Download Free Concordia Mundi Book in PDF and EPUB Free Download. You can read online Concordia Mundi and write the review.

This is the first systematic critique of Edward Said's influential work, Orientalism, a book that for almost three decades has received wide acclaim, voluminous commentary, and translation into more than fifteen languages. Said's main thesis was that the Western image of the East was heavily biased by colonialist attitudes, racism, and more than two centuries of political exploitation. Although Said's critique was controversial, the impact of his ideas has been a pervasive rethinking of Western perceptions of Eastern cultures, plus a tendency to view all scholarship in Oriental Studies as tainted by considerations of power and prejudice. In this thorough reconsideration of Said's famous work, Ibn Warraq argues that Said's case against the West is seriously flawed. Warraq accuses Said of not only willfully misinterpreting the work of many scholars, but also of systematically misrepresenting Western civilization as a whole. With example after example, he shows that ever since the Greeks Western civilization has always had a strand in its very makeup that has accepted non-Westerners with open arms and has ever been open to foreign ideas. The author also criticizes Said for inadequate methodology, incoherent arguments, and a faulty historical understanding. He points out, not only Said's tendentious interpretations, but historical howlers that would make a sophomore blush. Warraq further looks at the destructive influence of Said's study on the history of Western painting, especially of the 19th century, and shows how, once again, the epigones of Said have succeeded in relegating thousands of first-class paintings to the lofts and storage rooms of major museums. An extended appendix reconsiders the value of 18th- and 19th-century Orientalist scholars and artists, whose work fell into disrepute as a result of Said's work.
Western Sufism is sometimes dismissed as a relatively recent "new age" phenomenon, but in this book Mark Sedgwick argues that it has deep roots, both in the Muslim world and in the West. In fact, although the first significant Western Sufi organization was not established until 1915, the first Western discussion of Sufism was printed in 1480, and Western interest in Sufi thought goes back to the thirteenth century. Sedgwick starts with the earliest origins of Western Sufism in late antique Neoplatonism and early Arab philosophy, and traces later origins in repeated intercultural transfers from the Muslim world to the West, in the thought of the European Renaissance and Enlightenment, and in the intellectual and religious ferment of the nineteenth century. He then follows the development of organized Sufism in the West from 1915 until 1968, the year in which the first Western Sufi order based on purely Islamic models was founded. Western Sufism shows the influence of these origins, of thought both familiar and less familiar: Neoplatonic emanationism, perennialism, pantheism, universalism, and esotericism. Western Sufism is the product not of the new age but of Islam, the ancient world, and centuries of Western religious and intellectual history. Using sources from antiquity to the internet, Sedgwick demonstrates that the phenomenon of Western Sufism draws on centuries of intercultural transfers and is part of a long-established relationship between Western thought and Islam.
During the reign of Nero, Roman culture produced some of its most spectacular works of art and literature, and some of its strangest. This study explores these effects across textual and visual media in an integrated way. Weiss' analysis allows for appreciation of the shared strategies of composition, overlaps between literary and visual rhetoric, the role of context in shaping the reception of a work, and the authority of the reader/viewer to generate meaning. The volume offers an account of Roman visual-literary interactions in the mid-first century ᴄᴇ that considers these dynamics as informing broad cultural phenomena. The results reveal features pervasive in a literary and artistic culture invested in exploring the edges of expression. The Neronian Grotesque is a fascinating study on the literary and artistic production in the Neronian period, and has wider implications for anyone working in the field of Roman cultural history and visual studies more broadly.
This book is about a 21st Century mythic adventure and spiritual odyssey. A real life Dan Brown novel where science meets reality, the mystical meets the mundane and the esoteric or hidden is made manifest. More mind bending than the Matrix movie and as strange as any Philip K. Dick take. This is a true story of one man's quest to understand the nature of Mind, Brain and Consciousness, during the course of which he discovers the nature of the universe and the divine. It is contemporary mythology involving the quest for the modern Holy Grail of Artificial Intelligence (AI), which would lead to the Holy Grail of the common understanding that is found at the heart of all the world religions, i.e. Gnosticism in Christianity, Kabbalah in Judaism, Sufism in Islam, Tantra and Advaita Vedanta in Hinduism, Vajrayana Buddhism and Taoism; also the secret behind Freemasonry, Rosicrucianism, the Templars and the Ancient Mysteries of Greece of Egypt.
Gui 11 aume Postel was undoubtedly one of the most remarkab 1 e and interesting scholars and thinkers of the sixteenth century. His know ledge of Hebrew and Arabic was rare among his contemporaries, as was his study and use of the Rabbinical, Cabalistic and Islamic literature pre served in these languages. His attempt to harmonize Christian, Jewish and Mbhammedan thought give him an important place in the history of re ligious tolerance, whereas his prophecies about a universal religion and a universal monarchy seem to anticipate more recent ideas of a world state and of general peace. In his prophecies, Postel assigned a unique role to himself and to a pious 1 ady whom he met in Venice and whom he lavishly praises in all his later writings. Admired and respected by many contemporary scholars and princes in France, Italy and Germany, he also aroused the suspicions of the religious and political authorities of his time who considered him dangerous but mad and thus spared his life, but confined him to a monastery for many years. His numerous writ ings survive in rare editions and manuscripts, and the later copies of some of his works show that he continued to be read and to exercise much influence down to the eighteenth century.
An award-winning historian’s revisionary account of the early modern world, showing how apocalyptic ideas stimulated political, religious, and intellectual transformations “A masterful synthesis of the prognostications of faith, knowledge, and politics on a global stage. Martin’s book illuminates one of the enduring themes that shaped the medieval and early modern world.”—Paula E. Findlen, Stanford University In this revelatory immersion into the apocalyptic, messianic, and millenarian ideas and movements that created the modern world, John Jeffries Martin performs a kind of empathic time travel, entering into the psyche, spirituality, and temporalities of a cast of historical actors in profound moments of discovery. He argues that religious faith—Christian, Jewish, and Muslim—did not oppose but rather fostered the making of a modern scientific spirit, buoyed along by a providential view of history and nature, and a deep conviction in the coming End of the World. Through thoughtful attention to the primary sources, Martin re‑reads the Renaissance, excavating a religious foundation at the core of even the most radical empirical thinking. Familiar icons like Ibn Khaldūn, Columbus, Isaac Luria, and Francis Bacon emerge startlingly fresh and newly gleaned, agents of a history formerly untold and of a modern world made in the image of its imminent end.
Joachim of Fiore proclaimed a philosophy of history which exercised a powerful influence in succeeding centuries. This book traces the influence of his prophecies concerning a Third Age of the Spirit to come, as later expressed in the themes of New Spiritual Men, Last World Emperor, Angelic Pope, and Renovatio Mundi. It shows that these ideas were not only the mainspring of various heterodox groups, but also engaged the attention of certain church leaders, university scholars, Renaissance thinkers, Protestant theologians, and political rulers down to the seventeenth century.