Nombreux sont les commentateurs des lettres de Paul, en monde latin, à la fin du IVe et au début du Ve siècle, ce qui s’explique sans doute par les controverses doctrinales sur la personne du Christ, mais aussi par le souci de proposer un idéal de vie chrétienne : Paul est alors présenté comme un modèle de conversion et un maître spirituel. C’est dans ce contexte qu’il faut situer l’intérêt d’Augustin pour Paul, lequel est effectivement pour Augustin un maître. Même (...) s’il n’est pas possible d’examiner systématiquement l’interprétation qu’Augustin donne des lettres de Paul, I. Bochet souligne ici le rôle de Paul dans la vie et la pensée d’Augustin, rôle qui a été déterminant : dans sa conversion tout d’abord, dans sa formation théologique également, mais aussi dans son herméneutique scropturaire et dans son enseignement sur la grâce.At the end of the fourth and beginning of the fifth century in the Latin world, there were numerous commentaries on the letters of Paul, which is undoubtedly explained by the doctrinal controversies about the person of Christ, but also by a concern to propose an ideal of the Christian life. Paul, then, is presented as a model of conversion and a spiritual master. It is in this context that one should situate Augustine’s interest for Paul, who is effectively a master for Augustine. Even if it is not possible to systematically examine the interpretation that Augustine gives of Paul’s letters, I. Bochet underlines here the role of Paul in the life and thought of Augustine, a role that was determining: first all as regards his conversion, but equally in his theological formation, and also in his scriptural hermeneutic and in his teaching on grace. (shrink)

The present article offers a translation of the Sa?yukta-?gama parallel to the An?thapi??ikov?da-sutta of the Majjhima-nik?ya, which records a set of insight instructions given by S?riputta to the terminally sick lay disciple An?thapi??ika. At the end of the discourse, An?thapi??ika sorrowfully remarks that he never received such profound instructions earlier. This remark has prompted me to undertake a closer examination of the teachings that, according to early Buddhist texts — in particular the Majjhima-nik?ya and the Sa?yukta-?gama — were given (...) to lay disciples. (shrink)

My Guru and His Disciple is a sweetly modest and honest portrait of Isherwood's spiritual instructor, Swami Prabhavananda, the Hindu priest who guided Isherwood for some thirty years. It is also a book about the often amusing and sometimes painful counterpoint between worldliness and holiness in Isherwood's own life. Sexual sprees, all-night drinking bouts, a fast car ride with Greta Garbo, scriptwriting conferences at M-G-M, intellectual sparring sessions with Berthold Brecht alternated with nights of fasting at the Vedanta Center, (...) a six-month period of celibacy and sobriety, and the pious drudgery of translating the Bhagavad-Gita. Seldom has a single man been owed with such strong drives toward both sensuality and spirituality, abandon and discipline; out of the passionate dialectic between these drives, My Guru and His Disciple has been written. (shrink)

Among the myriad of relationships in life, the one between a Guru and disciple is most sacred and unique. In the book “Guru and Disciple”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan provides insight into the nature of the Guru-disciple relationship and offers in-depth answers to questions such as: “What is spirituality and spiritual transformation, and how is a Guru necessary in this?” “What is the definition of Guru, and what is disciple?” “How does a (...) spiritual Guru differ from a spiritual teacher, a spiritual advisor, or from spiritual people in general?” “A spiritual life requires spiritual awakening into self realization. How do I find a Guru with the spiritual power to grant me spiritual enlightenment?” “Among the many spiritual teachers accessible today, do I need to find a Guru with a certain level of spiritual development or spiritual awareness?” For those on a spiritual quest, seeking spiritual growth, or simply desirous of spiritual guidance, this book provides an invaluable resource among the spiritual books available on the Guru-disciple topic. (shrink)

The article presents the conception of interreligious dialogue developed by Abraham Joshua Heschel in his legendary text No Religion Is an Island. Then, it illustrates the approach to this issue by the next generation of Jewish thinkers, Heschel’s disciples, Harold Kasimow and Byron Sherwin. Another interesting Heschel’s disciple is Alon Goshen-Gottstein who takes a step further in his explicating interfaith dialogue. The last part of the article analyses the understanding of Kasimow and Sherwin of the thought and deeds of (...) Pope John Paul II in the field of interreligious dialogue, and especially, in the attitude of the Catholic Church toward Jews. (shrink)

