Martin Schöneld
- Published in print:
- 2000
- Published Online:
- May 2006
- ISBN:
- 9780195132182
- eISBN:
- 9780199786336
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195132181.003.0005
- Subject:
- Philosophy, History of Philosophy
This chapter explores Kant’s studies from 1754 to 1757, the application of his dynamic perspectives to fire, tides, the Earth’s rotation, climate, winds, and earthquakes. Section 1 surveys the ...
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This chapter explores Kant’s studies from 1754 to 1757, the application of his dynamic perspectives to fire, tides, the Earth’s rotation, climate, winds, and earthquakes. Section 1 surveys the background of Kant’s efforts in the 1750s, such as how his earthquake papers relate to the Lisbon tsunami (1755), and describes his co-discovery of sea wind patterns and his discovery of the monsoon dynamics. Section 2 examines Kant’s study of the fate of Earth’s rotation (1754) and its correct determination of the dynamic interplay among lunar period, tidal forces, oceanic friction, and the long-term slowdown of Earth’s rotation. Section 3 discusses Kant’s Master’s Thesis (1755), his chemical conjectures on fire, and his attempt to clarify the spatial energy field, the ether. Section 4 examines Kant’s qualitative approach to cosmological questions and his heuristic reliance on analogical reasoning.Less
This chapter explores Kant’s studies from 1754 to 1757, the application of his dynamic perspectives to fire, tides, the Earth’s rotation, climate, winds, and earthquakes. Section 1 surveys the background of Kant’s efforts in the 1750s, such as how his earthquake papers relate to the Lisbon tsunami (1755), and describes his co-discovery of sea wind patterns and his discovery of the monsoon dynamics. Section 2 examines Kant’s study of the fate of Earth’s rotation (1754) and its correct determination of the dynamic interplay among lunar period, tidal forces, oceanic friction, and the long-term slowdown of Earth’s rotation. Section 3 discusses Kant’s Master’s Thesis (1755), his chemical conjectures on fire, and his attempt to clarify the spatial energy field, the ether. Section 4 examines Kant’s qualitative approach to cosmological questions and his heuristic reliance on analogical reasoning.
William A. Richards and G. William Barnard
- Published in print:
- 2015
- Published Online:
- May 2016
- ISBN:
- 9780231174060
- eISBN:
- 9780231540919
- Item type:
- chapter
- Publisher:
- Columbia University Press
- DOI:
- 10.7312/columbia/9780231174060.003.0019
- Subject:
- Psychology, Psychopharmacology
The Taboo of Knowing who you Are and the future of psychedelic studies.
The Taboo of Knowing who you Are and the future of psychedelic studies.
Michael Ayers
- Published in print:
- 2005
- Published Online:
- July 2005
- ISBN:
- 9780195177602
- eISBN:
- 9780199835553
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195177606.003.0003
- Subject:
- Philosophy, History of Philosophy
In 1978, two books were published that became standard commentaries on Descartes's Meditations. One was Bernard Williams's Descartes: The Project of Pure Enquiry, the other Margaret Wilson's ...
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In 1978, two books were published that became standard commentaries on Descartes's Meditations. One was Bernard Williams's Descartes: The Project of Pure Enquiry, the other Margaret Wilson's Descartes. This chapter starts from an issue of interpretation to which both books give some prominence, and which concerns the structure of Descartes' argument for his distinction between mind and body. It suggests that what are presented and can appear as two stages of Descartes's argument in the Second and Sixth Meditations are distinct arguments, although both build on the skeptical argument of the First Meditation and Descartes sees them as related by a certain informal movement of thought. The conclusion of the first plays no formal role in the second, and it is argued that despite some features of the Second Meditation persuasively discussed by Wilson, Descartes does not conflate them. It is shown how these different, but connected, arguments relate to a significant difference among certain classic reactions to Cartesian dualism — a difference that continues to resonate in present-day philosophy. The chapter ends by offering some considerations in favor of the most radical line of criticism considered.Less
In 1978, two books were published that became standard commentaries on Descartes's Meditations. One was Bernard Williams's Descartes: The Project of Pure Enquiry, the other Margaret Wilson's Descartes. This chapter starts from an issue of interpretation to which both books give some prominence, and which concerns the structure of Descartes' argument for his distinction between mind and body. It suggests that what are presented and can appear as two stages of Descartes's argument in the Second and Sixth Meditations are distinct arguments, although both build on the skeptical argument of the First Meditation and Descartes sees them as related by a certain informal movement of thought. The conclusion of the first plays no formal role in the second, and it is argued that despite some features of the Second Meditation persuasively discussed by Wilson, Descartes does not conflate them. It is shown how these different, but connected, arguments relate to a significant difference among certain classic reactions to Cartesian dualism — a difference that continues to resonate in present-day philosophy. The chapter ends by offering some considerations in favor of the most radical line of criticism considered.
