IN THIS ESSAY I PRESENT NEW RESOURCES FOR THINKING ABOUT THE RElation between asceticism and ethics. The aims of the essay are threefold. The first is to highlight the work of scholars who interpret asceticism within the wider context of theories of moral formation and education in order to call attention to the cultural dimensions of asceticism. The second is to deploy ascetic concepts and tropes to analyze contemporary debates over the ethics of consumption and to suggest (...) that asceticism may have surprising descriptive and diagnostic power in a culture marked by a pervasive consumerism. The third and final aim of the essay is to draw some of the constructive implications of this analysis for the debate over consumption and for the adequacy of naturalist versus nonnaturalist approaches to ethics. (shrink)

Scholars of religion have always been fascinated by asceticism. Some have even regarded this radical way of life-- the withdrawal from the world, combined with practices that seriously affect basic bodily needs, up to extreme forms of self-mortification --as the ultimate form of a true religious quest. This view is rooted in hagiographic descriptions of prominent ascetics and in other literary accounts that praise the ascetic life-style. Scholars have often overlooked, however, that in the history of religions ascetic beliefs (...) and practices have also been strongly criticized, by followers of the same religious tradition as well as by outsiders. The respective sources provide sufficient evidence of such critical strands but surprisingly as yet no attempt has been made to analyze this criticism of asceticism systematically. This book is a first attempt of filling this gap. Ten studies present cases from both Asian and European traditions: classical and medieval Hinduism, early and contemporary Buddhism in South and East Asia, European antiquity, early and medieval Christianity, and 19th/20th century Aryan religion. Focusing on the critics of asceticism, their motives, their arguments, and the targets of their critique, these studies provide a broad range of issues for comparison. They suggest that the critique of asceticism is based on a worldview differing from and competing with the ascetic worldview, often in one and the same historical context. The book demonstrates that examining the critics of asceticism helps understand better the complexity of religious traditions and their cultural contexts. The comparative analysis, moreover, shows that the criticism of asceticism reflects a religious worldview as significant and widespread in the history of religions as asceticism itself is. (shrink)

Throughout the history of Indian religions, the ascetic figure is most closely identified with power. A by-product of the ascetic path, power is displayed in the ability to fly, walk on water or through dense objects, read minds, discern the former lives of others, see into the future, harm others, or simply levitate one's body. These tales give rise to questions about how power and violence are related to the phenomenon of play. Indian Asceticism focuses on the powers exhibited (...) by ascetics of India from ancient to modern time. Carl Olson discusses the erotic, the demonic, the comic, and the miraculous forms of play and their connections to power and violence. He focuses on Hinduism, but evidence is also presented from Buddhism and Jainism, suggesting that the subject matter of this book pervades India's major indigenous religious traditions. The book includes a look at the extent to which findings in cognitive science can add to our understanding of these various powers; Olson argues that violence is built into the practice of the ascetic. Indian Asceticism culminates with an attempt to rethink the nature of power in a way that does justice to the literary evidence from Hindu, Buddhist, and Jain sources. (shrink)

Friedrich Nietzsche associated philosophical asceticism with “hatred of the human, and even more of the animal, and more still of the material”: with aversion to life. Given the prevalent view that philosophy is anthropocentric and idealizes the human, Nietzsche’s remark about philosophical hatred of the human is unexpected. In this paper, I investigate what Nietzsche’s remark implies for philosophical claims of human uniqueness. What is the meaning of the opposition between human and animal, if the opposition somehow expresses hatred (...) also of the human? The investigation leads to an inquiry into metaphysics as an intellectual kind of magic, and into the notion of “power over life” as it connects to intellectual asceticism. Finally, I relate Nietzsche’s remarks on ascetic ideals to Donna Haraway’s questioning of the Anthropocene as a story to think with. I propose that the dualism of the story, the idea of a conflict between Humanity and Nature, can be seen as a feature of the metaphysical attitude that _life_ is to be mastered through escaping from it into the purity of _thinking_. (shrink)

