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Sensible Ecstasy investigates the attraction to excessive forms of mysticism among twentieth-century French intellectuals and demonstrates the work that the figure of the mystic does for these thinkers. With special attention to Georges Bataille, Simone de Beauvoir, Jacques Lacan, and Luce Irigaray, Amy Hollywood asks why resolutely secular, even anti-Christian intellectuals are drawn to affective, bodily, and widely denigrated forms of mysticism. What is particular to these thinkers, Hollywood reveals, is their attention to forms of mysticism associated with women. They regard mystics such as Angela of Foligno, Hadewijch, and Teresa of Avila not as emotionally excessive or escapist, but as unique in their ability to think outside of the restrictive oppositions that continue to afflict our understanding of subjectivity, the body, and sexual difference. Mystics such as these, like their twentieth-century descendants, bridge the gaps between action and contemplation, emotion and reason, and body and soul, offering new ways of thinking about language and the limits of representation.
Sensible Ecstasy investigates the attraction to excessive forms of mysticism among twentieth-century French intellectuals and demonstrates the work that the figure of the mystic does for these thinkers. With special attention to Georges Bataille, Simone de Beauvoir, Jacques Lacan, and Luce Irigaray, Amy Hollywood asks why resolutely secular, even anti-Christian intellectuals are drawn to affective, bodily, and widely denigrated forms of mysticism. What is particular to these thinkers, Hollywood reveals, is their attention to forms of mysticism associated with women. They regard mystics such as Angela of Foligno, Hadewijch, and Teresa of Avila not as emotionally excessive or escapist, but as unique in their ability to think outside of the restrictive oppositions that continue to afflict our understanding of subjectivity, the body, and sexual difference. Mystics such as these, like their twentieth-century descendants, bridge the gaps between action and contemplation, emotion and reason, and body and soul, offering new ways of thinking about language and the limits of representation.
If scholars no longer necessarily find the essence and origins of what came to be known as Christianity in the personality of a historical figure known as Jesus of Nazareth, it nevertheless remains the case that the study of early Christianity is dominated by an assumption of the force of Jesus's personality on divergent communities. In The Godman and the Sea, Michael J. Thate shifts the terms of this study by focusing on the Gospel of Mark, which ends when Mary Magdalene, Mary the mother of James, and Salome discover a few days after the crucifixion that Jesus's tomb has been opened but the corpse is not there. Unlike the other gospels, Mark does not include the resurrection, portraying instead loss, puzzlement, and despair in the face of the empty tomb. Reading Mark's Gospel as an exemplary text, Thate examines what he considers to be retellings of other traumatic experiences—the stories of Jesus's exorcising demons out of a man and into a herd of swine, his stilling of the storm, and his walking on the water. Drawing widely on a diverse set of resources that include the canon of western fiction, classical literature, the psychological study of trauma, phenomenological philosophy, the new materialism, psychoanalytic theory, poststructural philosophy, and Hebrew Bible scholarship, as well as the expected catalog of New Testament tools of biblical criticism in general and Markan scholarship in particular, The Godman and the Sea is an experimental reading of the Gospel of Mark and the social force of the sea within its traumatized world. More fundamentally, however, it attempts to position this reading as a story of trauma, ecstasy, and what has become through the ruins of past pain.
At the time when existentialism was a dominant intellectual and cultural force, a number of commentators observed that some of the language of existential philosophy, not least its interpretation of human existence in terms of nothingness, evoked the language of so-called mystical writers. This book takes on this observation and explores the evidence for the influence of mysticism on the philosophy of existentialism. It begins by delving into definitions of mysticism and existentialism, and then traces the elements of mysticism present in German and French thought during the late nineteenth and early twentieth centuries. The book goes on to make original contributions to the study of figures including Kierkegaard, Buber, Heidegger, Beauvoir, Sartre, Marcel, Camus, Weil, Bataille, Berdyaev, and Tillich, linking their existentialist philosophy back to some of the key concerns of the mystical tradition. Providing a unique insight into how these two areas have overlapped and interacted, this study is vital reading for any academic with an interest in twentieth-century philosophy, theology and religious studies.
