Results for 'cosmic religious feeling'

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  1.  17
    Plato’s Cosmic Animal Vs. the Daoist Cosmic Plant: Religious and Ideological Implications.Richard McDonough - 2016 - Journal for the Study of Religions and Ideologies 15 (45):3-23.
    Heidegger claims that it is the ultimate job of philosophy to preserve the force of the “elemental words” in which human beings express themselves. Many of these elemental words are found in the various cosmogonies that have informed cultural ideologies around the world. Two of these “elemental words,” which shape the ideologies are the animal-model of the cosmos in Plato’s Timaeus and the mechanical models developed in the 17th-18th centuries in Europe. The paper argues that Daoism employs a third, and (...)
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  2.  18
    Joseph A. Bracken. “Feeling Our Way Forward: Continuity and Discontinuity Within the Cosmic Process”. [REVIEW]Ramón Cisneros-Ruelas - 2014 - Process Studies 43 (1):116-117.
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  3.  45
    Joseph A. Bracken. “Feeling Our Way Forward: Continuity and Discontinuity Within the Cosmic Process”. [REVIEW]Ramón Cisneros-Ruelas - 2014 - Process Studies 43 (1):116-117.
  4. Cosmic Gratitude.Robert C. Roberts - 2014 - European Journal for Philosophy of Religion 6 (3):65--83.
    Classically, gratitude is a tri-polar construal, logically ordering a benefactor, a benefice, and a beneficiary in a favour-giving-receiving situation. Grammatically, the poles are distinguished and bound together by the prepositions ”to’ and ”for’; so I call this classic concept ”to-for’ gratitude. Classic religious gratitude follows this schema, with God as the benefactor. Such gratitude, when felt, is a religious experience, and a reliable readiness or ”habit’ of such construal is a religious virtue. However, atheists have sometimes felt (...)
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  5. A Commentary on Eugene Thacker’s "Cosmic Pessimism".Gary J. Shipley & Nicola Masciandaro - 2012 - Continent 2 (2):76-81.
    continent. 2.2 (2012): 76–81 Comments on Eugene Thacker’s “Cosmic Pessimism” Nicola Masciandaro Anything you look forward to will destroy you, as it already has. —Vernon Howard In pessimism, the first axiom is a long, low, funereal sigh. The cosmicity of the sigh resides in its profound negative singularity. Moving via endless auto-releasement, it achieves the remote. “ Oltre la spera che piú larga gira / passa ’l sospiro ch’esce del mio core ” [Beyond the sphere that circles widest / (...)
     
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  6.  39
    Religious Identity and Openness in a Pluralistic World.David W. Chappell - 2005 - Buddhist-Christian Studies 25 (1):9-14.
    In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 25 (2005) 9-14 [Access article in PDF] Religious Identity and Openness in a Pluralistic World David W. Chappell Soka University Guiding Issues How do I understand my own identity as a religious person in light of the fact that I am open to the validity of the beliefs held by other traditions?Has my understanding of my own religious tradition been transformed, purified, and enriched (...)
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  7. Einstein and mysticism.Gary E. Bowman - 2014 - Zygon 49 (2):281-307.
    Albert Einstein deliberately and repeatedly expressed his general religious views. But what were his views of mysticism? His statements on the subject were few, relatively obscure, and often misunderstood. A coherent answer requires setting those statements in historical, cultural, and theological context, as well as examining Einstein's philosophical and religious views. Though the Einstein that emerges clearly rejected supernatural mysticism, his views of “essential” mysticism were—though largely implicit—more nuanced, more subtle, and ultimately more sympathetic than “mere appearance” suggests.
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  8.  16
    Nietzsche, Otto and religious feeling.Jim Urpeth - unknown
    On the assumption that religion is essentially an affective phenomenon this paper constructs an encounter between two of the most significant, seemingly diametrically opposed, critical accounts of the nature of religious feeling - those developed by Nietzsche and Otto respectively. After an exposition of these thinkers conceptions of religious feeling the paper attempts a critical evaluation of them focusing on the themes of immanence, naturalism and the linguistic and logical issues involved in the attempt to present (...)