The basic argument of this paper is that Feuerbach’s “materialist critique” of Hegel’s speculative philosophy was misguided, and that the source of some of Feuerbach’s confusions about Hegel lie in the former’s early discipleship of the latter. In particular, I examine certain purported Hegelian themes in Feuerbach’s critique of Hegel and argue that they are distortions of Hegel’s views. Next I explore two stages in Feuerbach’s critique of Hegel, the first dealing largely with the issue of presuppositions and starting points (...) in philosophy, and the second concerning the transformative method by which Feuerbach “inverts” Hegel’s philosophy. In the first case I argue that Feuerbach’s critique of Hegel is really only a self-critique, and in the second that his subject-predicate analysis of the relation of thought and being is incoherent. Finally, I offer an interpretation of Hegel’s speculative logic which views it as non-mystifying. (shrink)

Abū al-Ma’ālī Sadr al-Dīn Muhammad b. Ishāq al-Qūnawī nacque probabilmente a Konya nel 605/1209 e morì nel 673/1274. L’influenza che Ibn al-’Arabī esercitò su Qūnawī fu decisiva e lo _shaykh al-akbar_ riservò questa questa particolare formazione esclusivamente a lui, forse proprio perché il compito del suo erede spirituale e interprete era già stato “ previsto”. In questo intervento tracceremo uno dei punti fondamentali del pensiero di Qūnawī, basandoci sulla prima epistola del carteggio che si concentra proprio sulla questione del _rapporto (...) tra conoscenza filosofica e illuminazione divina_, questione che si ritrova nell’opera del nostro sufi e che lo contraddistingue all’interno del pensiero sufi in generale, collocandolo nella scuola ibnarabiana. Abū al-Ma‘ālī Sadr al-Dīn Muhammad b. Ishāq al-Qūnawī was born probably in Konya in 605/1209 and died in 673/1274. The influence that Ibn al-‘Arabī exerted on Qūnawī was decisive and the _shaykh al-akbar_ reserved this intense education and this particular training exclusively for him, perhaps precisely because the task of his spiritual heir and interpreter had already been “foreseen”. In this intervention we will trace one of the fundamental points of Qūnawī’s thought, relying on the first epistle of the correspondence that focuses precisely on the question of the _relationship between philosophical knowledge and divine illumination_, a question that is found throughout the work of our Sufi and that it distinguishes it within Sufi thought in general, placing it within the Ibnarabian school. (shrink)

This message was shared by David Bennett as the basis for morning worship on 3–6 July 1995 at the Oxford Centre for Mission Studies Summer School on the subject of Institutional Development in Theological Education in the Two-thirds World. Further studies on friend, brother/sister, servant will appear in the next issue of Transformation.

This book offers a thorough account of Thomas Reid's philosophy, focussing on his expressionist aesthetics, then traces his influence in nineteenth-century ...

It cannot be reasonable to beIieve in the resurrection unless we can overcome certain a priori objections. It is argued that these objections can in fact be overcome. It is further argued that, whether or not it is reasonabIe for us to believe in the resurrection, it couId have been not onIy reasonabIe for the discipIes to believe that it had, but unreasonabIe for them not to believe this.

_ Source: _Volume 10, Issue 1, pp 1 - 39 Through a novel set of texts drawn from Plato, Porphyry, Plotinus, Ps. Julian, Proclus, Hermeias, Synesius and Damascius, I explore how anagogic _erōs_ in master-disciple relationships in Neoplatonism contributed to the attainment of self-knowledge and to the transmission of knowledge, authority and inspired insights within and outside the _diadochia_. I view anagogic _erōs_ as one of the most important channels of non-discursive pedagogy and argue for the mediating power of (...) anagogic _erōs_ in the attainment of the main goal of the Platonist: reorienting desire from sensible to intelligible beauty and changing one’s ontological status to become like god and attain union with the divine. After considering the problematic nature of Socratic _erōs_, its skeptics and detractors, I discuss the dynamics of philosopher-disciple relationships and the experience of anagogic _erōs_ in the following: the attack on Porphyry and defense by Plotinus following Porphyry’s recital of an ecstatic poem on _Hieros Gamos_, the concealment of anagogic _erōs_ behind the authoritative façade of an oracle, the intensely devotional private letters of Ps. Julian to the aged Iamblichus and of Synesius to his female master Hypatia; the identification of anagogic _erōs_ with theurgic ascent in Syrianus’s school according to Proclus and Hermeias and the experiences of anagogic _erōs_ outside the _diadochia_ in Damascius’ _Philosophical History_. I conclude that the true and correct practice of philosophy had much, if not everything to do with the anagogic _erōs_ between the true philosopher, the bacchant and the philosopher in training, aspiring to become transformed from thyrsus-bearer into bacchant. The privileged and exalted status given to the divine lover ensured the transmission of the philosophical tradition in all its richness, preserving both its discursive and non-discursive aspects as a system of thought, as a way of life and as a way of being and loving. (shrink)