Jane Naomi Iwamura
- Published in print:
- 2011
- Published Online:
- January 2011
- ISBN:
- 9780199738601
- eISBN:
- 9780199894604
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199738601.003.0003
- Subject:
- Religion, Religion and Society
Celebrity defines a new authorial framework, as the Maharishi Mahesh and his Transcendental Meditation movement gain legitimacy through the guru’s association with well-known entertainment stars in ...
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Celebrity defines a new authorial framework, as the Maharishi Mahesh and his Transcendental Meditation movement gain legitimacy through the guru’s association with well-known entertainment stars in the 1960s. The spectacle of celebrity spiritual seekers lend a hyperreal dimension to American’s understanding of Asian religions as these media engagements surreptitiously offer the sense of a more direct encounter. This chapter offers close readings of the cover stories that appeared in American popular magazines and pays close attention to the high-impact images that accompanied the text. Representations of Mahesh could easily be divided into two camps, critical or reverent, and were informed by the generational perspective of both reporter and magazine. Despite an apparent cultural shift in attitudes toward Asian religious alternatives and celebrity endorsement, both youthful enthusiasts and their reluctant predecessors drew on Orientalist notions to make their case. The representation of India in press reports and Mahesh’s modern-day incarnation, Deepak Chopra, are also discussed.Less
Celebrity defines a new authorial framework, as the Maharishi Mahesh and his Transcendental Meditation movement gain legitimacy through the guru’s association with well-known entertainment stars in the 1960s. The spectacle of celebrity spiritual seekers lend a hyperreal dimension to American’s understanding of Asian religions as these media engagements surreptitiously offer the sense of a more direct encounter. This chapter offers close readings of the cover stories that appeared in American popular magazines and pays close attention to the high-impact images that accompanied the text. Representations of Mahesh could easily be divided into two camps, critical or reverent, and were informed by the generational perspective of both reporter and magazine. Despite an apparent cultural shift in attitudes toward Asian religious alternatives and celebrity endorsement, both youthful enthusiasts and their reluctant predecessors drew on Orientalist notions to make their case. The representation of India in press reports and Mahesh’s modern-day incarnation, Deepak Chopra, are also discussed.
Raffaella De Rosa
- Published in print:
- 2010
- Published Online:
- February 2010
- ISBN:
- 9780199570379
- eISBN:
- 9780191722455
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199570379.003.0005
- Subject:
- Philosophy, Philosophy of Mind, History of Philosophy
This chapter discusses a second type of externalist account of Cartesian sensations – viz., a teleofunctional one – and its alleged advantage of dissolving the problem of sensory misrepresentation ...
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This chapter discusses a second type of externalist account of Cartesian sensations – viz., a teleofunctional one – and its alleged advantage of dissolving the problem of sensory misrepresentation (since, according to this account, sensory ideas end up being representations of their correct objects, i.e., ecological properties). The chapter argues that this reading lacks textual support (since the teleological jargon of Meditation Six can be read in alternative ways); it introduces more theoretical problems than it solves for Descartes; and it does not have the advantage of solving the problem of sensory misrepresentation that it is advertised as having.Less
This chapter discusses a second type of externalist account of Cartesian sensations – viz., a teleofunctional one – and its alleged advantage of dissolving the problem of sensory misrepresentation (since, according to this account, sensory ideas end up being representations of their correct objects, i.e., ecological properties). The chapter argues that this reading lacks textual support (since the teleological jargon of Meditation Six can be read in alternative ways); it introduces more theoretical problems than it solves for Descartes; and it does not have the advantage of solving the problem of sensory misrepresentation that it is advertised as having.
Elizabeth Clarke
- Published in print:
- 1997
- Published Online:
- October 2011
- ISBN:
- 9780198263982
- eISBN:
- 9780191682698
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198263982.003.0003
- Subject:
- Religion, Religion and Literature, Theology
Louis Martz’s analysis of the similarities between An Introduction to the Devoute Life and The Temple has been extremely influential in Herbert criticism, despite the lack of certainty that Herbert ...
