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The essays in The Philosophy of Spirituality explore a new field in philosophy. Until recently, most philosophers in the analytic and continental Western traditions treated spirituality as a religious concept. Any non-religious spirituality tended to be neglected or dismissed as irremediably vague. Here, from various philosophical and cultural perspectives, it is addressed as a subject of independent interest. This is a philosophical response to increasing numbers of spiritual but not religious people inhabiting secular societies and the heightened interaction between a multitude of spiritual traditions in a globalized age. A provocative array of approaches (African, Indigenous, Indian, Stoic, and Sufic perspectives, as well as Western analytic and continental views) offer fresh insights, many articulated by emerging voices. Contributors are Mariapaola Bergomi, Moses Biney, Christopher Braddock, Drew Chastain, Kerem Eksen, Nikolay Milkov, Roderick Nicholls, Jerry Piven, Heather Salazar, Eric Steinhart, Richard White, Mark Wynn and Eric Yang.
A bold reevaluation of Spinoza that reveals his powerful, inclusive vision of religion for the modern age Spinoza is widely regarded as either a God-forsaking atheist or a God-intoxicated pantheist, but Clare Carlisle says that he was neither. In Spinoza’s Religion, she sets out a bold interpretation of Spinoza through a lucid new reading of his masterpiece, the Ethics. Putting the question of religion centre-stage but refusing to convert Spinozism to Christianity, Carlisle reveals that “being in God” unites Spinoza’s metaphysics and ethics. Spinoza’s Religion unfolds a powerful, inclusive philosophical vision for the modern age—one that is grounded in a profound questioning of how to live a joyful, fully human life. Like Spinoza himself, the Ethics doesn’t fit into any ready-made religious category. But Carlisle shows how it wrestles with the question of religion in strikingly original ways, responding both critically and constructively to the diverse, broadly Christian context in which Spinoza lived and worked. Philosophy itself, as Spinoza practiced it, became a spiritual endeavor that expressed his devotion to a truthful, virtuous way of life. Offering startling new insights into Spinoza’s famously enigmatic ideas about eternal life and the intellectual love of God, Carlisle uncovers a Spinozist religion that integrates self-knowledge, desire, practice, and embodied ethical life to reach toward our “highest happiness”—to rest in God. Seen through Carlisle’s eyes, the Ethics prompts us to rethink not only Spinoza but also religion itself.
How we feel is as vital to our survival as how we think. This claim, based on the premise that emotions are largely adaptive, serves as the organizing theme of Why We Need Religion. This book is a novel pathway in a well-trodden field of religious studies and philosophy of religion. Stephen Asma argues that, like art, religion has direct access to our emotional lives in ways that science does not. Yes, science can give us emotional feelings of wonder and the sublime--we can feel the sacred depths of nature--but there are many forms of human suffering and vulnerability that are beyond the reach of help from science. Different emotional stresses require different kinds of rescue. Unlike secular authors who praise religion's ethical and civilizing function, Asma argues that its core value lies in its emotionally therapeutic power. No theorist of religion has failed to notice the importance of emotions in spiritual and ritual life, but truly systematic research has only recently delivered concrete data on the neurology, psychology, and anthropology of the emotional systems. This very recent "affective turn" has begun to map out a powerful territory of embodied cognition. Why We Need Religion incorporates new data from these affective sciences into the philosophy of religion. It goes on to describe the way in which religion manages those systems--rage, play, lust, care, grief, and so on. Finally, it argues that religion is still the best cultural apparatus for doing this adaptive work. In short, the book is a Darwinian defense of religious emotions and the cultural systems that manage them.
An inspired gathering of religious writings that reveals the "divine reality" common to all faiths, collected by Aldous Huxley "The Perennial Philosophy," Aldous Huxley writes, "may be found among the traditional lore of peoples in every region of the world, and in its fully developed forms it has a place in every one of the higher religions." With great wit and stunning intellect—drawing on a diverse array of faiths, including Zen Buddhism, Hinduism, Taoism, Christian mysticism, and Islam—Huxley examines the spiritual beliefs of various religious traditions and explains how they are united by a common human yearning to experience the divine. The Perennial Philosophy includes selections from Meister Eckhart, Rumi, and Lao Tzu, as well as the Bhagavad Gita, Tibetan Book of the Dead, Diamond Sutra, and Upanishads, among many others.
Since its birth in 1848, Spiritualism as a religion, science, and philosophy has experienced great highs and lows. At the center of this purely American-made modern-religious movement are "mediums"--the people who are able to communicate, in some way, with spirit entities that are no longer on the earth plane. Based on three years of on-site investigation, and a plethora of data and research collected on the modern Spiritualist movement in America, Talking to the Other Side focuses upon the ethno-religious aspects of the religion, mediumship, and the mediums themselves. The first four chapters offer an expansive review of the history of religion in America, mediumship, and the Spiritualist movement. Chapters 5-7 comprise the research and data that were compiled and analyzed based on fieldwork analysis, a comprehensive questionnaire, personal interviews, and published literature on the topic of Spiritualism and mediumship. According to Spiritualist mediums, "people don't die, bodies do." Talking to the Other Side offers a contemporary look into the lives and backgrounds of the mediums who bridge this world and the Spirit world, connecting those who have passed over with those they left behind.
When philosophy rescued him from an emotional crisis, Jules Evans became fascinated by how ideas invented over two thousand years ago can help us today. He interviewed soldiers, psychologists, gangsters, astronauts, and anarchists and discovered the ways that people are using philosophy now to build better lives. Ancient philosophy has inspired modern communities — Socratic cafés, Stoic armies, Epicurean communes — and even whole nations in the quest for the good life. This book is an invitation to a dream school with a rowdy faculty that includes twelve of the greatest philosophers from the ancient world, sharing their lessons on happiness, resilience, and much more. Lively and inspiring, this is philosophy for the street, for the workplace, for the battlefield, for love, for life.
A fascinating examination of ethics, religion and psychology, this selection of Schopenhauer's works contains scathing attack on the nature and logic of religion, and an essay on ethics that ranges from the American slavery debate to the vices of Buddhism. Throughout history, some books have changed the world. They have transformed the way we see ourselves - and each other. They have inspired debate, dissent, war and revolution. They have enlightened, outraged, provoked and comforted. They have enriched lives - and destroyed them. Now Penguin brings you the works of the great thinkers, pioneers, radicals and visionaries whose ideas shook civilization and helped make us who we are.
Do the gods love you? Cicero gives deep and surprising answers in two philosophical dialogues on traditional Roman religion.