Victor Cousin dominated French philosophy for over thirty years from 1815. Manns tracks the progress of his aesthetic theory as far as the first winner of the Nobel Prize for Literature in 1901, René Sully-Proudhomme. The common thread is a family of positions Manns calls "expressionism," to the effect that beauty in physical objects is to be understood as the outer sign of some inner perfection: its origins he finds in Reid on taste. But what in Reid was a cautious (...) attempt to link the pleasure we take in beauty to perfection of character in agents, and especially, in the case of nature, to the more or less evident ingenuity of the Creator's handiwork, becomes in Cousin a metaphysically conjectural claim about the ideal attributes of "the absolute." Manns works hard, without much textual help but with plausible results, to identify the sources of Cousin's thought in Reid, rather than in, say, Hegel, by discussing how his epistemology and metaphysics parallel Reid's common-sense account of perception and the principles of reason. (shrink)

Thomas Weber's book comprises a series of biographical reflections about people who influenced Gandhi, and those who were, in turn, influenced by him. Whilst previous literature tended to focus on Gandhi's political legacy, Weber's book explores the spiritual, social and philosophical resonances of these relationships, and it is with these aspects of the Mahatma's life in mind, that the author selects his central protagonists. These include friends such as Henry Polak and Hermann Kallenbach, who are not as well known as (...) those usually cited, but who left a deep impression nevertheless, and motivated some of Gandhi's major life changes. Conversely, the work of luminaries such as E. F. Schumacher and Gene Sharp reveal the Mahatma's influence in arenas which are not traditionally associated with his thinking. Weber's book offers intriguing insights into the life and thought of one of the most significant figures of the twentieth century. (shrink)

The rich and fascinating life of Lou Andreas-Salom (1861-1937) has been reconstructed by Professor Binion on a vast documentary basis, and his findings contradict all earlier versions of her life. Frau Lou was a woman of prodigious intellect, a woman of letters, and a powerful personality. She was closely linked with many of the great cultural figures of the time, often before they achieved recognition. This was the case with Nietzsche, Rilke, Freud, Ferdinand T nnies, Gerhart Hauptmann, Arthur Schnitzler, and (...) Martin Buber. Frau Lou not only relates but interprets Lou's life, and the point of the book is to discover how the works of the mind, whether scientific or imaginative, arise out of personal experience. Contents: I. Father and Father-God. II. God's Vicar, Gillot. III. After Gillot. IV. The Unholy Trinity. V. From Pillar to Post. VI. "A Pity Forever." VII. Lou Without Nietzsche. VIII. The Wayward Disciple. IX. Rites of Love. X. Super-Lou and Raincr. XI. Russia In, Raincr Out. XII. Idly Busy. XIII. At Freud's Elbow. XIV. A Personalized Freudianism. XV. Theorizing for Freud. XVI. Living for Freud. XVII. Aside from Freud. XVIII. Revamping the Past. XIX. "Homecoming." XX. A Retrospect. XXI. Beyond Frau Lou. Bibliography. Index. Originally published in 1968. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

Recent arguments claim that behavioral science has focused – to its detriment – on the individual over the system when construing behavioral interventions. In this commentary, we argue that tackling economic inequality using both framings in tandem is invaluable. By studying individuals who have overcome inequality, “positive deviants,” and the system limitations they navigate, we offer potentially greater policy solutions.

While everyone has heard of the 'Humboldt Current', few know anything of the man after whom it was named. Yet Alexander von Humboldt was a towering figure of his time - scientist, explorer, and polymath, imbued with Enlightenment ideas. Aaron Sachs' colourful intellectual history rescues Humboldt from obscurity, and reveals the impact of a single European on both American thought and the environmental movement.