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Louis Martz’s analysis of the similarities between An Introduction to the Devoute Life and The Temple has been extremely influential in Herbert criticism, despite the lack of certainty that Herbert actually read de Sales’ treatise. The basic thesis of The Poetry of Meditation is that ‘the qualities developed by the “art of meditation”…are essentially the qualities that the 20th century has admired in Donne, or Herbert, or Marvell’. This chapter challenges the orthodoxy established by Martz that Counter-Reformation meditation is the rhetorical and spiritual mode adopted by Herbert. It shows that the attitude to religious language represented in An Introduction to the Devoute Life is actually alien to Reformation spirituality, and to much of Herbert’s poetic practice, although there are superficial similarities in style, tone, and occasionally, form.Less
Louis Martz’s analysis of the similarities between An Introduction to the Devoute Life and The Temple has been extremely influential in Herbert criticism, despite the lack of certainty that Herbert actually read de Sales’ treatise. The basic thesis of The Poetry of Meditation is that ‘the qualities developed by the “art of meditation”…are essentially the qualities that the 20th century has admired in Donne, or Herbert, or Marvell’. This chapter challenges the orthodoxy established by Martz that Counter-Reformation meditation is the rhetorical and spiritual mode adopted by Herbert. It shows that the attitude to religious language represented in An Introduction to the Devoute Life is actually alien to Reformation spirituality, and to much of Herbert’s poetic practice, although there are superficial similarities in style, tone, and occasionally, form.
Janet Mercer
- Published in print:
- 2005
- Published Online:
- July 2005
- ISBN:
- 9780195177602
- eISBN:
- 9780199835553
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195177606.003.0002
- Subject:
- Philosophy, History of Philosophy
In the First Meditation, Descartes prefaces the dream argument with a paragraph in which he raises the possibility that he is like a lunatic. The lunacy triggered a disagreement between Foucault and ...
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In the First Meditation, Descartes prefaces the dream argument with a paragraph in which he raises the possibility that he is like a lunatic. The lunacy triggered a disagreement between Foucault and Derrida, and in the 1960s and 1970s this made it famous in some circles; but it has not yet received all the attention it deserves. This chapter takes up a perspective that accepts how remote the fundamental concerns of previous philosophers may be from our own (and how historically conditioned both their concerns and ours may be); that aims nonetheless to articulate how previous philosophers saw their projects; and that hopes this kind of engagement with the past may prove to be useful. Passages are introduced and several interpretative options are considered. It is argued that Descartes did not put lunatics beyond the pale; he intended us to take “lunacy skepticism” seriously, as seriously as we do “dream skepticism”.Less
In the First Meditation, Descartes prefaces the dream argument with a paragraph in which he raises the possibility that he is like a lunatic. The lunacy triggered a disagreement between Foucault and Derrida, and in the 1960s and 1970s this made it famous in some circles; but it has not yet received all the attention it deserves. This chapter takes up a perspective that accepts how remote the fundamental concerns of previous philosophers may be from our own (and how historically conditioned both their concerns and ours may be); that aims nonetheless to articulate how previous philosophers saw their projects; and that hopes this kind of engagement with the past may prove to be useful. Passages are introduced and several interpretative options are considered. It is argued that Descartes did not put lunatics beyond the pale; he intended us to take “lunacy skepticism” seriously, as seriously as we do “dream skepticism”.
Jean-Luc Marion
- Published in print:
- 2018
- Published Online:
- September 2018
- ISBN:
- 9780226192581
- eISBN:
- 9780226192611
- Item type:
- book
- Publisher:
- University of Chicago Press
- DOI:
- 10.7208/chicago/9780226192611.001.0001
- Subject:
- Philosophy, History of Philosophy
Although Descartes is often thought to advocate a strong dualistic split between mind and body, valuing the mind over the body and even doubting the latter’s existence, this careful treatment of the ...
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Although Descartes is often thought to advocate a strong dualistic split between mind and body, valuing the mind over the body and even doubting the latter’s existence, this careful treatment of the Sixth Meditation, The Passions of the Soul, and Descartes’ letters to Elizabeth and Christina shows that such strict dualism is not supported by the texts. In fact, Descartes draws a distinction between bodies in general (in the external world) and his own body—the flesh or meum corpus—which is so closely connected to the mind as to be indubitable. In this way he anticipates phenomenological distinctions between Körper (body) and Leib (flesh). Descartes speaks of “my body” as a third “primitive notion” (or actually the first), one that uniquely unites soul and body by having each take on characteristics of the other. He also maintains that “sensing” is a kind of “thought,” namely passive thought that receives the impressions given to it. A full account of thinking requires such passive thought. To reduce thinking to pure activity (such as memory or imagination) without also considering its passive modes (sensing) is actually an impoverished account. Descartes’ particular insights on this issue are misread or ignored by many of his followers to the present day. This final exploration into Descartes shows not only the overall coherence of his thought but also the connection between the two types of onto-theo-logical constitutions of Cartesian metaphysics outlined in earlier works (the metaphysics of the cogitatio and that of the causa).Less
Although Descartes is often thought to advocate a strong dualistic split between mind and body, valuing the mind over the body and even doubting the latter’s existence, this careful treatment of the Sixth Meditation, The Passions of the Soul, and Descartes’ letters to Elizabeth and Christina shows that such strict dualism is not supported by the texts. In fact, Descartes draws a distinction between bodies in general (in the external world) and his own body—the flesh or meum corpus—which is so closely connected to the mind as to be indubitable. In this way he anticipates phenomenological distinctions between Körper (body) and Leib (flesh). Descartes speaks of “my body” as a third “primitive notion” (or actually the first), one that uniquely unites soul and body by having each take on characteristics of the other. He also maintains that “sensing” is a kind of “thought,” namely passive thought that receives the impressions given to it. A full account of thinking requires such passive thought. To reduce thinking to pure activity (such as memory or imagination) without also considering its passive modes (sensing) is actually an impoverished account. Descartes’ particular insights on this issue are misread or ignored by many of his followers to the present day. This final exploration into Descartes shows not only the overall coherence of his thought but also the connection between the two types of onto-theo-logical constitutions of Cartesian metaphysics outlined in earlier works (the metaphysics of the cogitatio and that of the causa).