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  9. Ritual and the religious feelings.Gareth Matthews - 1982 - In Steven M. Cahn & David Shatz (eds.), Contemporary Philosophy of Religion. Oxford University Press.
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  10. Schleiermacher on Language, Religious Feeling, and the Ineffable.Eric Sean Nelson - 2004 - Epoché: A Journal for the History of Philosophy 8 (2):297-312.
    This paper is about the relevance of the ineffable and the singular to hermeneutics. I respond to standard criticisms of Friedrich Schleiermacher by Karl Barth and Hans-Georg Gadamer in order to clarify his understanding of language, interpretation, and religion. Schleiermacher’s “indicative hermeneutics” is developed in the context of the ethical significance of communication and the ineffable. The notion of trace is employed in order to interpret the paradox of speaking about that which cannot be spoken. The trace is not a (...)
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  11.  5
    The natural history of religious feeling.Isaac Amada Cornelison - 1911 - and London,: G. P. Putnam's sons.
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  12. Kant on Religious Feelings - An Extrapolation.Birgit Recki - 2014 - European Journal for Philosophy of Religion 6 (3):85--99.
    The religious feeling considered in this paper is the feeling of awe that can be construed in the extrapolation of the feeling of respect for the law. The latter itself can be better understood in analogy to the feeling of the sublime. Hence the thesis of my interpretation and extrapolation is: a characterization of the religious feeling in Kant’s critiques of reason and their analyses of feelings is possible. It has to be understood (...)
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  13.  25
    Bodily Motions and Religious Feelings.Gareth B. Matthews - 1971 - Canadian Journal of Philosophy 1 (1):75 - 86.
    For when men pray they do with the members of their bodies what befits suppliants—when they bend their knees and stretch out their hands, or even prostrate themselves, and whatever else they do visibly, although their invisible will and the intention of their heart is known to God. Nor does He need these signs for the human mind to be laid bare to Him. But in this way a man excites himself to pray more and to groan more humbly and (...)
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  14.  9
    Benjamin Constant’s Ideas as an Opportunity for the Substantiation of Religious Feeling only as Emotion.Igor W. Kirsberg - 2021 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 63 (2):226-236.
    SummaryOn the basis of B. Constant’s ideas, this article discusses the possibility of studying religious feeling only as emotion and substantiates the superiority of this approach to the cognitive. The difficulties of the non-cognitive approach are mainly related to its fusion with the cognitive and can be overcome by a strict distinction between them. Religious feeling is thereby shown to be an ordinary emotion without any cognitive properties – only as a sensual stream that is specified (...)
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  15.  11
    Solovyov’s Philosophy as Rationalization of Religious Feelings and Behaviour.Kamen Dimitrov Lozev - 2017 - RAPHISA REVISTA DE ANTROPOLOGÍA Y FILOSOFÍA DE LO SAGRADO 1 (2).
    The article is dedicated to Vladimir Solovyov (1853 - 1900), the greatest Russian religious philosopher of the 19th Century. The main thesis is that the central ideas of Solovyov can be interpreted as philosophical reflections on fundamental religious feelings and aspects of religious behavior. With respect to this a detailed discussion of Solovyov’s teachings of ‘positive all-encompassing unity’ (всеединство), sobornost (togetherness, соборность) and Godmanhood (Divine Humanity, Богочеловечество) are discussed. Special attention is paid to Solovyov’s theocratic project of (...)
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  16. The Kantian Sublime: Aesthetic Judgment and Religious Feeling.A. Lazaroff - 1980 - Société Française de Philosophie, Bulletin 71 (2):202.
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  17. Signaling through the flames" : hell house performance and structures of religious feeling.Ann Pellegrini - 2015 - In Kimberly Jannarone (ed.), Vanguard performance beyond left and right. Ann Arbor: Univ Of Michigan Press.