The book under review is a compilation of various accounts of the stay of Sri Sarada Devi, and Swamis Vivekananda, Brahmananda, Shivananda, Ramakrishnananda, Abhedananda, Vijnanananda, Subodhananda, Niranjanananda, Turiyananda, Trigunatitananda, and Premananda in the city.

On correct method of understanding various Buddhist philosophical concepts according to sutras and tantras. (Dus gsum gyi rgyal ba sras dang bcas paʹi bstan pa mthaʼ dag dang kyad par Rdo-rje-ʼchang Karma-paʼi dgong pa gsal bar byed paʼi bstan bcos thar paʼi lam chen bgrod paʼi shing rta zhes bya ba ʼdi yin no).

This is a book of superlatives: the most comprehensive, most detailed, most ambitious, simply the best thing ever written in any language on the Marx–Spinoza connection in the long nineteenth centu...

Les conceptions de Georges Duby ont eu un profond impact sur la manière dont les médiévistes en Amérique considèrent le Moyen Âge. Son héritage est sans doute le plus net en ce qui concerne l’étude des femmes dans cette période. G. Duby a défini l’expérience féminine comme marquée par la répression et l’absence de pouvoir. De fait, il a défini la période médiévale comme le « mâle » Moyen Âge. Nombre de chercheurs américains ne s’accordent pas avec la description des (...) femmes qu’il a présentée. Leur examen des documents de la pratique, telles les chartes, les a menés à dresser un tableau très différent de l’expérience féminine. Là où G. Duby et ses disciples décèlent domination masculine et répression, ces chercheurs ont découvert que les femmes exerçaient pouvoir et influence, étaient des membres respectés de la société où elles vivaient et apparaissaient dans tous les aspects de la vie médiévale. (shrink)

Les considérations physiologiques sont étrangères, en tant que telles, au projet de l'Ethique, et sans doute, à l'ensemble des préoccupations philosophiques de Spinoza. Au début de Ia seconde partie de l'Ethique, Spinoza précise clairement: “j'expliquerai seulement ce qui peut nous conduire comme par la main à la connaissance de l’ Arne humaine et de sa béatitude suprême”. Pourtant, le livre ne laisse pas de contenir une révision intéressante du modèle mécaniste que Descartes appliquait à l'explication du corps humain; il contient (...) surtout une hypothèse sur Ia structure organique, qui, nous le croyons, a joué un rôle de modèle pour un certain type de théorie de l'être vivant. Ce type de conception se trouve d'abord dans l'iatromécanisme de Boerhaave et de ses disciples au XVIIIe siècle, mais les séquelles en sont identifiables jusque dans Ia philosophie biologique contemporaine. (shrink)

In recent years there has been increasing interest in two relatively unknown French Cartesians, Robert Desgabets and his disciple Pierre-Sylvain Régis.1 The attention is well deserved because their...

Comment, Socrate, personnage historique et citoyen notoire de l’Athènes, est-il devenu une fiction littéraire dans les dialogues de Platon? Serait-il une réaction, assez étrange, au refus de socrate d’écrire? Quoi qu’il en soit, peu après la mort de Socrate, fait son apparition un nouveau genre nommé Socratikoi logoi. Outre Platon d’autres écrivains ont donné de telles compositions en dialogue: Eschine de Sphattos, Antistene, Aristipe, Bryson, Cebes, Criton, Euclide de Megara, Phaidon. Est-ce que les dialogues de jeunesse de Platon sont autre (...) chose que les plus réussies Socratikoi logoi. La thématique de ces dialogue en manière socratique est la démonstration savoureuse que l’interlocuteur de Socrate, malgré le fait qu’il semble savoir beaucoup de choses, il ne sait, en fin de compte, rien. Presque tous les jeunes de l’entourage de Socrate avaient emprunté cette technique de Socrate et dialoguaient avec les citoyen d’Athènes, faisant de Socrate un nom notoire, tout en l’exposant aussi à la haine de ceux qu’il avait directement humilié et que ses disciples avaient humilié. Cette technique de montret au savant qu’il ne sait rien; a enchanté les disciples qui ont inventé ultérieurement Socratikoi logoi. Souvent, Platon lui-même, en choisissant des enjeux impossibles dans ses dialogues de jeunesse (la définition d’une vertu) crée des Socratikoi logoi. (shrink)

Treatise, with English translation, on Advaita Vedanta.