John J. O’Meara
- Published in print:
- 1988
- Published Online:
- October 2011
- ISBN:
- 9780198266747
- eISBN:
- 9780191683084
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198266747.003.0007
- Subject:
- Religion, History of Christianity
This chapter presents a summary of Book IV of Eriugena’s main work, Periphyseon. The book considers the Sixth Prophetic Meditation (the Sixth ‘Day’) of the creation of the universe.
This chapter presents a summary of Book IV of Eriugena’s main work, Periphyseon. The book considers the Sixth Prophetic Meditation (the Sixth ‘Day’) of the creation of the universe.
Barry Stroud
- Published in print:
- 1984
- Published Online:
- November 2003
- ISBN:
- 9780198247616
- eISBN:
- 9780191598494
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198247613.003.0001
- Subject:
- Philosophy, Metaphysics/Epistemology
Chapter 1 sets out the Problem of the External World to which scepticism is a natural response: the problem, first posed by Descartes in his First Meditation, of how to show that we have any ...
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Chapter 1 sets out the Problem of the External World to which scepticism is a natural response: the problem, first posed by Descartes in his First Meditation, of how to show that we have any knowledge about the world around us.Reflecting on the nature of his sensory experiences, Descartes finds himself unable to rule out the possibility that he is dreaming and, on that account, driven to the devastating conclusion that he knows nothing at all about the world around him. Stroud argues that if Descartes is right to insist that in order to know something about the world around him he must know that he is not dreaming, then he is also right that he has no such knowledge, because the condition for knowledge that Descartes accepts can never be fulfilled: fulfilling it would require knowledge which itself would be possible only if the condition were fulfilled.The more promising strategy in the face of the sceptical argument, therefore, is to examine more carefully the requirement that we must know that we are not dreaming if we are to know anything about the world around us.But if that requirement is a fact of our ordinary conception of knowledge, as it seems to be, we must accept it, because there is no notion of knowledge other than the ordinary one that is embodied in the procedures and practices of everyday and scientific life; and unless we find a way of rejecting the problem altogether, we will have to accept with it the conclusion that no one knows anything about world around us.Less
Chapter 1 sets out the Problem of the External World to which scepticism is a natural response: the problem, first posed by Descartes in his First Meditation, of how to show that we have any knowledge about the world around us.
Reflecting on the nature of his sensory experiences, Descartes finds himself unable to rule out the possibility that he is dreaming and, on that account, driven to the devastating conclusion that he knows nothing at all about the world around him. Stroud argues that if Descartes is right to insist that in order to know something about the world around him he must know that he is not dreaming, then he is also right that he has no such knowledge, because the condition for knowledge that Descartes accepts can never be fulfilled: fulfilling it would require knowledge which itself would be possible only if the condition were fulfilled.
The more promising strategy in the face of the sceptical argument, therefore, is to examine more carefully the requirement that we must know that we are not dreaming if we are to know anything about the world around us.
But if that requirement is a fact of our ordinary conception of knowledge, as it seems to be, we must accept it, because there is no notion of knowledge other than the ordinary one that is embodied in the procedures and practices of everyday and scientific life; and unless we find a way of rejecting the problem altogether, we will have to accept with it the conclusion that no one knows anything about world around us.
Ira Helderman
- Published in print:
- 2019
- Published Online:
- January 2020
- ISBN:
- 9781469648521
- eISBN:
- 9781469648545
- Item type:
- book
- Publisher:
- University of North Carolina Press
- DOI:
- 10.5149/northcarolina/9781469648521.001.0001
- Subject:
- History, History of Religion
Interest in the psychotherapeutic capacity of Buddhist teachings and practices is widely evident in the popular imagination. News media routinely report on the neuropsychological study of Buddhist ...
