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41	L'épreuve : La « prison-pharmakon » : remède et poison Lécu, Anne 02 October 2010 (has links) Ce qui arrive à l’homme du XXIe siècle en prison est en partie analogue à ce qui arrive àl’homme tout court. Nous avons perdu l’innocence (seuls les enfants ne l’ont pas encore perdue), ettentons de la récupérer en nous revendiquant victimes. Présumés coupables, isolés, observés, voilà ceque nous sommes devenus. L’homo carceralus est une sorte de type qui hante notre cultureoccidentale. Fruit du nihilisme et de la gnose. C’est pourquoi il est pertinent de chercher à penser sonépreuve, non de l’extérieur, mais comme ce qui peut nous arriver à chacun, et d’en repérer ce quil’empoisonne ou ce qui la libère. Car la gnose, qui est peut-être sophisme ou nihilisme, est menteuselorsqu’elle fait croire que l’on sort de l’épreuve par “en haut”, par la fuite hors des conditions de viehumaines, dans le scientisme naturaliste, le savoir statistique ou la technique. La résignation et la fuiteen avant ont le même visage, celui de la fatalité : ni l’une et ni l’autre n’aiment ce monde, ni ce temps.Or, ce n’est pas ailleurs que du sens peut advenir. Si la prison est un pharmakon, remède etpoison, c’est qu’elle reste une institution humaine. La grandeur de l’homme est d’être puissance descontraires, capacité de surmonter tout déterminisme, capacité de ne pas se résigner à la fatalité, aucoeur même de sa misère. Encore faut-il ne pas être abandonné seul dans l’épreuve, tant il est vrai quec’est l’autre, et particulièrement l’autre ébranlé, grâce à qui la traversée est possible, par “en bas”. Lesoin en prison s’enracine dans cette « solidarité des ébranlés ». Pour naviguer entre les différentsdispositifs pénitentiaires et sanitaires qui visent à contrôler et à prévoir le comportement des captifs, lemédecin doit faire preuve de mêtis, cette intelligence des interstices, au service de son patient. Et enmême temps, il doit garder de façon catégorique le secret médical, au nom de ce que l’homme restetoujours opaque à toutes les sciences et les techniques, plus grand que lui-même, en sa fragilité. Cesavoir « de nuit » n’est autre que le savoir socratique : « je sais que je ne sais pas ». / That which is happening to XXIst century man in prison is, in part, similar to what ishappening to all of us. Our innocence lost, (innocence is retained only by the child), we try to regain itby claiming to be the victim. We are presumed guilty, isolated, observed. Homo carceralus hauntsour Western culture; fruit of nihilism and gnosis. It is the reason we should reflect on his ordeal, notfrom the outside, but as something that could happen to each and every one of us, and in which todiscover where the poison lies and what the remedy could be. For gnosis, (either sophism ornihilism), is false when we are led to believe that we exit an ordeal by escaping our human conditionin the ‘upward’ direction of the natural sciences, statistical knowledge or technique. Resignation andheadlong pursuit share a characteristic, that of a predestined tendency towards disaster. Neither theone nor the other sits comfortably in this world or our times.But meaning does not have to come from elsewhere. If prison is pharmakon, both remedy andpoison, it is because it is a human institution. Man’s greatness is his conflicting authority : having thecapacity to overcome determinism, the ability not to resign himself to his fate, even at his lowestpoint. But it is imperative not to be left alone through this ordeal, for it is true that it is the other,particularly the ‘weakened other’, thanks to whom the crossing is possible from ‘below’. Care inprison is rooted in this ‘solidarity of the weak’. To navigate the different penitentiary and healthsystems, which seek to control and foresee the captives’ behaviour, the medical doctor must exertmêtis, become complicit with the patient in order to serve the patient. And at the same timecategorical medical confidentiality must be maintained, in the name of which the patient in his or herfragility, remains invisible to all sciences and techniques which are yet greater than he or she is. This‘secret’ knowledge is none other than Socratic knowledge: ‘I know that I do not know’. Acédie Actuariel Chute Dangerosité Épreuve Fatalité Gnose Mêtis Pharmakon Prison Sanitaire Secret médical Utilitarisme Vulnérabilité Acedia Actuarial Fall Dangerousness Ordeal Fate Gnosis Mêtis Pharmakon Prison Sanitary Medical confidentiality Utilitarianism Vulnerability
