This is Warrior Yoga, New York Times bestselling author and retired Navy SEAL Commander Mark Divine's latest contribution to mental and physical achievement exercises started with 8 Weeks to SEALFIT and Unbeatable Mind. This is not your average yoga book. Using Coach Divine's signature integrated training curriculum, Warrior Yoga is an intense physical workout designed for both the nation's elite special ops soldiers, and the regular athlete with the heart and mind of a warrior. His tried and true warrior sequences (...) are designed to be simple and flexible. These short, powerful drills can be done from home or on the road to enhance existing workout regimens and cultivate new ones. The sequences are targeted and focused to adapt to any athlete's physical and mental capabilities including those rehabilitating from injuries and suffering from PTSD. Mark's decades of experience with amateur and professional athletes, active and aspiring Navy SEALS, and wounded warriors uniquely qualify him as an expert motivator and teacher. To be a SEALFITTM Yoga Warrior requires a harmonious balance between mental and physical toughness, strength, and agility. Mark's short digestible exercises will help any athlete hone their fitness routine to reach their fullest potential, combining the physical, emotional and spiritual aspects of an unbeatable mind and body program. (shrink)

The question of whether individuals retain interests or can be harmed after death is highly contentious, particularly within the context of deceased organ retrieval, retention and use. This paper argues that posthumous interests and/or harms can and do exist in the Konkomba traditional setting through the concept of ancestorship, a reputational concept of immense cultural and existential significance in this setting. I adopt Joel Feinberg’s account of harms as a setback to interests. The paper argues that a socio-culturally sensitive regulatory (...) framework does not necessarily exclude the donation of human biomaterials for transplant and science research. Indeed, when customary values are explored with open-mindedness and sensitivity it may be shown that such donation can form part of the important customs of some communities in this jurisdiction. Accordingly, a context-appropriate governance framework could utilise the cultural value of ancestorship as an incentive to encourage organ donation in the Ghanaian traditional setting. (shrink)

No detailed description available for "Berkeley's American Sojourn".

This book examines the divine nature in terms of maximal greatness. It investigates each attribute associated with maximal greatness - omnipotence, omniscience, perfect goodness, eternity, and beauty, arguing that maximal greatness is necessary and sufficient for divinity.

There are various permutations of theism: henotheism, pantheism, panentheism, a/theism, and nontheistic divinity. There is debate whether the idea of OmniGod was ever achieved in India. R. C. Zaehner argued that an evolutionary transition from pratenaturalism of the Vedas to Upaniṣad’s monism, culminated in monotheism with Purāṇas and the _Bhagavad Gītā._ I argue differently, beginning with ancient ritualistic polytheism, followed by unifying One Brahman, toward monistic panentheism and later non-dualism of _advaita_ Vedānta. Under the influence of Asaṅga, Buddhism elevated (...) the Buddha as the Great Divine Replacement. As a response or reaction, Brāhmaṇism forged Īśvara as God with the World as his Body. By 13th century, theistic dualism separated Īśvara from his _creatio._ Even Nyāya rational philosophy was persuaded by monotheism as demonstrated in their teleo-cosmological argument for the existence of Īśvara. I attribute all this to sectarian and doctrinal shifts rather than to any evolutionary teleology and/or predestined historicist movement. (shrink)

In the Xici Commentary on the Zhouyi, we witness the emergence of the two basic concepts characterizing the ultimate reality of human experience. These two basic concepts are, respectively, that of the great ultimate (taiji) and that of the way (dao). Both concepts are derived from human experience of the formation and transformation of things in nature, which are referred to as “bianyi” or ”bianhua” (change).