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Interest in the psychotherapeutic capacity of Buddhist teachings and practices is widely evident in the popular imagination. News media routinely report on the neuropsychological study of Buddhist meditation and applications of mindfulness practices in settings including corporate offices, the U.S. military, and university health centers. However, as Ira Helderman shows, curious investigators have studied the psychological dimensions of Buddhist doctrine for well over a century, stretching back to William James and Carl Jung. These activities have shaped both the mental health field and Buddhist practice throughout the United States. This is the first comprehensive study of the surprisingly diverse ways that psychotherapists have related to Buddhist traditions. Through extensive fieldwork and in-depth interviews with clinicians, many of whom have been formative to the therapeutic use of Buddhist practices, Helderman gives voice to the psychotherapists themselves. He focuses on how they understand key categories such as religion and science. Some are invested in maintaining a hard border between religion and psychotherapy as a biomedical discipline. Others speak of a religious-secular binary that they mean to disrupt. Helderman finds that psychotherapists’ approaches to Buddhist traditions are molded by how they define what is and is not religious, demonstrating how central these concepts are in contemporary American culture.Less
Interest in the psychotherapeutic capacity of Buddhist teachings and practices is widely evident in the popular imagination. News media routinely report on the neuropsychological study of Buddhist meditation and applications of mindfulness practices in settings including corporate offices, the U.S. military, and university health centers. However, as Ira Helderman shows, curious investigators have studied the psychological dimensions of Buddhist doctrine for well over a century, stretching back to William James and Carl Jung. These activities have shaped both the mental health field and Buddhist practice throughout the United States. This is the first comprehensive study of the surprisingly diverse ways that psychotherapists have related to Buddhist traditions. Through extensive fieldwork and in-depth interviews with clinicians, many of whom have been formative to the therapeutic use of Buddhist practices, Helderman gives voice to the psychotherapists themselves. He focuses on how they understand key categories such as religion and science. Some are invested in maintaining a hard border between religion and psychotherapy as a biomedical discipline. Others speak of a religious-secular binary that they mean to disrupt. Helderman finds that psychotherapists’ approaches to Buddhist traditions are molded by how they define what is and is not religious, demonstrating how central these concepts are in contemporary American culture.
Corinna Nicolaou
- Published in print:
- 2016
- Published Online:
- September 2016
- ISBN:
- 9780231173940
- eISBN:
- 9780231541251
- Item type:
- chapter
- Publisher:
- Columbia University Press
- DOI:
- 10.7312/columbia/9780231173940.003.0003
- Subject:
- Religion, Religion and Society
On her drive back to Washington from LA, the author stops at the University of California at Berkeley, her old alma mater. It was here that the low-grade anxiety she suffered from as a child first ...
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On her drive back to Washington from LA, the author stops at the University of California at Berkeley, her old alma mater. It was here that the low-grade anxiety she suffered from as a child first burst through to full-blown panic, terrifying her. One by one, she visits all the Buddhist centers that surround campus and absorbs what they have to teach her. She comes to understand that with a Buddhist perspective, her difficult college years have a much more complicated source than she ever imagined. What she learns dismantles everything she thought she knew about why and who she was, leaving an explanation both more vast and straightforward than she believed possible.Less
On her drive back to Washington from LA, the author stops at the University of California at Berkeley, her old alma mater. It was here that the low-grade anxiety she suffered from as a child first burst through to full-blown panic, terrifying her. One by one, she visits all the Buddhist centers that surround campus and absorbs what they have to teach her. She comes to understand that with a Buddhist perspective, her difficult college years have a much more complicated source than she ever imagined. What she learns dismantles everything she thought she knew about why and who she was, leaving an explanation both more vast and straightforward than she believed possible.
Are Holen
- Published in print:
- 2016
- Published Online:
- May 2017
- ISBN:
- 9780824855680
- eISBN:
- 9780824873028
- Item type:
- chapter
- Publisher:
- University of Hawai'i Press
- DOI:
- 10.21313/hawaii/9780824855680.003.0012
- Subject:
- Society and Culture, Asian Studies
The first big wave of scientific research on meditation came in the 1970s and mainly focused on the physiology of relaxation. The second wave, which is still ongoing, has a stronger focus on modes of ...
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The first big wave of scientific research on meditation came in the 1970s and mainly focused on the physiology of relaxation. The second wave, which is still ongoing, has a stronger focus on modes of attention and their neural correlates. In both waves of meditation research, Anglo-American scientists have dominated the arena, but the kinds of meditation investigated have almost exclusively been of Asian origin. This essay argues that the shifting focus of scientific studies is not only determined by the available scientific methodology, but also by the form of meditation under investigation, as well as the influence from society and popular culture.Less
The first big wave of scientific research on meditation came in the 1970s and mainly focused on the physiology of relaxation. The second wave, which is still ongoing, has a stronger focus on modes of attention and their neural correlates. In both waves of meditation research, Anglo-American scientists have dominated the arena, but the kinds of meditation investigated have almost exclusively been of Asian origin. This essay argues that the shifting focus of scientific studies is not only determined by the available scientific methodology, but also by the form of meditation under investigation, as well as the influence from society and popular culture.
