Frithjof Schuon was the leading figure in the perennialist school of comparative religious thought.

Frithjof Schuon s work is a unique guide for souls seeking clarity in complex times.In this revised edition, fully retranslated from the original French, the book s signature essay, "To Have a Center," focuses on restoring ourselves to our full birthright as beings "made in God s image." Additional essays explore such themes as genius, intelligence.

This collection of letters by Frithjof Schuon, the foremost spokesman of the perennial philosophy, contains nearly 200 newly translated letters from Schuon's youth to old age as written to friends, spiritual seekers, scholars, and others. Among the letters are those that address, in a simpler and more accessible manner, the same metaphysical subjects that continually recur in Schuon's published works. Other letters relate to the spiritual life in its simple and concrete aspects, by answering such fundamental questions as "Why (...) is there evil in the world?", "How can I recognize if I am on a wrong path?", and "What should I do to be saved?" Finally, there are letters that relate to various aspects of Schuon's life, most of which were written to his closest friends. While not a comprehensive autobiography, these letters offer an intimate view of certain key moments in his life. Taken as a whole, the present collection of letters offers insights into the content of Frithjof Schuon's message-his exposition of the perennial philosophy-as well as a glimpse into his life as messenger of that philosophy. (shrink)

In this book, which has been called a synthesis of his whole message, Frithjof Schuon invites us to explore aspects of humankind’s relationship with the Divine, including our sense of the sacred, the conditions of our existence, the symbolism of the human body, and the question of accepting or refusing God’s message. In doing so, Schuon paves the way for a true spiritual engagement. This revised edition has been fully retranslated and contains valuable editor’s notes and a glossary, plus (...) a fascinating appendix of previously unpublished writings. (shrink)

L'auteur aborde l'illusion transcendantale de Kant, la méthode génético-critique de Feuerbach, l'aliénation de Marx, le renversement du platonisme de Nietzsche, le surmoi de Freud, etc. Selon lui, la conjonction et la coordination des deux termes de logique et transcendance supposent une discrimination implacable : celle du principe de réalité.

Frithjof Schuon's works provide invaluable keys to understanding the formal contradictions between the world's religions as well as their transcendent unity. This revised edition of his writings on esoterism--the inward and universal dimension of religion, also called the sophia perennis ("perennial wisdom")--features a new translation from the original French as well as more than 60 pages of new material, including previously unpublished selections from his letters and other private writings.

"Un peuple qui oublie son passé n'a pas d'avenir", disait très justement W. Churchill. D'un point de vue universel et métaphysique, "chaque civilisation ancienne, écrit F. Schuon, vit comme sur un souvenir du Paradis perdu, et se présente comme le rameau le plus direct de l'"âge des Dieux"". Cette caractéristique des temps anciens mérite plus que jamais d'être soulignée, d'autant que les spécialistes de l'histoire des religions la perdent trop souvent de vue. Sans cette clé, cependant, toute tentative de comprendre (...) le passé lointain est vouée l'échec. Dans ce remarquable ouvrage, Fritjhof Schuon retrace la chute progressive de l'homme moderne, et "la glissade vers le bas" des chrétiens révoltés contre leur tradition. Il traite également de la polémique - ou du dialogue truffé de malentendus - qui opposa hellénistes et chrétiens, du chamanisme peau-rouge et des peuples mongoloïdes en général, ainsi que de la signification particulière et universelle du monachisme. Il conclut avec l'essai "Religio perennis", la "religion invisible" ou "sous-jacente" qui résume ce qui est au coeur de toutes les religions et qui est l'essence de la religion en tant que telle, le temps lui-même n'étant, "qu'un mouvement spiroïdal autour d'un Centre immuable". (shrink)

This late work of Frithjof Schuon represents a general survey of his metaphysical perspective, which is that of the Sophia perennis, or "perennial wisdom" at the heart of the world's religions. This new edition features a fully revised translation from the French original as well as over 50 pages of new material, including previously unpublished selections from the author's letters and other private writings.

