La tradition manuscrite des Discours de Grégoire de Nazianze antérieure à 1550 se répartit en plusieurs catégories de témoins: les collections complètes (une bonne centaine de témoins, parfois partiellement conservés); les collections de XVI, dites liturgiques, qui rassemblent une sélection de seize Discours «lus (à dates fixes)» (355 témoins); des collections de Discours «non lus (à date fixe)», c'est-à-dire ceux qui ne sont pas repris dans la collection précédente (53 témoins); les «collections de XVI complétées», où la collection «liturgique» est (...) suivie d'un nombre variable de «non lus» (94 témoins); les recueils hagiographico-homilétiques, comme les homéliaires, ménologes, miscellanées, etc…, où certains Discours du Théologien sont transmis en compagnie de pièces d'autres auteurs (680 témoins); enfin, 169 fragments, restes trop peu fournis pour qu'on sache de quelle catégorie ils relèvent. (shrink)

The European Legacy, Volume 17, Issue 4, Page 570-571, July 2012.

The fact that the mystical experience is a repetitive phenomenon in different social, cultural and religious structures in different periods and has a mysterious element in it has caused that mysticism has taken its place among the basic subjects of the field since the first periods of psychology of religion. One of the sections of The Varieties of Religious Experience, which is regarded as the main source of the area, is mysticism. In general, "mystical experience" is considered as a subcategory (...) of "religious experience", which is a wider area. For this reason, it also carries the characteristics of religious experience. Due to these common features, it can be seen that they are used in place of each other in the literature. If the religious experience is defined as the experience of the individual at the time of encounter with the sacred, such experience can be obtained in two ways. In the “religion-based mystical experience”, which is the first way, institutional or established religious thoughts and understandings and holly writings are influential. The second way, “non-religious or natural mystical experience”, can be said to be spiritual quests that individual needs play an important role in them are effective. Personality is used as one of the basic variables in social and health sciences in general, and in psychology because it is among the main subjects in particular. The common emphasis of research on personality is that the phenomenon is extremely complicated. Despite its widespread use, the abstraction of the concept has been influenced by the diversity of the researchers' perspectives and this has led to a lack of clear consensus on the definition. However, in order to investigate the phenomenon in recent periods, dimensional approaches that their basic assumption is personality can be categorized under certain factors have begun to be preferred. In this study, HEXACO was used, because it was thought that it could make a more detailed measurement of personality. The sample of this study is composed of 345 students studying at Erciyes University Theology Faculty in 2017-2018 academic year. When looked at the gender distribution of the sample, the rate of male students was 21.2% (n=73); and the rate of female students was 78.8% (n=272). This reflects the current situation in the faculty. The average age was 21,13 (sd=1,761). The age range is 18-26. Class distribution was 23,5% (n = 81) in Preparatory class; 15.4% (n = 53) in first-grade; 19.4% (n = 67) in second-grade; 18.3% (n=63) in third grade (n = 63); and 23.5% (n = 81) in the fourth grade. It has been noted that distributions are homogeneous in terms of class variables. The "Mystical Experience Scale" which is developed by Ralph W. Hood to measure the criteria which are offered by Walter T. Stace and which must be in the mystical experience has been used in determining the tendency of mystical experience. Hood et al. have reported reasonable reliabilities for subscales based on 3-factor solution. Alpha coefficients of the original scale were ,76, ,69, and ,76 for the extrovertive mysticism, introvertive mysticism and religious interpretation respectively. The adaptation of the scale to Turkish culture and the validity and reliability study were carried out by Mehmet Süheyl Unal as a graduate thesis and it was stated that the Alpha coefficient was ,89. In this study, the Cronbach Alpha reliability coefficient of scale is ,91. HEXACO, developed by Lee and Ashton, was used to determine personality traits. The scale was adapted to Turkish by Wasti, Lee, Ashton and Somer. The scale consists of Honesty-humility (H), Emotionality (E), eXtraversion (X), Agreeableness (A), Conscientiousness (C), and Openness to experience (O) factors. Pearson Moments Multiplication Correlation Analysis was performed to determine if there is a relationship between mystical experience tendencies and personality traits when the data were analyzed in accordance with the aim of the study. Later, it was tried to determine the power of explaining the variables with Multiple Linear Regression Analysis. In addition, One-way ANOVA was used to determine whether there was any relationship between significance levels. Moreover, descriptive statistics of relevant variables are included in the study. Findings show that participants have the highest average to Positive Affect (m=3,69; sd.=,77) and the lowest average to Temporal/Spatial Quality (m=2,94; sd.=,89) factor in terms of mystical experience. Additively, they obtained close values in Ego Quality, Noetic Quality and Ineffability factors. When the students were evaluated in terms of gender, it was seen that there was a difference in level of significance only in terms of Unifying Quality (t=1,770; p=,028). ANOVA analysis was carried out to determine whether there was any variation in class variable. As a result of this analysis, it is seen that all of the factors are significantly differentiated in terms of class variable. From the standing point of class variable, it is seen that the first grades differed negatively compared to the other classes. According to the data, the scores on the mystical experience scale for preparation and first grade are high while the averages for the next grade are falling. There is no difference on level of significance between age and mystical experience factors, the last independent variable. When looked at the correlations among mystical experience factors, it is understood that all of the factors are in a meaningful relationship with each other. The highest correlation is between Religious Quality and Ineffability (r=,661); the lowest correlation is between the Unifying Quality and the Temporal/Spatial Quality (r=,346). Among the six factors of HEXACO that have been developed to determine the personality traits, the students have the highest average on Humility-Honesty (m=3,76; sd.=,55); the lowest average on eXtraversion (m=3,04; sd.=0,65). In terms of gender, there is a statistically significant difference in factors of Humility-Honesty (t=,606; p=,004), Emotionality (t=,334; p=,000), and Constientiousness (t=,022; p=,033). There is no significant difference between class and age variables and personality traits. According to Linear Regression analysis, Agreeableness, Constientiousness and Openness to Experience factors of personality traits are predictive of mystical experience in a significant level statistically. Personality dimensions that are most related to mystical experience as a result of analysis are Conscientiousness and Openness to Experience. When the mystical experience is compared with the personality traits, it is concluded that Openness to Experience factor is related to all the factors of the mystical experience except for the Ineffability. Although the relationship is regarded as weak in terms of correlation, it is an important finding that there are positive relations in between. In other words, as personality traits evolve, the mystical experience level also increases. The lack of a similar work in the literature in this respect removes the possibility of making comparisons. (shrink)