- Published in print:
- 2008
- Published Online:
- June 2013
- ISBN:
- 9780804748636
- eISBN:
- 9780804779395
- Item type:
- chapter
- Publisher:
- Stanford University Press
- DOI:
- 10.11126/stanford/9780804748636.003.0051
- Subject:
- Literature, World Literature
Of the ten styles of poetry, Priest Jakuren, the lords Ariie, Ietaka, Masatsune, and others considered the Style of Ineffable Depth (yūgentei) to be the most exalted one. However, the Retired ...
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Of the ten styles of poetry, Priest Jakuren, the lords Ariie, Ietaka, Masatsune, and others considered the Style of Ineffable Depth (yūgentei) to be the most exalted one. However, the Retired Sovereign (Go-Toba), along with the Regent Yoshitsune, the lords Shunzei, Michitomo, Teika, and others declared the Style of Meditation (ushintei) as the most noble and consummate. At first glance, there seems to be inconsistency in Shinkei's view of the ultimate style of poetry. He shows esteem for the poetry and criticism of Shunzei and Teika, but also confirms the overwhelming importance of yūgentei. However, he defines yūgentei as poetry in which the heart-mind (kokoro) is paramount, suggesting that he understands great poetry primarily as a manifestation of spiritual grace and conviction. In other words, Shinkei sees no substantive difference between ushintei and yūgentei. He also correlates ushin with the mode of meditation but is nevertheless open to other modes of “the ultimate.”Less
Of the ten styles of poetry, Priest Jakuren, the lords Ariie, Ietaka, Masatsune, and others considered the Style of Ineffable Depth (yūgentei) to be the most exalted one. However, the Retired Sovereign (Go-Toba), along with the Regent Yoshitsune, the lords Shunzei, Michitomo, Teika, and others declared the Style of Meditation (ushintei) as the most noble and consummate. At first glance, there seems to be inconsistency in Shinkei's view of the ultimate style of poetry. He shows esteem for the poetry and criticism of Shunzei and Teika, but also confirms the overwhelming importance of yūgentei. However, he defines yūgentei as poetry in which the heart-mind (kokoro) is paramount, suggesting that he understands great poetry primarily as a manifestation of spiritual grace and conviction. In other words, Shinkei sees no substantive difference between ushintei and yūgentei. He also correlates ushin with the mode of meditation but is nevertheless open to other modes of “the ultimate.”
Marta Trzebiatowska and Steve Bruce
- Published in print:
- 2012
- Published Online:
- January 2013
- ISBN:
- 9780199608102
- eISBN:
- 9780191744730
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199608102.003.0002
- Subject:
- Religion, Religion and Society, Religious Studies
This chapter is a brief review of the role played by women in a variety of eighteenth and nineteenth century new religions and in the post-1960s new religious movements. The first part discusses a ...
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This chapter is a brief review of the role played by women in a variety of eighteenth and nineteenth century new religions and in the post-1960s new religious movements. The first part discusses a number of female millenarian visionaries, such as Ann Lee, Joanna Southcott, and Mary Baker Eddy, and the female founders of Theosophy in an attempt to explain the appeal of these ‘new religions’ to a female audience. The second part demonstrates that women outnumbered men in the type of new religious movements which were non-patriarchal and placed emphasis on independence and empowerment.Less
This chapter is a brief review of the role played by women in a variety of eighteenth and nineteenth century new religions and in the post-1960s new religious movements. The first part discusses a number of female millenarian visionaries, such as Ann Lee, Joanna Southcott, and Mary Baker Eddy, and the female founders of Theosophy in an attempt to explain the appeal of these ‘new religions’ to a female audience. The second part demonstrates that women outnumbered men in the type of new religious movements which were non-patriarchal and placed emphasis on independence and empowerment.
Erik Braun
- Published in print:
- 2013
- Published Online:
- May 2014
- ISBN:
- 9780226000800
- eISBN:
- 9780226000947
- Item type:
- chapter
- Publisher:
- University of Chicago Press
- DOI:
- 10.7208/chicago/9780226000947.003.0005
- Subject:
- Religion, Buddhism
This chapter examines Ledi Sayadaw’s Paramattha sa? khip‘, a Burmese-language poem published in 1904 that condenses the seven canonical books of the Abhidhamma into 690 easy-to-learn verses. Through ...