     
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  18.  35
    The Kantian Sublime: Aesthetic Judgment and Religious Feeling.Allan Lazaroff - 1980 - Kant Studien 71 (1-4):202-220.
  19. Charles Davis, "Body as Spirit: The Nature of Religious Feeling". [REVIEW]Louis DuprÉ - 1977 - The Thomist 41 (3):441.
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  20.  10
    The Cosmic Common Good: Religious Grounds for Ecological Ethics by Daniel P. Scheid.John J. Fitzgerald - 2018 - Journal of the Society of Christian Ethics 38 (1):197-198.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Cosmic Common Good: Religious Grounds for Ecological Ethics by Daniel P. ScheidJohn J. FitzgeraldThe Cosmic Common Good: Religious Grounds for Ecological Ethics Daniel P. Scheid new york: oxford university press, 2016. 264 pp. $31.95Published shortly after the first encyclical to focus on the environment (Pope Francis's Laudato Si'), Daniel Scheid's first book is a significant advance in Christian ethics and religious ecology. (...)
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  21.  8
    The Religious Existentialists and the Redemption of Feeling.Anthony Malagon & Abi Doukhan (eds.) - 2019 - Lanham: Lexington Books.
    This book considers how the movement of existentialism—and the religious existentialists in particular—have contributed to a rethinking of the role of subjective experience for the philosophical enterprise in contrast to the rationalist and idealist traditions. It contributes to a rethinking of the cannon of existentialism.
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  22.  14
    The Cosmic Common Good: Religious Grounds for Ecological Ethics.Margaret R. Pfeil - 2016 - Journal of Catholic Social Thought 16 (1):131-132.
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  23.  25
    In this article, the authors address the problem of the correlation of laughing culture and religious experience. The complex dialectics of the relationship between religion and cultural laughter originates in the ritual activity of early forms of religions. The authors, tracing the main stages of the development of the laughing culture, dwell in detail on the current stage of socio-cultural development associated with the design of the digital space. The main methodological approach in the analysis of religious experience in cyberspace is the hermeneutical-phenomenological method of M. Eliade, implying that every person has religious feelings. The empirical basis of the study was the results of a sociological study of the dynamics of the value consciousness of young people, conducted from 2006 to 2019, as well as the information content of websites, groups in social networks, messenger channels and video hosting. В As a result of the study, the authors conclude that a special laughing. [REVIEW]Marina Fedorova & Mira Borisovna Rotanova - 2022 - Философия И Культура 3:23-37.
    Religion and Laughter in a Digital Society.
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  24.  11
    To feel with and for Friedrich Schleiermacher: On religious experience.Daniël P. Veldsman - 2019 - HTS Theological Studies 75 (4):1-5.
    The German systematic theologian Friedrich Schleiermacher has shaped Western Christian theological thinking in many ways. One such influential way has been his formulation and exposition of religious experience, and specifically the concept of the ‘feeling of absolute dependence’. From a brief account of his understanding of the ‘feeling of absolute independence’, a few critical remarks are made from the broader context of contemporary hermeneutical discourses, focusing on the constitutive role of affectivity and narrative identity in religious (...)
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  25.  36
    Emotional Experience and Religious Understanding: Integrating Perception, Conception and Feeling.Mark Wynn - 2005 - New York: Cambridge University Press.
    In this book Mark Wynn argues that the landscape of philosophical theology looks rather different from the perspective of a re-conceived theory of emotion. In matters of religion, we do not need to opt for objective content over emotional form or vice versa. On the contrary, these strategies are mistaken at root, since form and content are not properly separable here - because 'inwardness' may contribute to 'thought-content', or because emotional feelings can themselves constitute thoughts; or because, to put the (...)
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  26.  19
    The Religious Existentialists and the Redemption of Feeling.Abi Doukhan & Anthony Malagon (eds.) - 2019 - Lanham: Lexington Books.
    This book considers how the movement of existentialism—and the religious existentialists in particular—have contributed to a rethinking of the role of subjective experience for the philosophical enterprise in contrast to the rationalist and idealist traditions. It contributes to a rethinking of the cannon of existentialism.