Alchemy is central to Jung's hypothesis of the collective unconscious. In this volume he begins with an outline of the process and aims of psychotherapy, and then moves on to work out the analogies between alchemy, Christian dogma and symbolism and his own understanding of the analytic process. Introducing the basic concepts of alchemy, Jung reminds us of the dual nature of alchemy, comprising both the chemical process and a parallel mystical component. He also discusses the seemingly deliberate mystification of (...) the alchemists. Finally, in using the alchemical process as providing insights into individuation, Jung emphasises the importance of alchemy in relating to us the transcendent nature of the psyche. (shrink)

Boghossian claims that we can acquire a priori knowledge by means of a certain form of argument, our grasp of whose premises relies on the existence of implicit definitions. I discuss an objection to his ‘analytic theory of the a priori’. The worry is that in order to employ this kind of argument we must already know its conclusion. Boghossian has responded to this type of objection in recent work, but I argue that his responses are unconvincing. Along the way, (...) I resist Ebert’s reasons for thinking that Boghossian’s argument fails to transmit warrant from its premises to its conclusion. (shrink)

Why did the Biblical writers see the fear of the Lord as a virtue that is conducive to human flourishing? It is difficult for contemporary readers to understand how fear of anything can be virtuous. I propose that the fear of the Lord should be understood as accountability to God. I defend the claim that someone who displays excellence in an accountability relationship does display a virtue, and that this virtue is particularly valuable when exercised in relation to God. If (...) we reject an individualistic view of moral motivation inspired by Kant, we can see that being held accountable does not necessarily diminish personal autonomy. The primary motivation for the person who has the virtue of accountability is not fear of punishment, but a desire to do what is right because it is right, rooted in an appreciation of the standing of one to whom one is accountable. (shrink)

John Henry Newman wrote the “Theses de Fide” in Rome as a seminary student in 1846/1847, and the text represents a key point in the development of his thought. Newman wrote the “Theses” in an attempt to grapple with scholastic categories on faith, a question that had occupied him in the Anglican Church for years. Although the “Theses” were not published in Newman’s life, he returned to these reflections often over the course of his Roman Catholic career. This edition and (...) partial translation of the “Theses de Fide” is to aid general readers in understanding this moment in Newman’s life, and to assist specialists in approaching the manuscript record of the “Theses” themselves. (shrink)

Whether the interpretations made by social scientists of the thoughts, utterances and actions of other people, including those from an alien culture or a different period in history, are objectively correct, whether the forms of explanation they employ conform to those of the natural sciences, and whether values have a role in arriving at the theory that delivers the interpretations, are the main questions addressed by the contributors to this volume. Of particular importance in the discussion of the issues are (...) developments in the philosophy of language and mind. The eight essays converge on the themes of intentionality, realism and theory choice, reflecting the amount of attention being given to these matters when this book was first published in 1980. Together they make a distinguished contribution to discussion in the area and serve to underline the importance of intellectual collaboration on such discussion between philosophy and the social sciences. (shrink)

A little while ago I thought the ontological argument dead and buried beyond any possible hope of resurrection and no philosophical event has caused me much greater surprise than its revival by a member of the very linguistic school to whose line of thinking it seemed most alien and who were held to have given it its quietus once for all. I am tempted to welcome any relapse into metaphysics by a member of this school as being some sign of (...) grace, but on this issue I must for once take sides with the prevailing tradition against at least this kind of metaphysics. Let me make clear, however, what it is I am combating. The term ‘ontological argument’ has been used for arguments which its original supporters would certainly not have recognised as theirs. It has been used for instance to stand for the claim that it is an essential presupposition of thought that what we must think is true of the real, a claim which could not be used to prove the existence of God unless we had available another proof that we really must think that God exists. It has been used for kinds of ‘idealist’ arguments which I do not want to discuss here. It has been used for the argument that the idea of a perfect being cannot be explained as derived from any other idea and must therefore be explained as produced in us by a being who really is perfect, an argument which appears in Descartes side by side with the ontological argument but which he carefully distinguishes from it. (shrink)