This essay explores the ways in which John Henry Newman’s preaching on asceticism can speak to the ostensible tension in contemporary Christianity between ‘spiritual’ and ‘earthly’ concerns. Newman contends, paradoxically, that a conscious self-denial of lawful material pleasures is necessarily correlated to the Christian’s ability to perceive the spiritual grace that can be mediated by physical objects. The sermons of his Anglican period reflect what he would eventually articulate as the “sacramental principle,” namely that the material world presents “types (...) and the instruments of real things unseen.” This principle is grounded in the doctrine of the Incarnation, which he considers to be the central truth of the gospel. I argue that this anchoring in the Incarnation gives his preaching on asceticism an ultimately practical or “this worldly” character, and, more precisely, offers an understanding of asceticism not as a means of mystical knowledge or escapism but as the only way to live fully in the world. (shrink)

Although one can find a robust philosophical tradition supporting asceticism in the West, from ancient Greece to at least early modernity, very little attention has been paid to what motivated this broad support. Instead, following criticism from figures such as Hume, Voltaire, Bentham, and Nietzsche, asceticism has been largely disregarded as either eccentric or uniquely religious. In this paper, I provide what I take to be the core moral argument that motivated many philosophical ascetics. In brief, acts of (...) deliberate self-denial are practice in an important part of acting ethically and are thus practically rational as a means to acquiring virtue. And if this argument has been a core motivation for asceticism in the West then arguably philosophical ascetics have been on to something, especially given contemporary empirical research on self-control. (shrink)

This paper makes a number of observations on soteriology, asceticism and the female body in two Indian Buddhist narrative. The first story examined is about the enlightenment of the Buddhist saint Yasas from a collection of verses know as the Anavatapta-gatha, or Songs of Lake Anavatapta. This narrative graphically describes a rotting female corpse and associates this physical corruption with the female body in general. The second story is about a mythical girl from the ancient past found in the (...) Mahayana scripture, the Gandavyuha-sutra. The female protagonist is described as exceedingly beautiful and her beauty functions as a sign of her spiritual superiority and as a means to aid beings. After a summary of these two tales, their soteriological presuppositions are discussed. Next,the effect of Buddhist soteriology upon the construction of gendered bodies in Indian Buddhism is considered. The author argues that the first story represents an ascetic soteriology that sees the female body as corrupt, while the second story displays an alternative devotional soteriology that extols female beauty as linked to virtue and as efficacious for religious development. The paper concludes with the suggestion that the narratives employing the image of the corrupt female body were meant for a male monastic audience; while the Gandavyuha with its devotional soteriology may have been composed with a royal female audience in mind. Thus target audience should be considered when studying Indian Buddhist narratives. (shrink)

I argue that according to Socrates in the Phaedo we should not merely evaluate bodily pleasures and desires as worthless or bad, but actively avoid them. We need to avoid them because they change our values and make us believe falsehoods. This change in values and acceptance of falsehoods undermines the soul’s proper activity, making virtue and happiness impossible for us. I situate this account of why we should avoid bodily pleasures within Plato’s project in the Phaedo of providing Pythagorean (...) and Orphic ideas with clearer meanings and better justifications. (shrink)

This chapter contains section titled: I the possibility of the denial‐of‐the‐will II christian quietism, yogic ecstasy, and buddhist enlightenment III asceticism and spiritual purication Notes Further Reading.