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  27. The Feeling of Religious Longing and Passionate Rationality.Ruth Rebecca Tietjen - 2014 - European Journal for Philosophy of Religion 6 (3):131--152.
    What is the feeling of religious longing and how, if at all, can religious longing justify religious beliefs? Starting with an analogy between religious longing and basic physical needs and an analogy between religious longing and musical longing, I argue that the feeling of religious longing is characterized by four features: its generality, its indeterminate transcendent object which by its nature is not capable of empirical verification or falsification, its mode of being (...)
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  28.  19
    Feeling of absolute dependence or will to power?: Schleiermacher vs. Nietzsche on the conditions for religious subjectivity.Jan-Olav Henriksen - 2003 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 45 (3):313-327.
  29.  34
    Religious Involvement and Feelings of Connectedness with Others among Older Americans.R. David Hayward & Neal Krause - 2013 - Archive for the Psychology of Religion 35 (2):259-282.
    Some researchers maintain that one of the primary functions of religion is to help individuals develop a strong sense of connectedness with other people. However, there is little research on how a sense of connectedness arises. The purpose of this study is to examine this issue. A conceptual model is developed to test the following key hypotheses: blacks are more likely than whites to affiliate with Conservative Christian denominations; Conservative Christians attend worship services more often than individuals in other faith (...)
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  30.  86
    Does a 'cosmic consciousness' exist? Immortality and ethics in James' religious pragmatism.Tadd Ruetenik - 2006 - Transactions of the Charles S. Peirce Society 42 (3):417-430.
    : William James' investigation of religious experience neglected consideration of immortality. This was likely because, as James saw it, belief in personal immortality often engenders what can be called spiritual provincialism. In Human Immortality: Two Supposed Objections to the Doctrine (1897/1979), James brings up the phenomenon of psychological overload that occurs when an individual considers the immense numbers of humans who would inhabit Heaven if spiritual merit were determined democratically. Consideration of James' example shows the beginnings of his pragmatic (...)
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  31.  22
    Does a 'Cosmic Consciousness' Exist? Immortality and Ethics in James' Religious Pragmatism.Tadd Ruetenik - 2006 - Transactions of the Charles S. Peirce Society 42 (3):417-430.
    William James' investigation of religious experience neglected consideration of immortality. This was likely because, as James saw it, belief in personal immortality often engenders what can be called spiritual provincialism. In Human Immortality: Two Supposed Objections to the Doctrine (1897/1979), James brings up the phenomenon of psychological overload that occurs when an individual considers the immense numbers of humans who would inhabit Heaven if spiritual merit were determined democratically. Consideration of James' example shows the beginnings of his pragmatic notion (...)
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  32.  9
    Race, Religious Involvement, and Feelings of Personal Control in Middle and Late Life.Neal Krause - 2015 - Archive for the Psychology of Religion 37 (1):14-36.
    Research on differences in personal control among Blacks and Whites is conflicted. The purpose of this study is to see if differences in feelings of control between Blacks and Whites can be attributed to race differences in the use of religious resources. Developing a close relationship with God serves as the focal measure of religious involvement. The data come from a nationwide survey of middle-aged and older Blacks and Whites in the United States. A second-order factor model is (...)
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  33. Philip Freneau and the Cosmic Enigma. The Religious and Philosophical Speculation of an American Poet.[author unknown] - 1952 - Revue Philosophique de la France Et de l'Etranger 142:80-80.
     
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  34. Polanyi's "Cosmic Field"--Prophetic Faith or Religious Folly?Aaron Milavec - manuscript
    My paper is divided into three parts. In the first two parts, I intend to briefly explore three things Michael Polanyi got wrong followed by three things that Polanyi got right. In the final section, I will show how some sectors of contemporary microbiology are finding mechanisms that guide evolutionary development—just as Polanyi expected they would. Despite limitations, therefore, I shall conclude that Polanyi’s surmise that there are philogenetic forces guiding evolution has the prospect of being embraced by modern science.
