The Experts below are selected from a list of 303 Experts worldwide ranked by ideXlab platform
Boaz Huss - One of the best experts on this subject based on the ideXlab platform.
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Mystifying Kabbalah - Jewish Mysticism and National Theology
Mystifying Kabbalah, 2020Co-Authors: Boaz HussAbstract:Chapter 2 examines the formation of the concept of Jewish Mysticism, the identification of Kabbalah and Hasidism as Jewish forms of Mysticism, and the construction of an academic research field dedicated to what was defined as “Jewish Mysticism.” It describes the application of the adjective mystical to Kabbalah by Christian scholars since the seventeenth century, the appearance of the term “Jewish Mysticism” in the writings of German Romantic theologians in the early nineteenth century, and the adoption of the term by Jewish scholars in Europe and the United States in the second half of the nineteenth century. It further examines the “revelation” of Jewish Mysticism by Martin Buber and the establishment of the research field dedicated to Jewish Mysticism by Gershom Scholem and his pupils. The chapter discusses the ideological and theological contexts in which the category of Mysticism was shaped in the nineteenth century and the processes that led to the establishment of Jewish Mysticism—as a category and as an academic research field—in the framework of modern theological-national discourse and as part of the Zionist nation-building endeavor.
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Mystifying Kabbalah - The Modern Concept of Mysticism
Mystifying Kabbalah, 2020Co-Authors: Boaz HussAbstract:This chapter deals with the genealogy of the modern category of Mysticism as it was shaped in the late nineteenth and the beginning of the twentieth century. The chapter examines the theological context of the modern definitions of Mysticism. It shows that theological assumptions underlie a perennialist perception in which all mystical experiences are basically identical. These theological assumptions also have a bearing on the contextual approach to Mysticism, according to which not only are the interpretations of mystical experiences shaped according to their cultural context but also the mystical experiences themselves. The chapter demonstrates that Mysticism is a discursive construct and points out difficulties in applying it as an analytical category.
Mario Wenning - One of the best experts on this subject based on the ideXlab platform.
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Mysticism and peace of mind reflections on tugendhat and daoism
Frontiers of Philosophy in China, 2018Co-Authors: Mario WenningAbstract:Philosophical Mysticism is often understood as involving an irrational union with a transcendent reality. This paper challenges this assumption by examining the universal and rational potentials of Mysticism. Drawing on Ernst Tugendhat’s interpretation of Mysticism as an overcoming of egocentricity and a pursuit of peace of mind, it focuses on philosophical Daoism as a distinctive form of Mysticism that emphasizes the rationality of stepping back from one’s excessive volitional attachments in light of the validity of other perspectives. Mysticism, thus conceived, has a distinctive potential that does not depend on religious revelation or ineffable experience. Its genuine appeal consists in stepping back from oneself and one’s desires, even including the pursuit of peace of mind.
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Mysticism and peace of mind reflections on tugendhat and daoism
Frontiers of Philosophy in China, 2018Co-Authors: Mario WenningAbstract:Philosophical Mysticism is often understood as involving an irrational union with a transcendent reality. This paper challenges this assumption by examining the universal and rational potentials of Mysticism. Drawing on Ernst Tugendhat’s interpretation of Mysticism as an overcoming of egocentricity and a pursuit of peace of mind, it focuses on philosophical Daoism as a distinctive form of Mysticism that emphasizes the rationality of stepping back from one’s excessive volitional attachments in light of the validity of other perspectives. Mysticism, thus conceived, has a distinctive potential that does not depend on religious revelation or ineffable experience. Its genuine appeal consists in stepping back from oneself and one’s desires, even including the pursuit of peace of mind.
Christopher R.a. Morray-jones - One of the best experts on this subject based on the ideXlab platform.
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Mysticism And New Testament
The Mystery of God: Early Jewish Mysticism and the New Testament, 2009Co-Authors: Christopher Rowland, Christopher R.a. Morray-jonesAbstract:Mysticism is one of those concepts that defies exact definition and historically has caused suspicion in religion because the appeal to privileged access to the divine perspective has seemed to encourage the unpredictable and subversive. Mysticism and schism are closely linked in the history of Judaism and Christianity. For example, the mystical communion with the divine led to antinomianism in both Sabbatianism and the radical religion of English Protestantism at roughly the same time in the seventeenth century, though, of course, Mysticism and conventional religion could be found together. The apprehension of divine wisdom by means of vision or revelation which is beyond normal human perception well describes the religion of the apocalypses of Judaism and Christianity. The central role that prophecy played within early Christianity is evident from virtually every document in the New Testament.Keywords: early Christianity; human perception; Mysticism; New Testament
Daniel Maria Klimek - One of the best experts on this subject based on the ideXlab platform.
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Medjugorje and the Supernatural - Mysticism in the Twentieth Century
Medjugorje and the Supernatural, 2018Co-Authors: Daniel Maria KlimekAbstract:The chapter considers influential definitions of terms like “Mysticism,” “mystical,” or “mystical experiences” as formulated by two of the most prominent scholars of Mysticism of the twentieth century. The influence of William James to the study of Mysticism and his famous four marks of a mystical state is observed. The influence of Evelyn Underhill to the study of Mysticism and her defining characteristics of what is true Mysticism is observed. The various forms of visionary experiences and locutionary experiences (mystically hearing voices) are studied and the nuances between mystical and visionary experiences are considered. Critiques of the work of James and Underhill are offered and brief case studies of three modern mystics—Maria Valtorta, Therese Neumann, and Gemma Galgani—are considered in support of the critiques.
Mykhailo G. Murashkin - One of the best experts on this subject based on the ideXlab platform.
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The experience of self-sufficiency in Mysticism of the twentieth century
Ukrainian Religious Studies, 2003Co-Authors: Mykhailo G. MurashkinAbstract:Mysticism is a religious practice, and philosophical Mysticism is a reflection on this practice. They distinguish between theistic Mysticism as classical, where the absolute is a personal God, and non-theistic as non-classical, where the personal God is replaced by an impersonal transcendental beginning, such as "Tao" in Taoism, "Shunyata" in Buddhism, or "One" in Neo-Platonism. Both classical (theistic) and non-classical (non-theistic) Mysticism suggest the need for mystical practice. But in the second half of the twentieth century, post-theistic Mysticism arises, which completely rejects mystical practice and is considered post-classical. The emergence of post-non-classical Mysticism in the twentieth century coincides with the emergence of the post-non-classical direction in the general culture, that is, with postmodernism. Both classical, non-classical and post-classical Mysticism describe the characteristics of a person's state of self-sufficiency. Only the philosophical Mysticism of the classical and non-classical directions connects the emergence of this state of self-sufficiency in the mystic with its practice, and the post-non-classical direction denies this practice.