This paper examines the nature of “asceticism” (rīyāḍat) in Sufism, revolving around the works of the 13th century Persian Sufi Mawlānā Jalāl al-Dīn Muḥammad Rūmī Balkī and exploring two critical inquiries: Firstly, it seeks to determine whether Rūmī’s mystical perspective on asceticism is world-rejecting or world-affirming. Secondly, it investigates potential parallels and divergences between Rūmī and Meister Eckhart’s stances—specifically, through the Dominican’s Sermons and Treatises—and assesses the implications for the two figures. In examining Rūmī’s works, the current research (...) primarily relies on secondary sources within the Persian intellectual tradition to provide an intracultural context. Utilizing horizontal and vertical interpretations, this study examines critical themes in Rūmī’s works, such as love, detachment (zuhd), the world’s deceptive nature, and seclusion. The findings reveal that Rūmī’s asceticism is not “monastic” (ruhbānī); instead, it balances moderate abstinence and worldly engagement, underpinned by the Quran and the ḥadīth teachings. Rūmī and Eckhart underscore asceticism as an inner transformation rather than mere physical austerity, emphasizing inner purification, self-transcendence, and spiritual detachment as routes to divine unity. The two thinkers’ teachings are catalysts for profound personal transformation and a more fulfilling life in today’s world. (shrink)

In Religion of Existence, Noreen Khawaja suggests that Kierkegaard is an “ascetic” thinker. By this, she means that he regards religious striving as (1) requiring ceaseless renewal and (2) being an end in itself rather than a means to some further end. In this paper, I raise challenges to both parts of Khawaja’s proposal. I argue that the first part stands in tension with Kierkegaard’s assertion that his infinitely demanding account of religious existence is meant merely as a “corrective.” The (...) second part, I maintain, does not fit well with his claim that our eternal salvation is at stake in religious striving. (shrink)

A religion with Buddhism's particular moral philosophies of non-violence and asceticism and with its *functional* polytheism in practice should not generate genocidal nationalist violence. Yet, there are resources within the Buddhist canon that people can draw from to justify violence in defense of the religion and of a Buddhist-based polity. When those resources are exploited, for example in the context of particular Theravāda Buddhist practices and the history of Buddhism and Buddhist identity in Burma from ancient times through its (...) colonial and contemporary periods, it perpetuates an ongoing tragedy that is less about religion than about ethno-nationalism. (shrink)

This issue profiles various attempts, both successful and fraught, to engage the divide between asceticism and opulence, between materialism and poverty.

For much of European Christian history, asceticism has been associated with the capacity to transform individuals as well as societies. As an organised collaborative exercise in monasteries, asceticism enabled monks not only to live a life preparing for eternal life but also to generate ground-breaking technical and social innovations. Drawing on identity theories and recent developments in the social movement literature, we examine how asceticism has been the impetus for various individual and societal transformations and explore whether (...) asceticism can still unfold such transformative power. In particular, we discuss whether and how ongoing movements for Voluntary Simplicity (VS) and further reflections on that, as found, for example, in the work of the sociologist Ulrich Beck, might assist humans in coping with climate change. Our article contributes to recent environmental ethics research by exploring the role of asceticism in potentially triggering collective climate action and its contribution to helping individuals to live meaningful lives in the face of climate change. (shrink)

Of the practices John Cassian brings from Egyptian desert elders to southern Gallic monks, his scriptural hermeneutics best reflects the dynamic link between exegesis and askēsis, reflection and action, and authority and agency. His four-fold method reinforces the view that scripture is absolutely authoritative but incredibly obscure and therefore requires interpretation. Riddled with contradictions, acts of violence, and the plainly nonsensical, scripture provides foundations in early Christianity only through the complex interplay of interpretation, authority, and power. To read exegesis only (...) as an intellectual exercise or assertion of power, however, neglects its relation to other forms of askēsis in Cassian’s Conferences and Institutes. For Cassian, scriptural interpretation renders lived practice and practical knowledge inseparable from contemplative knowledge. Cassian’s view of scriptural meditātiō is shaped in late antique Christian milieus where interpretive reading practices shape ascetic habits alongside practices of manual labor, fasting, and prayer. For Cassian and the Egyptian desert ascetics with whom he trained, scriptural interpretation does not lead to keen description or reflection alone, but must impact one’s practices, one’s tropos, one’s very way of life. Such a perspective allows us to see not only the relevance of Cassian’s ethics to Christian thought and practice, but also to approach Cassian’s texts with a critical eye for how they enable reflection on contemporary religious ethics beyond the particulars of Christian predicates. (shrink)