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  35.  32
    An authentic feeling? Religious experience through Q&A websites.Rosa Scardigno & Giuseppe Mininni - 2020 - Archive for the Psychology of Religion 42 (2):211-231.
    As the “Sacred Place”—meant as the new space for religions offered by the Internet—demands for continuous investigations on the encounter between traditional narratives and social practices, the rapid growth of Question and Answering websites asks for improving social research about the Authenticity of the religious feeling as well as their responsibility in the construction of a shared knowledge. In this background, the aim of this study is to investigate the role of Q&A websites as additional interpretative resources in (...)
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  36.  26
    A Feel for the Game (I.) Sandwell Religious Identity in Late Antiquity. Greeks, Jews and Christians in Antioch. Pp. xii + 310. Cambridge: Cambridge University Press, 2007. Cased, £55, US$99. ISBN: 978-0-521-87915-. [REVIEW]Richard Flower - 2009 - The Classical Review 59 (2):541-.
  37. The Idea of Feeling in Rousseau's Religious Philosophy.A. C. Armstrong - 1911 - Philosophical Review 20:456.
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  38. Our Cosmic Insignificance.Guy Kahane - 2013 - Noûs 47 (2):745-772.
    The universe that surrounds us is vast, and we are so very small. When we reflect on the vastness of the universe, our humdrum cosmic location, and the inevitable future demise of humanity, our lives can seem utterly insignificant. Many philosophers assume that such worries about our significance reflect a banal metaethical confusion. They dismiss the very idea of cosmic significance. This, I argue, is a mistake. Worries about cosmic insignificance do not express metaethical worries about objectivity (...)
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  39.  19
    What does it feel like to be post-secular? Ritual expressions of religious affects in contemporary renewal movements.Naomi Irit Richman - 2018 - International Journal of Philosophy and Theology 79 (3):295-310.
    ABSTRACTThis paper seeks to problematise and complexify scholarly accounts of contemporary emotional repression in Western contexts by presenting counterevidence in the form of two examples of post-secular collective affectivity and their ritual expressions. It argues that both narratives of emotional repression and expression fail to capture the non-linear complexity of processes of cultural transformation, which have resulted in the simultaneous expression and repression of ritualistic affects that are products of our evolutionary embodied history. Drawing on insights from affect theory, this (...)
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  40.  32
    Philip Freneau and the Cosmic Enigma: The Religious and Philosophical Speculations of an American Poet. [REVIEW]J. L. B. - 1950 - Journal of Philosophy 47 (12):362-362.
  41.  12
    Cosmic consciousness: a study in the evolution of the human mind.Richard Maurice Bucke - 1901 - New York: Causeway Books.
    2010 Reprint of 1905 edition.This work is the magnum opus of Bucke's career, a project that he researched and wrote over many years. In it, Bucke described his own experience, that of contemporaries, and the experiences and outlook of historical figures including Buddha, Jesus, Paul, Plotinus, Muhammad, Dante, Francis Bacon, and William Blake. Bucke developed a theory involving three stages in the development of consciousness: the simple consciousness of animals; the self-consciousness of the mass of humanity ; and cosmic (...)
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  42.  57
    Our Cosmic Insignificance.Guy Kahane - 2013 - Noûs 48 (4):745-772.
    The universe that surrounds us is vast, and we are so very small. When we reflect on the vastness of the universe, our humdrum cosmic location, and the inevitable future demise of humanity, our lives can seem utterly insignificant. Many philosophers assume that such worries about our significance reflect a banal metaethical confusion. They dismiss the very idea of cosmic significance. This, I argue, is a mistake. Worries about cosmic insignificance do not express metaethical worries about objectivity (...)
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  43.  21
    X. The Idea of Feeling in Rousseau’s Religious Philosophy.A. C. Armstrong - 1911 - Archiv für Geschichte der Philosophie 24 (2):242-260.
