Although ietsism, which comes from a Dutch term referring to “somethingism,” came on the religious scene a couple of decades ago, Anglophone publications springing from serious reflections on this term have only just recently appeared. This paper constitutes an attempt at addressing a couple of questions pertaining to this rather novel term. Two of these main questions concern the characteristics of ietsism that set it apart from other faith orientations, and the means by which ietsism is able to stand up (...) to the test of its practical worth in terms of promising to fulfil a profound need in human life. (shrink)

This paper intends to append the frame of dialectic upon St. John of the Cross’ delineation of mysticism. Its underlying hypothesis is that the dialectical structuring of St. John’s mystical theology promises to unravel the web of relational concepts embedded within his immense writings on this unique phenomenon. It is hoped that as a consequence of this undertaking, relevant pairs of correlative opposites that figure prominently in mysticism can be elucidated and perhaps come to some form of resolution.

This book represents a study of Evelyn Underhill's premier work on mysticism, using Hegel's dialectics and Kant's theory of the sublime as interpretive tools. It especially focuses on two prominent features of Underhill's text: the description of the mystical life as one permeated by an intense love between the mystic and infinite reality, and the detailed delineation of stages of mystical development. Given these two features, the text lends itself to a construction of a valuable discourse predicated on dialecticism, sublimity, (...) and mysticism. The book also articulates a number of insights into the content and nature of the writings of Christian mystics. (shrink)

Inherent in the self–other dynamic structure are the mechanisms to reduce the other to the self, to surrender the self to the other, to place an insurmountable wedge between them, and to effect a harmonious, mutually beneficent relationship. In this paper, I explore the varied self–other relations between the self in hope, confronting the prospect of its death as other. I also endeavour to unravel a possible eclipse of the above self–other patterns, which can serve as an indication of the (...) uniqueness and perhaps the mystery that surround our attempts to come to terms with the reality of our own mortality. (shrink)