Spectres of False Divinity presents a historical and critical interpretation of Hume's rejection of the existence of a deity with moral attributes. In Hume's view, no first cause or designer responsible for the ordered universe could possibly have moral attributes; nor could the existence of such a being have any real implications for human practice or conduct. Hume's case for this 'moral atheism' is a central plank of both his naturalistic agenda in metaphysics and his secularizing program in moral (...) theory. It complements his wider critique of traditional theism, and threatens to rule out any religion that would make claims on moral practice. Thomas Holden situates Hume's commitment to moral atheism in its historical and philosophical context, offers a systematic interpretation of his case for divine amorality, and shows how Hume can endorse moral atheism while maintaining his skeptical attitude toward traditional forms of cosmological and theological speculation. (shrink)

This three-part analysis of modernity assesses the impact that Western thought and philosophy has had on today's world. Making use of neglected research from the fringes of academia, "Anatomyzing Divinity" traces the circuitous path of occult wisdom from China, India, Egypt and the Hellenistic world to Byzantium and beyond. At the heart of the book is an investigation of the life and thought of G. W. Leibniz, the man who invented calculus and laid the groundwork for binary code, which (...) in turn made computers possible. Leibniz's roots, Kelley shows, lay in the Frankish metaphysical tradition, and thus have little in common with some of his contemporaries' materialism. Along the way, sidelights are turned on 1) the occult basis of Western political systems, as well as 2) the alchemical basis of much Western philosophy and theology. (shrink)

Originally published in 1938, this book presents the content of six lectures delivered by the author at the University of Cambridge during the Lent term of 1936, as part of the Hulsean Lectures series. The text discusses the history of Christian doctrine from the close of the eighteenth century onwards, reviewing the main interpretations of Christ within theological thought. Concise, yet ambitious in scope, this book will be of value to anyone with an interest in theology, philosophy and the history (...) of Christianity. (shrink)

This article considers how the new finds have affected one's view of Empedocles, and suggests how interpretation of that material might help solve some longstanding problems about the structure and content of Empedocles' writings. A basic account of the teachings of Empedocles would distinguish between two main components. On the one hand, there is a “Presocratic” physics, including a theory of principles, a cosmology, and a biology. On the other hand, there is a mythical law, clearly inspired by Orphic or (...) Pythagorean legends, which imposes on guilty gods a punishment consisting in their transmigration through a series of mortal beings. The purpose of this article is to show that Empedocles has the habit of referring to divine entities of his physical system both in a physical and in a mythological way and that his uses of the word daimon form part of this twofold language. (shrink)

In the quest for Buddhist reality, the inevitable comparison is made between it and the Brahmanic concept of supreme reality. In some quarters, it is alleged that both systems point at an identical nature of reality and maintain a similar method in arriving at it. After all, the historical Buddha was a Brahmin oriented in the Upaniṣadic tradition. He also engaged himself in the prevailing disciplinary practice of yoga to overcome the ill‐nature of the ordinary self (ātman) and like other (...) fellow Brahmins, he consummated his goal by immersing himself in the Supreme Self (Ātman/Brahman). Proponents go even further to identify this Supreme Self with the contents of Buddhist nirvāna and conclude rather facilely that Buddhism is nothing but an extension of Brahmanic thought. (shrink)

In this paper I explore and defend an interpretation of Calvin’s doctrine of the sense of divinity which implies the following claim: (CSD) All sane cognizers know that God exists. I argue that externalism about knowledge comports well with claim CSD, and I explore various questions about the character of the theistic belief implied by CSD. For example, I argue that CSD implies that all sane cognizers possess functionally rational theistic belief. In the final sections of the paper, I (...) respond to two main objections and argue that CSD is consistent with the existence of various kinds of atheists and agnostics. (shrink)