  44. Mystical Feelings and the Process of Self-Transformation.Ruth Rebecca Tietjen - 2017 - Philosophia 45 (4):1623-1634.
    There is a need for inner recollection opposed to our everyday distraction. Our distraction is partly based on anthropological features and partly on social and cultural features. As well as feelings of distraction, we know experiences of being focussed from everyday life. As feelings in which distraction is absent, and as feelings in which we are partly and temporarily released from our own egocentric perspective, they remind us that a different kind of relation to ourselves and the world is possible. (...)
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  45.  48
    The Logic of Religious Thought: An Answer to Professor Eddington. By R. Gordon Milburn. (London: Williams & Norgate. 1929. Pp. 165. Price 6s.)Essays in Christian Philosophy. By Leonard Hodgson, M.A., D.C.L. (London: Longman's Green & Co. 1930. Pp. vi. + 175. Price 9s.)Man and The Image of God. By Hubert M. Foston, D.Lit. (London: Macmillan & Co. 1930. Pp. 228. Price 7s. 6d.)Immortability: An Old Man's Conclusions. By S. D. McConnell, D.D., LL.D., D.C.L. (London and New York: The Macmillan Co. 1930. Pp. 178. Price 6s. 6d.)The Soul Comes Back. By Joseph Herschel Coffin, Ph.D. (New York: The Macmillan Co. 1929. Pp. 207).Nature Cosmic, and Human and Divine. By James Young Simpson. (London: Oxford University Press, Humphrey Milford. 1929. Pp. ix. + 157. Price 6s.).The Present and Future of Religion. By C. E. M. Joad. (London: Ernest Benn, Ltd. 1930. Pp. 224. Price 10s. 6d.). [REVIEW]E. S. Waterhouse - 1930 - Philosophy 5 (20):647-.
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  46. Cosmic Spiritualism among the Pythagoreans, Stoics, Jews, and Early Christians.Phillip Sidney Horky - 2019 - In Cosmos in the Ancient World. New York: Cambridge University Press. pp. 270-94.
    This paper traces how the dualism of body and soul, cosmic and human, is bridged in philosophical and religious traditions through appeal to the notion of ‘breath’ (πνεῦμα). It pursues this project by way of a genealogy of pneumatic cosmology and anthropology, covering a wide range of sources, including the Pythagoreans of the fifth century BCE (in particular, Philolaus of Croton); the Stoics of the third and second centuries BCE (especially Posidonius); the Jews writing in Hellenistic Alexandria in (...)
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  47.  3
    Book Review: The Religious Existentialists and the Redemption of Feeling[REVIEW]Robert Vigliotti - 2019 - Marcel Studies 4 (1):41-43.
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  48.  20
    Mythical, Cosmic and Personal Order.Paul Grimley Kuntz - 1963 - Review of Metaphysics 16 (4):718 - 748.
    It is a commonplace that Marxist theories of order deal with the transition from one order to another, whereas most non-Marxist theories of order, whether of ideas or of societies, stress the stability of some established order, showing how, by gradual modification, it avoids the violence of revolutionary change. Wild's theory is one of the few non-Marxist theories of revolutionary transition. It stresses the breakdown of the mythical order and emergence of cosmic order which repairs the defects of its (...)
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  49.  41
    Expressions of Religious Thought and Feeling in the Chansons de Geste. [REVIEW]Sister M. St Irene Branchaud - 1944 - Thought: Fordham University Quarterly 19 (3):538-540.
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  50.  8
    Cosmic Purpose: An African Perspective.Aribiah David Attoe - 2022 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11 (4):87-102.
    In much of the literature concerning African theories of meaning, there are certain clues regarding what constitutes meaningfulness from an African traditional perspective. These are theories of meaning in life such as the African God’s purpose theory, which locates meaning in the obedience of divine law and/or the pursuit of one’s destiny; the vital force theory, which locates meaning in the continuous augmentation of one’s vital force through the expression and receipt of goodwill, rituals and the worship of God; and (...)
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