Christ recreates all creation that follows Him. Personally embracing His Salvation is the transcendent and central Christian duty, realized as a certain act of taking responsibility. This embracement turns the fact of suffering into a weapon against the devil and the appearance that natural biological death is a misfortune into the insight that it is the opening of the Gate of the Kingdom. This paper outlines the Holy and Living Tradition’s essential message on the topic at hand: The message about (...) the fact that suffering is, in itself, neither good nor bad and about the way in which the Cross of Christ offers the rectifying Justification of the human being and, through man, of the whole of the fallen creation. Consequently, rather than a philological approach, it offers a synthetic dogmatical insight into this, based on the premise that the Holy Tradition is alive since the first centuries and until the more recent Saint Theologians of the One Church. (shrink)

ABSTRACT Though the ideas of health and sickness are very much at the heart of Nietzsche’s mature thought, scholars have offered little on what exactly he means by sickness. This is particularly true when Nietzsche presents his conception of sickness in more narrowly physiological terms, as he does explicitly in the Third Essay of On the Genealogy of Morality. In this paper, I present an account of what Nietzsche means by physiological sickliness and sickness, and how these notions are related (...) to asceticism. In particular, I argue that for Nietzsche human beings have been subject through all of history to epidemics of nervous inhibition and exhaustion. In explaining these physiological conditions, I detail the basic understanding of the nervous system in the nineteenth century and show how Nietzsche’s diagnosis of sickness in this system explains many of the mysterious elements of the Third Essay. In my final section, I sketch out the meaning of the ascetic ideal against the backdrop of this nervous sickness. (shrink)

I argue for a transformative revival or actualization of the very core of an integrative, methodologically secured form of intellect‑mystical asceticism. This approach draws on traditional sources that are re‑examined from a systematic—synthetic and transcultural—philosophical perspective and in light of the multi‑civilizational global environment of the 21st century. The main traditional points of reference in this paper are provided by Nicolaus de Cusa and Ibn Sīnā, and I refer toa few others, such as Attar of Nishapur, in passing. I (...) begin by developing a basic concept of intellect‑mystical asceticism. It is distinguished from mystification, science, scientism, and modes of everyday communication and cognition. Then, I make the case for an updated, transcultural approach to intellect‑mysticism that can foster the internal (social) and external (environmental) reintegration of the human noosphere and technosphere in future planetary development. In this context, a modern intellect‑mystical philosophical notion of “knowing non‑knowing” (wissendes Nichtwissen, docta ignorantia) is developed. It is inspired by Nicolaus de Cusa and contextualized from a systematic transcultural angle at the same time. Finally, I discuss the problem of the practical, or rather ascetic, realization of the related possibilities of intellect‑mystical self‑enfolding. Here, the preceding steps of the reflection are mapped onto an outline regarding distinct developmental stages of such a transformative intellect‑mystical practice in Ibn Sīnā’s Remarks and Admonitions (al‑Ishārāt wat‑Tanbīhāt). (shrink)

The scholarly contributions gathered together in this volume discuss themes related to the cultural, social and ethical dimension of St Gregory Palamas’ works. They relate his mystical philosophy and theology to contemporary debates in metaphysics, philosophy of language, ethics, philosophy of culture, political philosophy, epistemology, and philosophy of religion and theology, among others. The book considers a variety of topics of special interest to Christian theologians, philosophers and art historians including church and state relations, similarities and differences between Palamas, contemporary (...) phenomenologists and philosophers of language, and hesychast influences on late Byzantine iconography. (shrink)

A series of essays by a group of French Catholic teachers and scholars, roughly half of which deal with the history of Christian asceticism. The remainder are addressed to theological and sociological questions concerning ascetic practice.--A. C. P.