Türkiye'de din eğitimi bilimi, Ankara Üniversitesi İlahiyat Fakültesi'ndeki akademik disiplinler içinde doğmuş ve alanın ilk akademisyenleri bu fakültede yetişmiştir. Fakültenin açılışından uzun bir süre sonra kurulan Din Eğitimi Anabilim Dalı, yeni kurulan ilahiyat fakültelerinin din eğitimi akademisyenlerini yetiştirmede öncü rol oynamıştır. Bu makalede, alanında ilk ve lider olmasından dolayı Ankara Üniversitesi İlahiyat Fakültesi üzerine yoğunlaşılarak, din eğitiminin Türkiye'de bilimsel bir disiplin olarak gelişmesi tartışılmaktadır. Ayrıca, Türkiye'deki mevcut din eğitiminin genel kurumsal görünümü ile ilgili bilgi verilmektedir. Araştırmada, din eğitimi bölümünün tarihsel (...) gelişimini ortaya koymak amacıyla Ankara Üniversitesi İlahiyat Fakültesi arşivleri incelenmiştir. İlk elden bilgiler, Yönetim Kurulu, Profesörler ve Fakülte Kurulu karar defterlerinden alınmıştır. Din Eğitimi Bölümü'nün karakteristik özellikleri, bilimsel yönelimleri ve katkıları incelenirken, bölümün akademisyenleri tarafından yürütülen bilimsel çalışmalar ve onların lisans ve lisansüstü öğrencilerine atıfta bulunulmuştur. In this article, the theoretical and practical contributions concerning the rise and development of religious education science, its basic characteristics, orientations and fields as an academic discipline in Turkey are discussed. Religious education made its first step into academic disciplines at the Ankara University Divinity Faculty. And first academicians in the field of religious education were taught at this faculty. Department of Religious Education, which was established after a long time, took the lead in educating religious education academicians in newly established divinity faculties. Moreover; the end of this article, information is given in relation to the general institutional appearance of religious education in nowdays Turkey. During the research, in order to reveal the historical development of department of religious education, archives of Ankara University Divinity Faculty were examined. First-hand information was derived from decision books of Administrative, Professors and Faculty Board. When exploring the characteristic features, scientific orientations and contributions of Department of Religious Education, the scientific works carried out by department’s academicians and their graduate and postgraduate students were referred to. (shrink)

The Holy Spirit is the actuality of God's freedom to be not only “for us” but also “in us.”.

Renaissance philosopher, mathematician, and theologian Nicholas of Cusa (1401-1464) said that there is no proportion between the finite mind and the infinite. He is fond of saying reason cannot fully comprehend the infinite. That our best hope for attaining a vision and understanding of infinite things is by mathematics and by the use of contemplating symbols, which help us grasp "the absolute infinite". By the late 19th century, there is a decisive intervention in mathematics and its philosophy: the philosophical mathematician (...) Georg Cantor (1845-1918) says that between the realm of the finite and the absolute infinite, there is an intermediate realm partaking in properties in a certain sense of both the finite and the infinite: the transfinite realm. Like the finite, the transfinite realm is a realm of mathematical objects, numbers, and knowledge. Like the absolute infinite, the transfinite is a form of infinity insofar as transfinite sets and numbers transcend any finite number. Echoing Cusanus and neo-Platonism, Cantor says that the transfinite sequence of all ordinals is a symbol of the absolutely infinite, that is, God. This paper considers how the doctrine of symbolism and the philosophers' different commitments to the laws of logic, especially the Law of Non-Contradiction (LNC), enables these thinkers to articulate a transcendental apophatic approach to divinity. (shrink)

Dante's Commedia compels readers to confront the mystery of their existence, to seek understanding of their relationship to the living conscious reality from which all possible experience arises. By pursuing these lines of inquiry, says Vittorio Montemaggi, readers can reach an ultimate reality that Dante calls love. Montemaggi offers a detailed theological reading of the Commedia, examining the theme of human interaction, both as it is represented in the poem-the narrator Dante's interaction with other characters-and by the relationship between author (...) and reader. In doing so, he locates a Dante we may not be used to imagining, a man aware both of the spiritual power of his work, and of his profound, essential vulnerability and moral failing. Montemaggi shows that, for this Dante, truth emerges only through human limitation and failure, and not in spite of it.Applying this interpretive framework to a reflection on the methodology of scholarship itself, Montemaggi offers a vision of what the academy could be-not individual scholars in competition with others, but a community that seeks to foster the understanding that can arise through interaction, vulnerability, and love. His vision constitutes a benign challenge to some of the ethos and practices of the modern academy, while simultaneously reflecting on the dynamics of one of the most inspiring and influential texts ever written about the relationship between humanity and divinity. (shrink)