Geistige Einsichten eines der bedeutendsten Religionsphilosophen In längeren und kürzeren Betrachtungen versucht der Autor die Urlehre zu ergründen, jenes "durch Menschenalter hindurch stets neugestaltig wiederkehrende und ewig sich gleich bleibende Wissen von den letzten Zusammenhängen." Mit seinen Gedanken möchte Frithjof Schuon den Leser zu einer Weltanschauung führen, die den ganzen Menschen umfasst, die lebendig und tiefgründig ist. Äußerlich besehen reihen sich die Betrachtungen in diesem Buch beinahe zusammenhanglos aneinander, doch innerlich sind sie geschlossen und eindeutig. So liegt dieses Buch (...) vor uns wie ein nie gewordener und nie beschlossener Gedankenkreis. (shrink)

With extraordinary elegance and philosophic power, Frithjof Bergmann presents a genuine rethinking of freedom. By changing the focus from outside to inside the person, Bergmann shows how freedom can be a reality in self-growth, parenting, education, and in shaping a society that stimulates rather than stunts the self.

Lines of Identity are important elements in Existential Graphs. They can be assembled to whole networks called “ligatures.” They are not straightforwardly understandable: for example, in constrast to LoI, ligatures may stand for more than one object.This article elaborates the handling of ligatures. It is precisely investigated how ligatures are dealt with in the calculus and how they can be modified without changing the meaning of a graph. Finally, a sufficient criterion for reading a ligature similar to a LoI is (...) provided, as well as an algorithm which grasps the correct meaning of an existential graph even if it contains arbitrarily complex ligatures. (shrink)

Schuon asserts that to transcend religious differences, we must explore the esoteric nature of the spiritual path back to the Divine Oneness at the heart of all ...

The first part of this paper argues that the various contending positions in the contemporary Theory of Value share one tacit presupposition, namely that the world of facts is value?neutral. Some of the sources of this premise are identified and a critique attempts to show that it cannot be defended. The second part delineates the general implications that the abandonment of this premise would have for the Theory of Value and outlines an alternative position.

In lieu of an abstract, here is a brief excerpt of the content:The Purpose of Hegel's System FRITHJOF H. BERGMANN THIS ESSAYIS MEANTtO answer the question: what was Hegel really trying to do; what was the program that his system attempted to execute; what was the general enterprise that his philosophy sought to perform? Two things are clear: (1) Hegel insisted that philosophy had to be systematic. He ridiculed philosophers who made disconnected assertions and accused them of "shallowness" and (...) of "inspirationalism." The systematic exposition of philosophy was for Hegel synonymous with doing philosophy scientifically. If a proposition was not presented in the context of a philosophic system, it could not be more than a bald and unsupported assertion that did not merit serious philosophical consideration? (2) Hegel claimed that his own system demonstrated the "necessity" of its contents. The majority of the German Hegel scholars, Haym, Haering, Fischer, Rosenzweig, and Glockner, for example, never attempted to arrive at a precise explication of the function of Hegel's system or of his concept of necessity. They were interested in altogether different questions. The Englishspeaking scholars are generally agreed that by "necessity" Hegel meant "deductive certainty" or something very akin to it and that his system was therefore intended to demonstrate the indubitability, the certainty, or the a priority, of the propositions it contains. The deductions of Hegel's system were, according to them, designed to guarantee the factual truth of the statements derived. The general function of the system was to eliminate doubt. Stace, for example, defends this interpretation in his well-known book The Philosophy of Hegel. 2 In fact, he regards this claim to deductive certainty as the "cardinal claim" of Hegel's philosophy and extends it furthermore beyond the limits of Hegel's system so that, according to him, every possible true proposition can be established with logical necessity. Stace says: If we could discover a first principle, and could prove that it followed by logical necessity from that first principle that there must be a world and that it must be just the sort of world it is, then we should have an explanation.... Thus a philosophy which would genuinely explain the world will take as its first principle not a cause but a reason. From this first reason it will proceed to deduce the world, not as an effect, but as a logical consequent. We shall then see not merely that things are as they are, but we shall see why xCf. Preface to the Phenomenology. W. T. Stace, The Philosophy of Hegel (New York: Dover Publications Inc., 1955). [189] 190 HISTORY OF PHILOSOPHY they are as they are. This is the fundamental Hegelian idea of explanation. This is what tIegel's philosophy attempts to do? Later in the book Stace examines the "extraordinary position" which Hegel "takes up" on the question of the "contingency of nature." Hegel, as Stace points out, believed that particular facts and things cannot be deduced, that the "details of nature.., are governed by contingency and caprice." This position, according to Stace, "will not bear examination." Stace ascribes to tIegel the premise that "there is in this stone, or this man, nothing but thought, nothing but universals," and it, in Stace's opinion, implies that everything can be deduced. "If we are to have an idealistic monism it must explain everything from its single first principle, thought. And that means that it must deduce everything. To leave anything outside the network of deduction, to declare anything utterly undeducible, is simply dualism." * To answer this interpretation thoroughly, the character and purpose of Hegel's system has to be explained. This we shall attempt in the remainder of this essay. But three points can be made in a preliminary way: 1) Is the position which Hegel did not hold, but which he should have held, according to Stace, any more tenable than the position which Stace rejects as inconsistent? Is it really conceivable that every last fact concerning tile universe--including the number of hairs on Hegel's head--could be "logically deduced" from a first principle? 2) Did Hegel really accept the premise which in Stace's opinion implies that every fact must be deducible? This would certainly be important, since Ilegel... (shrink)