42	Syncretism, Cosmology And Sexology In The Neo-Gnostic Doctrine Of Samael Aun Weor Nilsson, Thomas January 2022 (has links) Abstract. The overall aim of this study is to examine the Neo-Gnostic teachings of Samael Aun Weor (1917-1977). The research question will inquire his main ideas in relation to syncretism, cosmology, and sexology. Accordingly, based on the theoretical perspectives of Antoine Faivre, the gnostic doctrine of Samael Aun Weor is summarized, compared and examined in the light of the definitions of western esotericism. The purpose is on one hand to make an exploration of a relatively unknown esoteric author and on the other hand to place his vast teachings and interpretations within the esoteric context and in relation to the new era discourse. Methodically, a qualitative text analysis will be used to explore several books written by Samael Aun Weor which are further analysed with the help of secondary sources. The study concludes that the Neo-Gnostic ideology of Samael Aun Weor, despite being placed by scholars within the new era discourse, additionally matches within the framework of classical esotericism and that furthermore reveals revived and combined perspectives with interpretations that have seldom been transmitted before. Samael Aun Weor gnosis neo-Gnosticism esotericism syncretism cosmology sexual magic religious sexology. History of Religions Religionshistoria Religious Studies Religionsvetenskap Philosophy, Ethics and Religion Filosofi, etik och religion History of Ideas Idé- och lärdomshistoria
43	O animal enfermo: pessimismo antropológico e a possibilidade gnóstica na obra de Emil Cioran Menezes, Rodrigo Inácio Ribeiro Sá 08 August 2007 (has links) Made available in DSpace on 2016-04-25T19:20:47Z (GMT). No. of bitstreams: 1 Rodrigo Inacio Ribeiro Sa Menezes.pdf: 1734759 bytes, checksum: c1bc6f6f7284e9e3da24350e1be4f158 (MD5) Previous issue date: 2007-08-08 / Focusing on the works of the Rumanian philosopher Emil Cioran (1911-1995), this study proposes an anthropological approach in order to elucidate the author s conception regarding human being. Cioran s writings portrait man as an essentially infirm being, idea from which this study takes off so as to explain what lies behind his anthropological pessimism. For such, it takes gathering, analyzing and interpreting the reflections offered by him on human being his origins, condition, history and destiny and that are spread out throughout his books. Besides, some of his critics will contribute to sustain the hypothesis: more than just a philosopher, Cioran is a religious thinker, whose pessimistic conception regarding human condition is rooted in gnostic soil. As it is intended to be demonstrated, his connections with gnosticism go way beyond a mere intellectual affinity, involving as well a kinship with the bogomils, a gnostic sect which settled in the Balkans during the Middle Ages and which is supposed to have had a significant role in shaping Rumania s cultural identity. Furthermore, it intends to argue that the crisis of insomnia endured by Cioran in his youth period has a cognitive and spiritual character allowing her to be interpreted as a gnosis. At last, this study commits itself with sustaining the following thesis: much more than his readings, it is rather his insomniac experience that turns out to be the decisive event responsible to shape his thought from then on, including his world and man view / Tendo a obra do filósofo romeno Emil Cioran (1911-1995) como objeto, este estudo parte de um recorte antropológico cuja intenção é lançar luzes sobre sua concepção de ser humano. Está presente em sua obra a idéia do homem como um animal enfermo por natureza, sendo este o ponto de partida que nos levará à compreensão do que está por trás do seu pessimismo antropológico. Para tanto, busca reunir, analisar e interpretar as diversas reflexões que o autor desenvolve sobre o ser humano sua origem, condição, história e destino e que se encontram espalhadas através de seus livros. Além de contar com alguns comentadores que contribuem para sustentar a hipótese: mais do que um filósofo, Cioran é um pensador de cunho religioso, cuja concepção pessimista acerca da condição humana encontra raízes no pensamento gnóstico. Conforme pretende demonstrar, sua relação com o gnosticismo vai muito além de uma mera afinidade intelectual, envolvendo também um parentesco com os bogomilos, seita gnóstica que habitou os Bálcãs durante a Idade Média e que teria influenciado profundamente a alma romena. Além disso, tentará mostrar que a crise de insônia sofrida por Cioran na juventude possui um sentido cognitivo e espiritual profundo que permite interpretá-la como uma gnose. Por fim, este estudo se compromete a sustentar a seguinte tese central: mais do que suas leituras, é a experiência de insônia o acontecimento decisivo que determinará todo seu pensamento posterior, sua visão de mundo assim como de ser humano Cioran Enfermidade Doença Filosofia Antropologia teológica Metafísica Ser humano Condição humana Religião Mal Bogomilos Gnosticismo Gnose Pessimismo Gnosticismo Antropologia filosofica Homem (Teologia) Cioran Pessimism Infirmity Illness Sickness Philosophy Theological anthropology Metaphysics Human being Human condition Religion Evil Bogomils Gnosticism Gnosis CNPQ::CIENCIAS HUMANAS::TEOLOGIA