This collection of new essays written by an international team of scholars is a groundbreaking examination of the problem of divine hiddenness, one of the most dynamic areas in current philosophy of religion. Together, the essays constitute a wide-ranging dialogue on the problem. They balance atheistic and theistic standpoints, and they bring to bear not only on the standard philosophical perspectives but also on insights from Jewish, Muslim, and Eastern Orthodox traditions. The apophatic and the mystical are well-represented too. As (...) a result, the volume throws fresh light on this familiar but important topic in the philosophy of religion. In the process, the volume incorporates contemporary work in epistemology, philosophy of mind and philosophy of language. For all these reasons, this book will be of great interest to researchers and advanced students in philosophy of religion and theology. (shrink)

Gains in moral judgement, as measured by the Defining Issues Test (DIT), correlate strongly with advancing education. Curricula that are strongly biblically based may not promote, and students with a strong fundamentalist orientation may not demonstrate, such moral growth. Students at an interdenominational, but very conservative seminary, completed the DIT before and after ethics courses conducted in three different formats. Those students who spent 30 hours in small‐group discussions of ethical dilemmas improved their moral reasoning scores, while those who had (...) fewer hours of discussion or lectures did not. It would appear that small group discussions, shown to improve moral reasoning scores in other educational settings, are also successful in a strongly biblical environment. (shrink)

The book offers a novel approach to the idea of divinity in guise of a philosophical doctrine called 'Logical Pantheism', according to which the only way to establish the existence of God undeniably is by equating God with Logical Space.

Three leading scholars examine one of the oldest professorships, the Lady Margaret's Chair of Divinity at Cambridge, plotting its development in the context of sixteenth- and seventeenth-century history. The current Lady Margaret's Professor Graham Stanton sets the scene with an introduction briefly considering theology at Cambridge before 1502 and after 1649. In the two main chapters Richard Rex - an authority on John Fisher, first holder of the Chair - deploys new evidence to propose changes in the list of (...) early professors and shows how their appointment and dismissal reflected the vagaries of the Reformation; and Patrick Collinson investigates how the Elizabethan and early Stuart professors continued to be caught up in the religious and political turmoil of the times. There is a complete list of holders from 1502 to the present. (shrink)

The purpose of this paper is phe-nomenological interpretation of the various faces of divinity in the later Heidegger and elucidation of the human comportment corresponding to this divinity. In the first chapter, I will make clear the relation between ontological difference in the sense of the later Heidegger and the primordial dimension of divinity which is called the last god and the sacred. Further, the relation between such divinity and entity as a whole will be clarified. (...) In the second chapter, I will elucidate the place of the divinities in the manifestation of entity as a whole by considering the role of the godlikes in the fourfold. When the primordial alterity of the last god should be experienced in entity as whole, which leads to the notion of the godlikes, it must confront human subject in totally asymmetrical manner. Such asymmetrical communication can be structurally made explicit by taking the concept of “discourse” in Being and Time into account. Finally, I will consider the character of human comportment called preservation with focusing on its relation to the later Heidegger’s conceptions of divinity. This will shed light on how human beings could properly appreciate the experience of what is beyond our understanding and nevertheless supporting our existence.El objetivo de la ponencia es llevar a cabo una interpretación fenomenológica de las diversas facetas de la divinidad en el Hei-degger tardío y elucidar el comportamiento humano respecto de esta divinidad. En el primer capítulo, se esclarece la relación entre la diferencia ontológica en el sentido que le da el segundo Heidegger y la dimensión primordial de la divinidad, llamada el último dios y lo sagrado. A conti-nuación, se esclarecerá la relación entre la divinidad así concebida y lo ente en totalidad. En el segundo apar-tado, se elucidará el lugar de las divinidades en la manifestación de lo ente en totalidad considerando el papel de los divinos la Cuaternidad. Cuando la alteridad primordial del último dios se experimente en lo ente en totaliadd, lo cual conduce a la noción de los divinos, tiene que enfrentarse al sujeto humano de una forma totalmente asimétrica. Esta comunicación asimétrica puede explicitarse estructuralmente mediante la consideración del concepto del discurso en Ser y tiempo. Final-mente, consideraré el carácter del comportamiento humano denominado la preservación, con especial atención a su relación con la noción de lo divino en Heidegger tardío. Esto arrojará luz sobre cómo los seres humanos podrían apreciar de manera adecuada lo que está más allá de nuestra comprensión y sin embargo, sostiene nuestra existencia. (shrink)