Against the two dominant ethical paradigms of continental philosophy–Emmanuel Levinas’s ethics of the Other and Michel Foucault’s ethics of self-cultivation—The Self-Emptying Subject theorizes an ethics of self-emptying, or kenosis, that reveals the immanence of an impersonal and dispossessed life “without a why.” Rather than aligning immanence with the enclosures of the subject, The Self-Emptying Subject engages the history of Christian mystical theology, modern philosophy, and contemporary theories of the subject to rethink immanence as what precedes and exceeds the very difference between the (human) self and the (divine) other, between the subject and transcendence. By arguing that transcendence operates and subjects life in secular no less than in religious domains, this book challenges the dominant distribution of concepts in contemporary theoretical discourse, which insists on associating transcendence exclusively with religion and theology and immanence exclusively with modern secularity and philosophy. The Self-Emptying Subject argues that it is important to resist framing the relationship between medieval theology and modern philosophy as a transition from the affirmation of divine transcendence to the establishment of autonomous subjects. Through an engagement with Meister Eckhart, G.W.F. Hegel, and Georges Bataille, it uncovers a medieval theological discourse that rejects the primacy of pious subjects and the transcendence of God (Eckhart); retrieves a modern philosophical discourse that critiques the creation of self-standing subjects through a speculative re-writing of the concepts of Christian theology (Hegel); and explores a discursive site that demonstrates the subjecting effects of transcendence across theological and philosophical operations and archives (Bataille). Taken together, these interpretations suggest that if we suspend the antagonistic relationship between theological and philosophical discourses, and decenter our periodizing assumptions and practices, we might encounter a yet unmapped theoretical fecundity of self-emptying that frees life from transcendent powers that incessantly subject it for their own ends.
This volume consists of several contributions to a refined understanding of religious experience in view of contemporary theological epistemology. Diverse sample studies taken from the extensive field of religion, theology and religious studies reveal that 'religious experience' is today clearly a pivotal issue. More specifically, this is made evident in modern theological hermeneutics and in the anti-modern and/or post-modern reactions thereto, the theology of world religions and inter-religious dialogue, the contemporary resurgence of religiosity in Western society and culture, and the so-called turn to religion in contemporary continental philosophy. It would appear from such studies that the category of 'religious experience' is frequently called upon to clarify or explain the phenomenon of religion and religiosity on the one hand and to support and legitimise religious positions or the critique thereof on the other. Because of the loss of plausibility of tradition-bound religiosity and of foundational, so-called onto-theological schemes, 'religious experience' has come to constitute, for many, the last (or latest) point of departure and anchor for religion and religious thinking. This is certainly the case with respect to tendencies within contemporary Christian traditions and theological reflection. In a multitude of ways and from a variety of different perspectives, 'religious experience' and 'experience of transcendence' or 'of the divine' have gained a prominent place in philosophical and fundamental-theological conceptual schemes. In reaction to this, other authors have denied the very primacy given to religious experience in reflecting upon faith, pointing to the constitutive role of tradition and narrative without which there is no religious experience. From all this follows that the category of religious experience is in great need of reconceptualisation, not least from a theological point of view. On the one hand, religious experience is all too easily called upon to legitimise religious claims (often against 'tradition') and on the other hand, the category has become misleading in so far as it is tainted by the modern scientific understanding of experience - in reaction to which 'tradition' is then easily invoked to protect the core of religion. Both young scholars at the preceding junior conference and senior scholars during the conference's paper sessions presented from diverse perspectives new ways to conceive of religious experience in view of today's challenges of secularisation, religious plurality, the aestheticisation of religion, etc. The selected contributions have been arranged in four thematically oriented parts: 'Approaching Religious Experience in a Postmodern Age', 'Modern (re)Thinking of Religious Experience', 'Liberating Religious Experience', and 'Challenges for Spirituality'.
