عرفان مسیحی آگنوستیسیسم الهیات عرفانی مسیحی ندانم‌انگاری مسیحی سکوت گرایی (فلسفه مسیحی) ندانم‌گرایی (دیدگاهی فلسفی) الهیات عرفانی شرقی ادیان شرق (در مقابل ادیان غرب) عرفان شرقی English Springer 2021 آرامش گرایی، اگنوستیک و عرفان: ترسیم گفتمان فلسفی شرق و غرب Table of contents :,Preface,Acknowledgements,Contents,Editor and Contributors,Part I The Quietist Thinking,1 Philosophical Thinking: An Introduction,1 Part I. The Quietist Thinking,2 Part II. The Agnostic Mind,3 Part III. The Mystic’s World,References,2 What is Philosophical Quietism (Wittgensteinian and Otherwise)?,1 Introduction,2 The Wittgensteinian Roots of Quietism,3 Four Candidates for Quietism,4 Quietism and Scientific Theories in Philosophy,5 Philosophical Methodology with a Quietist Constraint,6 Conclusion,References,3 Silence as a Therapeutic Device: A Case for Śūnyavāda as Philosophical Quietism,1 Introduction,2 Śūnyavāda and the Question of Language,3 Śūnyavādin’s Critique of Pramāṇa System,4 Śūnyavādin’s Non-essentialism (Nisvabhāvatā) and Its Relation to Their Soteriology,5 Śūnyavādin’s No-Thesis Stance as Philosophical Quietism,References,4 Rationalistic Value Realism as a Religion Without God: An Option for Metaethical Quietism,1 Quietist Aspects of Contemporary Rationalistic Moral Realism,2 Dworkin’s Comprehensive Value Realism,3 Metaethical Cognitivism Without Metaphysics,4 Groundless Value Realism as a Religion Without God,5 Concluding Queries,References,5 Does the Ineffability of Brahman Lead to Quietism? Śaṅkara on the Indispensability of Language,1 Introduction,2 The Role of Scriptural Testimony,3 Four Mahāvākyas and Brahman,4 Advaitic Theory of Verbal Cognition and Knowledge,5 Brahman’s Ineffability and the Limitation of Language,6 Conclusion,References,Part II The Agnostic Mind,6 Sañjaya’s Ajñānavāda and Mahāvīra’s Anekāntavāda: From Agnosticism to Pluralism,1 Ancient Jaina Texts and the School of Ajñāna,2 Ancient Buddhist Texts and Sañjaya,3 Ajñānavāda and Syādavāda: Influence of the One Over the Other,4 Śaṅkara Critiques Anekāntavāda or Ajñānavāda?,5 Conclusion,References,7 Agnosticism, Atheism, and Naturalism’s Imaginaire: A Defense of God and Religion,1 Secularism and the West,2 Clifford and James,3 Science, Religion, and Secularism,4 Is Religion Socially Pernicious?,5 Pascal’s Real Challenge,6 Revisiting Aquinas,7 Conclusions,References,8 Mystical Theistic Ineffability and Agnosticism,1 Ineffability and Agnosticism,2 The Principle of Charity,3 The Internal Objection and the External Objection,4 Ineffability Defended,5 Functionalist Ascriptions,References,9 An Agnostic Deconstruction of Mysticism and the Philosophical Value of Its Truth Claims,1 Introduction,2 The Method of Deconstructionism,3 Zen Buddhism and Absolute Nothingness,4 Biosophy and Emotion,5 Kabbalah and Ein-Sof,6 The Final Analysis,7 Conclusion,References,Part III The Mystic’s World,10 Plotinus and Godlike Virtues,1 An Inconsistent Triad?,2 Aristotle on Mortal and Immortal Thinking,3 Which Gods? Which Virtues?,4 The God at the Center,5 A Concluding Remark,References,11 Connection Between Faith and Reason in Religious Mysticism,1 Introduction,2 Defining Faith,3 Relation Between Faith and Reason,4 Inclusivism, Exclusivism and Pluralism,5 Conclusion,References,12 Mysticism of Experience, Faith in Communication: Nietzsche and Kierkegaard,1 Introduction,2 Nietzsche: General Thought and Individual Experience,3 Kierkegaard: Objective Reason and Subjective Existence,4 Conclusion,References,13 Encoded Language as Mystical Revelation Among the Bāuls of West Bengal,1 Medieval Folk-Poets and Modern Bengali Bāul Minstrels,2 Buddhist Syncretic Heterodoxy,3 Coded Language,4 Ethnographic Exegesis,5 Concluding Reflections,References,14 The Cosmic World, the Mystical Mind and the Vedic Concept of Origination,1 Introduction,2 What is It to Be a Mystery?,3 Origination Versus Creation: Parallels Between Hindu Mysticism and Christian Mysticism,4 The Mystical Mind,5 A Concluding Remark,References,15 Concluding Questions,1 Quietism and the Limits of Language,2 Agnosticism and the Limits of Human Reason,3 Mysticism and the Known-Unknown Puzzle,Index text ترجمه ماشینی: ساکت گرایی نامی است (به ویژه در الهیات کاتولیک رومی) به مجموعه ای از عقاید که در اواخر دهه 1670 و 1680 در فرانسه، ایتالیا و اسپانیا محبوبیت یافتند، به ویژه با نوشته های عارف اسپانیایی میگل دو مولینوس (و متعاقباً) فرانسوا مالاوال و مادام گویون) و توسط پاپ اینوسنتی یازدهم در گاو پاپ، کشیش کوئلستیس در سال 1687 به عنوان بدعت محکوم شدند. منتقدان بدعت "آرام گرا" را شامل بالا بردن اشتباه "تفکر" بر "مراقبه" و سکون فکری می دانستند. بر دعای آوازی، و انفعال درونی نسبت به عمل پرهیزگارانه در روایتی از دعای عرفانی، رشد معنوی و اتحاد با خدا (یکی که در آن اتهام، امکان دستیابی به حالتی بدون گناه و اتحاد با الوهیت مسیحی وجود داشت). ----------- Quietism is the name given (especially in Roman Catholic theology) to a set of beliefs that rose in popularity in France, Italy, and Spain during the late 1670s and 1680s, particularly associated with the writings of the Spanish mystic Miguel de Molinos (and subsequently François Malaval and Madame Guyon), and which were condemned as heresy by Pope Innocent XI in the papal bull Coelestis Pastor of 1687. The "Quietist" heresy was seen by critics to consist of wrongly elevating "contemplation" over "meditation", intellectual stillness over vocal prayer, and interior passivity over pious action in an account of mystical prayer, spiritual growth and union with God (one in which, the accusation ran, there existed the possibility of achieving a sinless state and union with the Christian Godhead). (منبع: ویکی پدیا) Author book 1401-06-14 1401-11-08