ABSTRACT This essay is concerned with the relationship between femininity and divinity in feminist speculative fiction. It equates becoming divine with becoming plant, and studies the transformations that attend women in this process in modernity, postmodernity and transmodernity. Taking as its point of departure Mark Taylor’s evolution of the concept of God through immanence, transcendence and immanent transcendence, and Rosa María Rodríguez Magda’s definition of transmodernity, it examines “The Sleep of Plants” by Anne Richter, “The Neglected Garden” by Kathe (...) Koja, and “The Bad Graft” by Karen Russell. It argues that by becoming plants these women locate themselves in opposition to the norms of divinity created by men, and proposes to delineate the contours of a new feminist paradigm in the present transmodern age through the study of botany. (shrink)

Plato's Timaeus is one of the most influential and challenging works of ancient philosophy to have come down to us. Sarah Broadie's rich and compelling study proposes new interpretations of major elements of the Timaeus, including the separate Demiurge, the cosmic 'beginning', the 'second mixing', the Receptacle and the Atlantis story. Broadie shows how Plato deploys the mythic themes of the Timaeus to convey fundamental philosophical insights and examines the profoundly differing methods of interpretation which have been brought to bear (...) on the work. Her book is for everyone interested in Ancient Greek philosophy, cosmology and mythology, whether classicists, philosophers, historians of ideas or historians of science. It offers new findings to scholars familiar with the material, but it is also a clear and reliable resource for anyone coming to it for the first time. (shrink)

The modern belief that mindless forces can be ultimate efficient causes of natural events is a conceptual impossibility. The logically ultimate cause of any change, the something that is ultimately making it occur in the present moment, is either a mind or not. More specifically, the cause either chooses to act or it does not. By choice here, I mean an act of free will in the libertarian sense. Where there is choosing in this sense there must be a mind. (...) And when we say that an agent acts thus freely, we mean that it acts without being causally determined to act by anything beyond itself. However, this is conceptually indistinguishable from the idea of an ultimate efficient cause. To say that an agent is the ultimate cause in a causal chain is, by definition, to say that it acts without being caused to act by anything beyond itself. It is the head of the causal chain. It is, therefore, a matter of conceptual necessity that ultimate causes be minds, a fact that we have been blind to since the Scientific Revolution on the bad analogy of machines. Thus, every force ultimately governing the universe must be a mind corresponding either to the polytheist’s or the monotheist’s generic definition of divinity, and monotheism’s eternal mind will always be the most complete and justifiable explanation for the existence of the universe as a whole, even for the existence of the gods themselves. (shrink)

The aim of this paper is to deepen in the perception of divinity and its consequent complexities. Theoretically, we consider the Cassirer’s Philosophy of Religion in Language and Myth and in Mythical Thought to apply them to the Ajax by Sophocles. In the methodological framework, we identify a phenomenological order of perceiving deity, composed by four phases: spiritual force, perception of the part, of the parte, and of the personality. In the hermeneutic of the tragedy, we achieved four results: (...) (1) the revelation of destiny and self-revelation of deity express, at the same time, an intentionality of the god; (2) the natural order of the events is structured following divine intention; (3) the tragedy, as community text, revels a religious experience and a cosmological order that needs to be considered. (shrink)