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This chapter examines Ledi Sayadaw’s Paramattha sa? khip‘, a Burmese-language poem published in 1904 that condenses the seven canonical books of the Abhidhamma into 690 easy-to-learn verses. Through this best-selling work, Ledi popularized lay study of the Abhidhamma, making it a resource for collective action. The poem brought lay people into the culturally prestigious world of Abhidhamma study and even Pali scholarship. It provided them, too, with the conceptual vocabulary and modes of analysis to engage in Abhidhammic forms of meditation. The chapter also examines the social organizations Ledi founded at this time to promote the study of the Paramattha sa? khip‘. The chapter shows that as he worked to encourage doctrinal study more broadly, Ledi positioned the study of the Paramattha sa? khip‘ in a group setting as a particularly powerful means to spiritual, and even social, development.Less
This chapter examines Ledi Sayadaw’s Paramattha sa? khip‘, a Burmese-language poem published in 1904 that condenses the seven canonical books of the Abhidhamma into 690 easy-to-learn verses. Through this best-selling work, Ledi popularized lay study of the Abhidhamma, making it a resource for collective action. The poem brought lay people into the culturally prestigious world of Abhidhamma study and even Pali scholarship. It provided them, too, with the conceptual vocabulary and modes of analysis to engage in Abhidhammic forms of meditation. The chapter also examines the social organizations Ledi founded at this time to promote the study of the Paramattha sa? khip‘. The chapter shows that as he worked to encourage doctrinal study more broadly, Ledi positioned the study of the Paramattha sa? khip‘ in a group setting as a particularly powerful means to spiritual, and even social, development.
Wakoh Shannon Hickey
- Published in print:
- 2019
- Published Online:
- March 2019
- ISBN:
- 9780190864248
- eISBN:
- 9780190864279
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780190864248.003.0005
- Subject:
- Religion, Religion and Society, Buddhism
This chapter describes how members of the American medical and religious establishment appropriated some of the suggestive methods taught by Mind Curers and channeled them into mainstream ...
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This chapter describes how members of the American medical and religious establishment appropriated some of the suggestive methods taught by Mind Curers and channeled them into mainstream Protestantism, scientific psychology, and orthodox medicine. The Emmanuel Clinic, a mental health and social work program founded by a group of elite, male clergy and physicians, was the linchpin in this process. The Emmanuel Movement that spread outward from the original Boston clinic influenced other clergy and physicians, who went on to develop Clinical Pastoral Education for chaplaincy, the fields of psychosomatic medicine and pastoral counseling, and the Esalen Institute in Big Sur, California. This chapter also describes early medical research on the placebo effect, the relaxation response, and other psychological and physiological effects of meditation. Many pioneers in the fields of religion, medicine, and psychology set the stage for Mindfulness to burst onto the scene in the 1970s.Less
This chapter describes how members of the American medical and religious establishment appropriated some of the suggestive methods taught by Mind Curers and channeled them into mainstream Protestantism, scientific psychology, and orthodox medicine. The Emmanuel Clinic, a mental health and social work program founded by a group of elite, male clergy and physicians, was the linchpin in this process. The Emmanuel Movement that spread outward from the original Boston clinic influenced other clergy and physicians, who went on to develop Clinical Pastoral Education for chaplaincy, the fields of psychosomatic medicine and pastoral counseling, and the Esalen Institute in Big Sur, California. This chapter also describes early medical research on the placebo effect, the relaxation response, and other psychological and physiological effects of meditation. Many pioneers in the fields of religion, medicine, and psychology set the stage for Mindfulness to burst onto the scene in the 1970s.
Becky Thompson
- Published in print:
- 2017
- Published Online:
- May 2018
- ISBN:
- 9780252041167
- eISBN:
- 9780252099731
- Item type:
- chapter
- Publisher:
- University of Illinois Press
- DOI:
- 10.5622/illinois/9780252041167.003.0004
- Subject:
- Education, Educational Policy and Politics
What rituals of inclusion do we need as teachers to allow students to keep their hearts open as they learn about social justices? What work do faculty need to do so that students can express their ...
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What rituals of inclusion do we need as teachers to allow students to keep their hearts open as they learn about social justices? What work do faculty need to do so that students can express their emotions when studying about the Middle Passage, rape, police brutality, sexual harassment, genocide, and other injustices? Allowing time for students to learn each other’s names and their genealogies, creating space for “stories that have been caught in our throats,” and making room for students’ anger are all steps for creating embodied classrooms. Incorporating free writing, taking circles, yoga, meditation, and closing circles can help students stay focused while modeling self-care. In this technological era where people are increasingly tied to their phones and computers, rituals of inclusion become an antidote and way of encouraging deep communication. These rituals also allow students who have been slated not to see each other—across race, language, culture, sexuality, and religion—to recognize each other in more complete ways. With a dramatic increase in depression, addiction, and anxiety among college students, these rituals also help students to get real with each other, to learn that they are not alone.
