the problems of the original title and the date of the Derveni treatise are addressed, as well as its relation to the psephisma of Diopeithes (432 BC). In § (VI), the philosophical sources of Derv.T are discussed. Apart from the Anaxagorean source of the Derveni author’s cosmology and theory of matter recognized long ago, we discuss the possible influence of Democritus while dismissing “Leucippus”, Diogenes of Apollonia, and the Eleatics. We point to Protagoras as an important source of anthropology for the Derveni author and to Heraclitus as the source of his philosophy of language (including functionalist semantics) and criticism of popular religion. In § (VII), we briefly present our reasons for rejecting the ascription of PDerv. to other authors (Epigenes, Stesimbrotos, Euthydemus, Diagoras of Melos). § (VIII) expands the discussion of Prodicus’ atheistic sobriquet ‘Tantalos’ in § (III) by focusing on two cryptic Tantalos passages in Euripides’ Orestes. Taking the torture of Anaxagoras before his trial as a historical fact (which the new reconstruction of Philodemus’ account by Eduardo Acosta Méndez has brought to light, and which Christian Vassallo confirms in this volume, DAPR, T7), we interpret the tortures of Tantalos as an allusion to Anaxagoras’ trial, a cryptic commemoration of the 20th anniversary of his death, and a makarismos of the heroic martyr of science, analogous to Euripides’ cryptic commemoration of Protagoras’ death in Ixion. § (IX) searches for further reflections of the ‘avian’ theme (ὀρνίθειον in PDerv., cols. ΙΙ and VI) in Aristophanes’ Birds and Clouds. It starts with the attribution of a neglected comedy fragment in the Suda Lexicon to Aristophanes’ Seasons and connects the comic passages in the Clouds on ἀλεκτρυών with Prodicus’ orthoepeia. The passage on ‘Persian cock’ as a prehistoric king in Birds 481–492 is interpreted as a parody of Prodicus’ theory of the origin of religion and civilization. § (X) discusses three ‘Heraclitizing’ passages (apart from col. IV) in cols. V, XX, and XXII, and arrives at the conclusion that cols. V and XX contain either hidden verbatim quotations from Heraclitus or paraphrases close to the original text with authentic terms and phrases, whereas col. XXII contains a summarizing exposition of Heraclitus’ philosophy of lan- guage and religion (the invention of polytheism by poets due to their ‘ignorance’). In § (XI), the hypothesis that Euripides may have taken with him to Macedonia a copy of Prodicus’ work on religion, since he quotes it in the Bacchae on which he worked at that time, is advanced. A copy of it may have been made for the library of Archelaus in Pella. In App. (1) we defend the traditional 5th cent. date and the Preplatonic character of PDerv. in response to Luc Brisson’s Stoic hypothesis. App. (2) clarifies our use of the term peritrope and explains the Derveni treatise as a naturalistic peritrope of a religious text. App. (3) identifies a neglected reflection of Prodicus’ benefaction theory of religion in Xenophon’ Memorabilia with parallels from PDerv.

In his refutation of two condemned pantheistic systems, that of David of Dinant and that of Amalric of Bena, Thomas Aquinas famously distinguishes between a 'material' and a 'formal' type of monistic 'error'. Both are found to contravene the principle of divine simplicity/noncomposition and the Aristotelian precedence of actuality over potentiality. Aquinas appears, however, to be far more unsympathetic toward the former, which he designates as mere "folly" (insania). Among the arguments against David of Dinant's doctrine figures the fundamental inertia of matter, which is not "a principle of activity" (agendi principium) and, accordingly, cannot be an efficient cause. 1 Positing God-'in an utterly stupid manner' (stultissime) 2as primordial matter also entails the generation of the universe by chance/hazard (casu). The formal 'error', on the other hand, amounts to the negation not only of transcendence but also of the status of the divine as the 'necessary Being': if God is the formal principle of all things (and not "above all things"), all things are one and "a stone is also God". The foundations of the theistic construction compel an affirmation of God not only as Being, but also as a Being "distinct from other things/entities and, as it were, individuated (individuatur)". 3 Aquinas implicitly acknowledges the traditional roots of the Amalrician developments, since he explains them through a series of 'misinterpretations' of the stances of certain authorities, such as Pseudo-Dionysius' "the being of all is the super-essential (supersubstantialis) divinity". 4 He does not broach the Aristotelian designation (or rather conundrum) of God as "pure Form", but he nonetheless suggests an affinity between formal pantheism and the notion of a world-soul, as entelechy, professed by Augustine 5 and by the 'pagans'. 6 Admittedly, not the most unbiased and comprehensive introduction to these philosophical systems, Doctor Angelicus' scrutiny does bear some heuristic value. Thus, a substantial or material type of monism manifestly tends toward a reified and inert representation (as Spinoza's was often perceived) and seems to excludeor, in any case, has considerable difficulty integratingboth the dynamic and the structuring elements. A 'formal' or entelechic type of pantheism, on the other hand, is inherently processual and dynamic. It is also nonsubstantial and non-essentializing; in Plotinus's words: "the activity (energeia) is more perfect than the substance/essence (ousia)" and therefore "the energy of the First is without