Acute Melancholia and Other Essays deploys spirited and progressive approaches to the study of Christian mysticism and the philosophy of religion. Ideal for novices and experienced scholars alike, the volume makes a forceful case for thinking about religion as both belief and practice, in which traditions marked by change are passed down through generations, laying the groundwork for their own critique. Through a provocative integration of medieval sources and texts by Jacques Derrida, Judith Butler, Talal Asad, and Dipesh Chakrabarty, this book redefines what it means to engage critically with history and those embedded within it.
For millennia, seekers have used physical and emotional extremes to achieve transcendence and exaltation. Today, many BDSM and leather practitioners are discovering the potential of SM practice to reach personal, interpersonal and spiritual goals. In Radical Ecstasy, bestselling BDSM/sexuality authors Easton and Hardy document their own journeys into the transcendent realm of kink. With their trademark frankness and humor, they share their own stories and philosophies. They also share techniques that have worked for them - techniques which combine tantric breathing, visualization and movement with a combined half-century of BDSM experience - to create states of transcendence during solo and partnered sexual and BDSM practice. As outrageously revolutionary as any sex book published in the last decade, Radical Ecstasy sets the stage for the new millennium in BDSM and sacred-sex practices - a "must" for any kink, tantra, pagan or sacred-sex practitioner. "Amazingly mindful exploration of that which cannot be easily put into words... the ecstatic experience from sex to sadomasochism, from trance to intuition to archetypes and spiritual awakening. Totally real and personal. Not a 'how to' but a nurturing 'can do' book." - Fakir Musafar, father of the modern primitive movement. "Progressive, deliciously honest, and HOT HOT HOT! Dossie and Janet ask difficult questions about the nature of sex, intimacy and ecstasy, then they actually manage to answer the questions, plus turn us on when they do. These two erotically gifted women have a way with words - and sex. They raise the bar on erotic writing and sex education to new heights. I'm in awe." - Annie Sprinkle, Ph.D., prostitute/porn star turned sex guru/sexologist "Fascinating, heartfelt, honest, real stories of the heart/spirit/energy connection experienced in the passionate rituals of intimate consensual power play. These two courageous women write brilliantly of how erotic energies connect us with the big love we all seek from the source." - Cleo Dubois, educator, ritualist, video producer/star
These new essays by leading scholars examine some famous and less well-known instances of polemical encounters. The essays are enhanced by an interview with Gayatri Spivak, specially conducted by Jane Gallop for this volume Historically rigorous, theoretically astute, and sometimes wickedly funny, Polemic makes criticism a critical issue.
Philosophy of Religion for a New Century represents the work of nineteen scholars presented at a conference in honor of Eugene T. Long at the University of South Carolina, April 5-6, 2002. This volume is a good example of philosophy in dialogue; there is both respect and genuine disagreement. First, an account of our present situation in the Philosophy of Religion is given, leading to a discussion of the very idea of a 'Christian Philosophy' and the coherence of the traditional concept of God. The implications of science and a concern for the environment in our concepts of God are carefully examined. A discussion follows on the possibility of speech about God and silence about God. Since much of modern European philosophy is concerned with the `Death of God' theme, the positions of Nietzsche and some of his twentieth-century interpreters are presented. There are presentations on Feminist Approaches to Philosophy of Religion, and Comparative Religion is examined in relation to cultures and the demands of rationality. The volume concludes with a critical dialogue on the relation of Religious Discourse to the Public Sphere. Developing global awareness has led to significant change in the Philosophy of Religion. One-dimensional approaches have given way to honest dialogue. The traditional boundaries between the secular and the religious have shifted, and new approaches to traditional problems are required. This volume presents examples of these new approaches.