None of these painters was motivated solely by mystical concerns; each of them also painted works which were of a secular or non-spiritual nature. None the less, they were all deeply interested in and concerned about matters mystical. Through a careful examination of the primary documentation Ann Davis looks at the sources of their beliefs in Christianity, transcendentalism, and theosophy and theories of the fourth dimension, and attempts to put some of their major works into new contexts so that familiar paintings can be seen in a new and revealing mystical way.
None of these painters was motivated solely by mystical concerns; each of them also painted works which were of a secular or non-spiritual nature. None the less, they were all deeply interested in and concerned about matters mystical. Through a careful examination of the primary documentation Ann Davis looks at the sources of their beliefs in Christianity, transcendentalism, and theosophy and theories of the fourth dimension, and attempts to put some of their major works into new contexts so that familiar paintings can be seen in a new and revealing mystical way.
As well as producing one of the finest of all poetic traditions, ancient Greek culture produced a major tradition of poetic theory and criticism. Halliwell's volume offers a series of detailed and challenging interpretations of some of the defining authors and texts in the history of ancient Greek poetics: the Homeric epics, Aristophanes' Frogs, Plato's Republic, Aristotle's Poetics, Gorgias's Helen, Isocrates' treatises, Philodemus' On Poems, and Longinus On the Sublime. The volume's fundamental concern is with how the Greeks conceptualized the experience of poetry and debated the values of that experience. The book's organizing theme is a recurrent Greek dialectic between ideas of poetry as, on the one hand, a powerfully enthralling experience in its own right (a kind of 'ecstasy') and, on the other, a medium for the expression of truths which can exercise lasting influence on its audiences' views of the world. Citing a wide range of modern scholarship, and making frequent connections with later periods of literary theory and aesthetics, Halliwell questions many orthodoxies and received opinions about the texts analysed. The resulting perspective casts new light on ways in which the Greeks attempted to make sense of the psychology of poetic experience - including the roles of emotion, ethics, imagination, and knowledge - in the life of their culture.
The surest way to the hearts of a Canadian audience is to inform them that their souls are to be identified with rock, rapids, wilderness and virgin (but exploitable) forest. Multiculturalism, feminism, postmodernism and regionalism - these and other vital movements jostle for expression in Canada. This title deals with this topic.
Those interested in the concept of ecstasy would be forgiven for assuming that a sober scholastic like St. Thomas Aquinas had little place for the idea. Yet in this groundbreaking study, sure to refine our understanding of the Angelic Doctor, Peter Kwasniewski shows that St. Thomas contemplates the nature of ecstasy at key stages in the development of his thought and that it plays a crucial role in his doctrine of love. After a stimulating study of treatments of ecstasy in ancient philosophy, Sacred Scripture, and the medieval tradition prior to Aquinas, Kwasniewski finds that he can be seen as breathing new life into the concept. While his contemporary, St. Bonaventure, for example, tended to restrict ecstasy to the soul’s union with God, St. Thomas admitted the place of ecstasy in a variety of human activities. Furthermore, St. Thomas recognized that all love involves ecstatic transcendence, whether it be the creature’s self-oblation to the Creator, the reverence of an inferior for a superior, a superior’s generosity toward an inferior, or the mutual affection and help of equals joined in friendship. Love of persons for their own sake generates an ecstatic love in which the self is borne as a gift to another subject by sharing a common life aspiring to common goods. Kwasniewski also examines Aquinas on the question of whether or not God experiences ecstasy, and if so, in what ways. The Ecstasy of Love in the Thought of Thomas Aquinas makes a significant contribution to our understanding of the doctrine of love and to the interpretation of the thought of St. Thomas Aquinas. It is more than an analysis of key texts; it is an illuminating guide to the grammar of ecstasy.
In The Black Body in Ecstasy, Jennifer C. Nash rewrites black feminism's theory of representation. Her analysis moves beyond black feminism's preoccupation with injury and recovery to consider how racial fictions can create a space of agency and even pleasure for black female subjects. Nash's innovative readings of hardcore pornographic films from the 1970s and 1980s develop a new method of analyzing racialized pornography that focuses on black women's pleasures in blackness: delights in toying with and subverting blackness, moments of racialized excitement, deliberate enactments of hyperbolic blackness, and humorous performances of blackness that poke fun at the fantastical project of race. Drawing on feminist and queer theory, critical race theory, and media studies, Nash creates a new black feminist interpretative practice, one attentive to the messy contradictions—between delight and discomfort, between desire and degradation—at the heart of black pleasures.
Once again, for the first time, Marx and Durkheim join forces while exploring the moral economy of neoliberalism. Resignation and Ecstasy provides a fresh perspective on the immortal vortex of sacred energies pulsating beneath the peculiar logic of modern accumulation. Relying on dialectical methods, classical sociology and psychoanalysis are reconstituted within an Hegelian social ontology to differentiate the ephemeral from the eternal aspects of social life.
Here two Western-born lamas of the Nyingma tradition of Vajrayana Buddhism explore what it means to be utterly emotionally alive. Written in contemporary, nonacademic language, this book is a radical challenge to the misconception that inner Vajrayana is primarily an esoteric system of ritual and liturgy. The authors teach that emotions can be embraced as a rich and profound opportunity for realization. This fiercely compassionate battle cry rallies all who are audacious enough to appreciate emotions for their supreme potential as vehicles for awakening.
The eight papers in this volume were originally presented at the centennial conference on Franz Kafka held at the University of Calgary in October 1983. As diverse in approach and methodology as these papers are “the general drift of the volume is away from Germanistik towards ‘state-of-the-art’ methods.” The opening articles by Charles Bernheimer and James Rolleston both deal with the similarities and contrasts between Kafka and Flaubert, with Bernheimer focusing on the “I” and the dilemma of narration in Kafka’s early story, “Wedding Preparation in the Country,” and Rolleston on the time-dimensions in the Kafka’s work that link him to the Romantics. Other articles in the volume deal with the complex interrelationships between author and narrator, and implied author and implied reader; with Kafka’s place in the European fable tradition and in classic and Romantic religious traditions; with Kafka’s diaries; and with his female protagonists.
Challenging the dominant scholarly consensus that Nietzsche is simply an enemy of religion, Tyler Roberts examines the place of religion in Nietzsche's thought and Nietzsche's thought as a site of religion. Roberts argues that Nietzsche's conceptualization and cultivation of an affirmative self require that we interrogate the ambiguities that mark his criticisms of asceticism and mysticism. What emerges is a vision of Nietzsche's philosophy as the enactment of a spiritual quest informed by transfigured versions of religious tropes and practices. Nietzsche criticizes the ascetic hatred of the body and this-worldly life, yet engages in rigorous practices of self-denial--he sees philosophy as such a practice--and affirms the need of imposing suffering on oneself in order to enhance the spirit. He dismisses the "intoxication" of mysticism, yet links mysticism, power, and creativity, and describes his own self-transcending experiences. The tensions in his relation to religion are closely related to that between negation and affirmation in his thinking in general. In Roberts's view, Nietzsche's transfigurations of religion offer resources for a postmodern religious imagination. Though as a "master of suspicion," Nietzsche, with Freud and Marx, is an integral part of modern antireligion, he has the power to take us beyond the flat, modern distinction between the secular and the religious--a distinction that, at the end of modernity, begs to be reexamined.