Background: Studies from Western countries show that doctors working in neonatal intensive care units find withdrawal of treatment to be their most difficult ethical dilemma. There is less knowledge of how this is experienced in other economic, cultural, religious and educational contexts.Objectives: To explore and describe how Indian doctors experience ethical dilemmas concerning the withdrawal of treatment among critically sick and/or premature neonates.Method: Qualitative data from interviews was analysed according to Giorgi's phenomenological approach. The subjects were 14 doctors with various (...) levels of neonatal experience, recruited from two state‐owned NICUs in India. Main outcome measures: description reflecting the nature of ethical dilemmas and how they are experienced.Results: All doctors reported situations where the question of withdrawal of treatment was experienced as the worst part of their job. They felt that they lacked training in how to handle such dilemmas, and some had never talked about ethics before. They were especially concerned about non‐medical considerations that do not feature in current treatment guidelines. In describing their personal experiences, the informants mentioned their sense of responsibility in situations where they were aware that their decisions would influence a family's economy and reputation, availability of food and education for siblings, other children's access to equipment in the unit, and the use of resources in an underprivileged population. Sometimes lack of resources, usually ventilators, forced them to make decisions about which babies should get the chance to live. Other reported dilemmas included difficulties co‐operating with uneducated and poor parents.Conclusion: While Western doctors seem to focus on the rights and problems of the individual child, Indian doctors tend to refer to consequences for other children, for parents and society. There is a need for further research in this field, and for the development of guidelines on how to cope with differences in resources, and how to handle different patient groups’ cultural and religious concerns. (shrink)

This new edition of Logic and Transcendence, his most important philosophical work, is a fully revised translation from the French original and contains:.

"I have met with no more impressive work in the comparative study of Oriental and Occidental religion". -- T.S. Eliot. A momentous volume.

This work gathers together essays by eighteen internationally known scholars, including Huston Smith, James Cutsinger, Philip Sherrard and Martin Lings. Frithjof Schuon's considerable influence on the thinking of contemporary philosophers and specialists in comparative religion is reflected in the wide range of contributions which make up this fascinating volume.

These essays examines the spiritual patrimony of humanity.

This new edition of Frithjof Schuon's Spiritual Perspectives and Human Facts is a fully revised translation of the French edition, and has an extensive Appendix ...

Frithjof Schuon (1907-1998), the author of more than 25 books on religion and spirituality, is the foremost representative of the "Perennialist" or "Traditionalist" school of comparative religious thought. This new edition of Logic and Transcendence, his most important philosophical work, is a fully revised translation from the French original and contains:.

We argue that deliberative decision-making that is inclusive, transparent and accountable can contribute to more trustworthy and legitimate decisions on difficult ethical questions and political trade-offs during the pandemic and beyond.

Essays covering a wide range of subjects: spiritual symbolism, the afterlife, and more.

In many ways a culmination of Schuon's lifework...Affords surprising insights... that startle the reader into new understanding - Parabola.

Schuon proposes a view of man contradictory to the image of modern psychology; he views human nature in relationship to God.

Reni Guinon and Frithjof Schuon illuminate each other, both through their unanimity and the specific points where they differ.

L'homme moderne, ironiquement baptisé "homo festivus" par Philippe Muray, est spirituellement et psychologiquement dépourvu de centre. Pourtant tout espoir n'est pas perdu pour lui, car il y a un Centre surhumain qui est toujours à notre portée et dont nous portons la trace en nous-mêmes, étant donné que nous sommes faits à l'image du Créateur. Si décentré que soit l'Homme, dès qu'il se tourne sincèrement vers le Ciel, son rapport avec Dieu lui confère un centre.