Less
What rituals of inclusion do we need as teachers to allow students to keep their hearts open as they learn about social justices? What work do faculty need to do so that students can express their emotions when studying about the Middle Passage, rape, police brutality, sexual harassment, genocide, and other injustices? Allowing time for students to learn each other’s names and their genealogies, creating space for “stories that have been caught in our throats,” and making room for students’ anger are all steps for creating embodied classrooms. Incorporating free writing, taking circles, yoga, meditation, and closing circles can help students stay focused while modeling self-care. In this technological era where people are increasingly tied to their phones and computers, rituals of inclusion become an antidote and way of encouraging deep communication. These rituals also allow students who have been slated not to see each other—across race, language, culture, sexuality, and religion—to recognize each other in more complete ways. With a dramatic increase in depression, addiction, and anxiety among college students, these rituals also help students to get real with each other, to learn that they are not alone.
- Published in print:
- 2004
- Published Online:
- March 2013
- ISBN:
- 9780226088990
- eISBN:
- 9780226089010
- Item type:
- chapter
- Publisher:
- University of Chicago Press
- DOI:
- 10.7208/chicago/9780226089010.003.0003
- Subject:
- Religion, Buddhism
This chapter focuses on two specific Buddhist centers: Wat Mongkoltepmunee (or Wat Phila), a first-generation Thai immigrant temple; and the Cambridge Insight Meditation Center (CIMC), a ...
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This chapter focuses on two specific Buddhist centers: Wat Mongkoltepmunee (or Wat Phila), a first-generation Thai immigrant temple; and the Cambridge Insight Meditation Center (CIMC), a first-generation convert Theravada Buddhist organization. The chapter describes how Wat Phila and CIMC were formed as organizations in light of existing institutional, social, and cultural environments in the United States. While Theravada Buddhist teachings were central to the founding of both Wat Phila and CIMC, neither group was started within another religious organization or formal institutional structure, with the result that the teachers and practitioners at both centers had considerably flexibility in crafting these new organizations. Certain kinds of structural spaces are available for religious groups in the United States and this chapter explains how each group approached these spaces and fit within them from their beginnings in 1985 to the present. The chapter also introduces the teachers and practitioners at each center and outlines how and why people get involved with each center.Less
This chapter focuses on two specific Buddhist centers: Wat Mongkoltepmunee (or Wat Phila), a first-generation Thai immigrant temple; and the Cambridge Insight Meditation Center (CIMC), a first-generation convert Theravada Buddhist organization. The chapter describes how Wat Phila and CIMC were formed as organizations in light of existing institutional, social, and cultural environments in the United States. While Theravada Buddhist teachings were central to the founding of both Wat Phila and CIMC, neither group was started within another religious organization or formal institutional structure, with the result that the teachers and practitioners at both centers had considerably flexibility in crafting these new organizations. Certain kinds of structural spaces are available for religious groups in the United States and this chapter explains how each group approached these spaces and fit within them from their beginnings in 1985 to the present. The chapter also introduces the teachers and practitioners at each center and outlines how and why people get involved with each center.
- Published in print:
- 2004
- Published Online:
- March 2013
- ISBN:
- 9780226088990
- eISBN:
- 9780226089010
- Item type:
- chapter
- Publisher:
- University of Chicago Press
- DOI:
- 10.7208/chicago/9780226089010.003.0004
- Subject:
- Religion, Buddhism
This chapter examines how Buddha's teachings at Wat Phila and the Cambridge Insight Meditation Center (CIMC) are presented ideologically and interpreted and lived by the practitioners. The chapter ...
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This chapter examines how Buddha's teachings at Wat Phila and the Cambridge Insight Meditation Center (CIMC) are presented ideologically and interpreted and lived by the practitioners. The chapter conceive of the organizations as containers and explains what is inside each container and how practitioners gather these ideas into their personal understanding, practices, and ways of seeing the world. By exploring the contents of the organizational containers and practitioners' individual understandings, the chapter concludes that the people at Wat Phila and the CIMC share some common understandings of the Buddha's teachings, amid their many differences.Less
This chapter examines how Buddha's teachings at Wat Phila and the Cambridge Insight Meditation Center (CIMC) are presented ideologically and interpreted and lived by the practitioners. The chapter conceive of the organizations as containers and explains what is inside each container and how practitioners gather these ideas into their personal understanding, practices, and ways of seeing the world. By exploring the contents of the organizational containers and practitioners' individual understandings, the chapter concludes that the people at Wat Phila and the CIMC share some common understandings of the Buddha's teachings, amid their many differences.