44	Los hijos sin nombre: el silencio del olvido. Sábato y el claroscuro gnóstico argentino. Hermosilla Sánchez, Alejandro 21 March 2006 (has links) La tesis estudia la historia de Argentina en relación con la obra de Ernesto Sábato. El trabajo intenta a través de la historia del país sudamericano y la lectura de la obra de Sábato llegar a conclusiones que permitan explicar los hechos sucedidos en diciembre del 2001 en Argentina. Para ello, la tesis lleva a cabo un estudio mítico de la historia de Argentina en el que destaca el realizado sobre la figura del emigrante, héroe de las novelas de Sábato, a quien se compara con Caín. Por tanto, Caín, Abel y el Dios judío, Yahvé, serán los personajes fundamentales estudiados en esta tesis para comprender el destino de la Argentina y de la obra de Sábato desde un punto de vista mítico, místico, simbólico y religioso. / The thesis studies the history of Argentina in relation to the work of Ernesto Sábato. The work tries, though the history of the south american country and the reading of the work of Sábato, to search conclusions that allow to explain the facts happened in December of 2001 in Argentina. For it, the thesis carries out a mythical study of the history of Argentina in which it emphasizes the made one on the figure of the emigrant, hero of novels of Sábato, to that it compares with Caín. Therefore, Caín, Abel and the Jewish God Yahvé, will be the fundamental personages studied in this one thesis to understand the destiny of the Argentina and the work of Sábato from a mythical, symbolic and religious point of view. Blindness Blind Bible Badly Angel America Agriculture Alchemy Héroe Gnosis Dictadura Sábato Cruz Cristo Cristiano Conquistador Conciencia Ciencia Ciego Ceguera Castillo Caín Biblia Argentina Ángel América Alquimia Alma Agricultura Abel Castle Cattle ranch Christ Christian. Lingüística y Literatura 8 80 82
45	A promise kept: the mystical reach through loss Collins, Jody 04 October 2019 (has links) The meaning of loss is love. I know this through attention to experience. Whether loss or love is experienced in abundance or in absence, the meaning is mystical with an opening of body, mind, heart and soul to spirit. And so, in the style of a memoir, in the way of contemplative prayer, I contemplate and share my soul as a promise kept in the mystical reach through loss. With the first, initiating loss, the loss of my nine-year-old nephew, Caleb, I experience an epiphany that gives me spiritual instructions that will not be ignored. I experience loss as an abundance of meaning that comes to me as gnosis, as “knowledge of the heart” according to Elaine Pagels or divine revelation in what Evelyn Underhill calls mystical illumination in the experience of “losing-to-find” in union with the divine. Then, with gnostic import, in leaving the ordinary for the extraordinary, I enter the empty room in the painful yet liberating experience of the loss of my self. In the embrace of emptiness, I proceed to the first wall, the second wall, the third wall, the dark corner of denial, the return to centre, and, finally, to breaking the fourth wall in the empty room so as to keep my promise to you. Who are “you”? You are God. You are Caleb. You are spirit. You are my higher soul or self. And, you are the reader. You are my dear companion in silence. And then, through a series of broken promises and more loss, within what John of the Cross calls, “the dark night of the soul,” I am stopped by the ineffability of the dark corner of denial, the horror of separation and the absence of meaning, which is depicted as the grueling gap between the spiritual abyss and the breakthrough. What does it mean to keep going through a solemn succession of losses? I don’t know. In going into the empty room, I simply put pain to work in order to reach you. Through loss, though there are infinite manifestations, there is only one way: keep going. And so, in a triumph of the spirit, I keep going so as to be: a promise kept in the mystical reach through loss. As for you, through my illumined and dark experiences of loss, what is my promise to you? I keep going to reach the unreachable you. In the loss of self, with embodied emptiness, in going into the dark corner of denial, with a return to the divine centre of my emptied self, in an invitation to you, I give my soul to you in union with you. / Graduate / 2020-06-25 mystic mysticism apophatic cataphatic mystical mystical reach a promise kept empty promise broken promise reverence epiphany losing-to-find gnosis loss union divine will parsing perfection Caleb Lanz put pain to work wholehearted emptiness the empty room first wall second wall third wall dark corner of denial stonewall breaking the forth wall return to centre Promised Land abyss gap standing in the gap void memoir contemplative prayer contemplation everywhere and nowhere revelation illumination ineffable ineffability metaphor higher self self-giving self-emptying embodied emptiness higher soul spirit the dark night of the soul mystical union God breakthrough infinity infinite dynamism spiritual instruction invitation to spirit paradox symbol eulogy spiritual eyes spiritual heart looking into the slow reveal remaining sudden I am everywhere and nowhere what is what ought to be what can be what will be what is as it already is on earth as it is in heaven no-self unknown spirituality

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