This issue profiles various attempts, both successful and fraught, to engage the divide between asceticism and opulence, between materialism and poverty.

In the late 1810s, Jeremy Bentham wrote a set of texts entitled Not Paul, But Jesus, arguing against the religious authority of St. Paul, and the principle of asceticism he propagated. This paper argues that Bentham’s critique of the principle of asceticism was not only or primarily a religious one, but a political one. Bentham objected to the principle of asceticism because it could be used to provide practical and ideological support for tyranny. The principle of (...) class='Hi'>asceticism, as a principle which repudiated common pleasures, provided a ‘cloak’ for tyranny, in giving rulers a reason to establish laws which penetrated further into the everyday activities of men and women (than would have been justified under the principle of utility), and so enabled them to increase their power over their subjects. The principle of asceticism also enabled rulers to create the conditions of fear and social isolation, which encouraged obedience to their laws. The Not Paul texts and related writings can be read as an extended argument against the principle of asceticism as a political principle, and as a defence of common pleasures. (shrink)

Recently the General Synod of the Church of England agreed to approve liturgical resources— Prayers of Love and Faith—for blessing same-sex couples. This decision was the result of a long process of discernment concerning matters of sexuality and identity called Living in Love and Faith. This article aims to critique some of the background ethical and theological assumptions at work in the Living in Love and Faith resources, specifically the way the role of asceticism is conceived in them. I (...) argue that while there are promising references to formation of desire through discipline and restraint in the LLF resources, their ascetic intuitions remain limited to world-related goods, neglecting the significance of bodily practices for God-related goods and for our final flourishing. Paying attention to the theological dimensions of Christian ascetic practice will also reveal the importance of concrete limitations for ascetic formation of desire. I argue that such limits are required for unravelling the transcendent capacities of human desire. At the end of the article, I make some suggestions as to how the revitalisation of not just ethical but theological ascetic praxis can be helpful in navigating the Church of England's current disagreement with respect to same-sex unions. (shrink)

The chapter focuses on the yogic and other ascetic practices of the sadhus of the Ramananda Sampraday, the largest renunciant order in the world.

Iranian national cinema is showing the scars of artistic persecution. The aesthetic landscape of this national cinema has become one of stark confines – both in its thematic allowances and its aesthetic possibilities. However, these confinements, both physical and technological, have not merely been passively affected by ideological constraints but have also been active in affecting ideological discourse, answering back as it does within imposed limitations. What we are seeing in contemporary Iranian cinema, I believe, is a complex movement of (...) aesthetic novelty, provoking some important questions regarding the relationship between politics and aesthetics. The relatively high-profile instance of which I am concerned here is Jafar Panahi’s This is Not a Film (2011): a work that denies its ontological category and, in turn, furthers its medial possibilities. Panahi’s confinement is an example of enforced asceticism: an asceticism of necessity, groundbreaking in its approach. So much potential arises from this “non-film” – too much to find any answers here. However, this Collision presents the perfect space for briefly outlining some of the questions emanating from a film that is “not a film”. I raise some striking similarities between what occurs with Panahi and the politico-aesthetic ideas of Jacques Rancière in order to contemplate Panahi’s use of asceticism to political effect. (shrink)

Most recent interpreters of Maimonides argue that his ethical views develop from support of the mean in Eight Chapters to support of asceticism in "Laws Concerning Character Traits" and the Guide. This article challenges that interpretation: first, through a reconsideration of Aristotle's views on the mean and the relation of the ethically virtuous life to the contemplative life, and, second, through a reconsideration of Maimonides' texts. One riddle recommends we not jump to conclusions about Maimonides' views: In Eight Chapters (...) he appears to advocate the mean, on the basis of Aristotelian sources. In the Guide he ascribes his most ascetic recommendations to Aristotle. (shrink)

Introduction : the feel of religion -- Authenticity and conversion -- Conversion as a way of life -- Philosophical methodism -- The infinite mission -- Ascetics of presence.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)