This essay takes the motif of ruin as an entry point for a foray into the subject of the commons. It engages Garrett Hardin’s nearly unknown discussions of literature and poetry to shed critical light on his famous idea of “The Tragedy of the Commons,” and on the general relation of the commons to questions of language and measure. To summon resources for thinking against enclosure, the essay follows an itinerary that constellates historian J. M. Neeson, the philosopher Gilles Deleuze, the poet and theorist Fred Moten, and the Romantic poetry of William Wordsworth.

The author reviews the sophiological thought of Vladimir Solov’ev, Sergii Bulgakov and John Milbank to suggest that there is congruence between the first two, as Orthodox theo- logians, and that of John Milbank, as founder and proponent of Radical Orthodoxy, insofar as all agree in rejecting any notion of nature that can be thought other than under the sign of grace. Milbank’s recent essay “Sophiology and Theurgy: the New Theological Horizon,” is discussed at length, and Milbank’s indebtedness to Solov’ev and Bulgakov is analyzed in depth. The history and problems of sophiology in the twen- tieth century are detailed, and a possible “Christological cor- rective” to some of them is offered.

In this paper a new reconstruction of the text and interpretation of the fragment 580 Luria / B 30 DK is proposed. The author refutes the widespread opinion going back to Reinhardt (1912), according to which the fragment speaks of ancient sages, and argues that those who pray in the open air and call ‘Zeus’ air, are Iranian magi performing a Zoroastrian ritual. The fragment comes from the ‘Small Diakosmos’ of Democritus, which expounded the history of civilization and the origin of religion. For the reconstruction of the ancient phase of religion, Democritus uses the principle “as among barbarians now, so among the Greeks in ancient times”, which was widespread in the epoch of Sophists. The worship of the elements, preserved by the Persians, the absence of temples and statues, is a relic of the ancient phase of religion, which was replaced in Greece by the worship of anthropomorphic gods invented by the poets, a religion of “fools” (axynetoi).

Miguel Vatter's Divine Democracy is a book of extraordinary scholarship and remarkable insight, one of those contributions to a well-ploughed terrain, political theology, that is destined to challenge entrenched thinking, spur the imagination, and define future debates on the subject. It is, in other words, a genuine work of the intellect. It makes one of the most compelling cases, I know of, for what its author calls a 'democratic political theology' reconstructed, paradoxically, on an argument that goes against that traditional theistic imaginary on which Schmitt's political theology was erected. In contrast, Vatter opts for what could be called 'atheistic pantheism' that builds both on the 'methodological atheism' that characterises post-metaphysical philosophy after Heidegger and Habermas, and on the Spinozist paradigm of pantheistic immanentism that seems to be making a comeback in recent critiques of Schmittian political theology (found, for instance, in the works of Esposito, Negri, Virno, and Agamben). Vatter's novelty is that, unlike, for instance, Esposito or Agamben, he wants to retain the moniker 'political theology', despite its tainted history, and give it a more polytheistic spin that would sustain a republican argument premised on a peculiar mix of Spinozist pantheism, neo-pagan theologia civilis, and Jewish messianism. The criticism I would like to offer in this brief essay is that such a combination of sources might be too disparate to sustain a coherent argument. If that is so, then doubts may even be raised as to the very possibility of a 'democratic political theology', at least on the grounds that Vatter would like to construct it.