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Search Results: 1 - 10 of 20 matches for " Gnosticism "
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El "hombre que viene de lo alto": Elitismo y marginación en la antropología valentiana
Alby,Juan Carlos;
T?3picos , 2003,
Abstract: the gnostics of the ii century proposed a differentiated conception of the "man", making it dependent on the substance that in every case was his constituent. under this distinction of natures underlie a cosmology sustained in a colossal myth. the diversity of substances determined a variety of men's species which dignity changed from the most sublime to the lowest level, from the "chosen ones" to the "reprobates", passing for a intermediate level, equidistant of both. inside the different gnostic families, that of the valentinians was conspicuous, among other things, for the meticulous description of the foundational myth of such anthropology. from this conception arose a fragmented anthropology, which provoked the problem of the historical condition of each human resultant lineages, as well as the question of freedom. the coherence of this doctrine demanded the inevitable creation of a type of spiritual "ghetto" in which they placed one of the human species while at the same time they confined another to an anthropological marginality, relegating freedom and historical consciousness to the intermediate species of men. the reaction of the christian church found a leader in irineo of lyon, who refuted that anthropology of exclusion claiming the unicity of the human lineage and the dramatic and free condition of all men without exception in the history.
The Problem of the Inefficacy of Knowledge in Early Buddhist Soteriology
Ryan Showler
Kritike : an Online Journal of Philosophy , 2008,
Abstract: Early Buddhism has been described as a “gnostic soteriology” in that itsees the chief cause of life’s unsatisfactoriness to be ignorance of certain metaphysical truths, and that once this ignorance is eliminated through awareness of the true nature of reality, the suffering that is rooted in ignorance goes away with it. In what follows, I will describe a significant problem that early Buddhism faces, as does any gnostic soteriology, and propose a solution to the problem. This is a quasi-analytic study of early Buddhist epistemology in that it applies some of the standard ideas about knowledge that have guided analytic epistemology for some time to a specific problem that confronts the early Buddhist attempt to claim that knowing some truths about reality will transform us in some significant way. When speaking of “early Buddhism” in what follows, I intend those teachings contained in thePali canon, which the Theravada tradition has sought to preserve. Historically Buddhism quickly moves away from the Theravada focus on nirvana and into the various schools of the “Great Vehicle” of the Mahayana Tradition. My characterization of Buddhism as a gnostic soteriology refers only to a form of Buddhism that may be limited to the earliest part of the movement and the conservative wing (Theravada) that has sought to preserve its earliest form ever since.
As influências gnósticas de Peter Sloterdijk
José Luiz Bueno
Revista Observaciones Filosóficas , 2007,
Abstract: The german philosopher Peter Sloterdijk in one of his mostly known books, “Extra amiento del Mundo” makes a proposition to update a old gnostic subject in order to achieve a contemporaneous theory of Man. He also proposes to update the contemporary non-metaphisical language with the help of the old metaphisical language, mainly the one used by the western gnostic tradition, in order to make the contemporaneous one able to deal with the human experience of denial of the world. So we propose to make an investigation in some of our german philosopher’s texts to evaluate how far goes the influence of those gnostic concepts over his thought.
Gnosticism, church unity and the Nicene Creed
C. F.C. Coetzee
In die Skriflig , 2008, DOI: 10.4102/ids.v42i2.264
Abstract: Gnosticism (derived from the Greek word “gnosis; knowledge”) is the well-known phenomenon or movement which dates from the first centuries of church history. The teaching of Gnosticism questioned and/or contradicted the teaching of the church on some of the fundamental truths of Scripture. Apart from Gnosticism, the Early Church also had to deal with the heresy of Arianism. In the Nicene Creed, formulated by the councils of Nicea (325 AD) and Constantinople (381 AD) the universal or catholic church responded officially to the heresies of both Gnosticism and Arianism. In the final edition of the Nicene Creed we also find an article on the unity, holiness, catholicity and apostolicity of the church. Both Gnosticism and Arianism posed a serious threat to the unity of the church. In our times we experience a revival of ancient Gnosticism, both pagan and “Christian”. This revival is also called the New Age or the Age of Aquarius. Within the framework of this new worldview, we are witnessing a rediscovery of gnosis. The discovery and publication of certain ancient gnostic texts like the Nag Hammadi Codices, play a significant role in this revival. Consequently the canon of Scripture is questioned or openly rejected and also the creeds based on that Scripture. The Nicene Creed played a major and decisive role in preserving and maintaining the unity of the church on the basis of the truth of Scripture. This age-old creed is today just as relevant and important in proclaiming and confessing the true faith and preserving the true unity of the church.
Apontamentos sobre o Enigma Gnóstico
Marilia Fiorillo
REVER : Revista de Estudos da Religi?o , 2008,
Abstract: Since the publication of The Nag Hammadi Library (NHL) in the late 1970s, there has been an increased interest in academic studies on Gnosticism, especially the Christian variant. This article, based on the theoretical approaches of Hans Jonas and E. R. Dodds, addresses the Gnostic vision of Creation, as well as the unique and exaggerated rhetoric to which the Gnostic imagination must resort in order to shape its excessive syncretism.
Gnostic Dilemmas in Western Psychologies of Spirituality
Harry T. Hunt
International Journal of Transpersonal Studies , 2003,
Abstract: Early Gnosticism is identified as a form of Weber’s inner-worldly mysticism that, following the critique of Plotinus, entailed spiritual metapathologies of inflated grandiosity, despair, and/orsocial withdrawal. These vulnerabilities re-emerge in the naturalistic psychologies of spirituality begun by Emerson, Nietzsche, Jung, and Maslow and more implicitly within contemporary personality and neuropsychological research on numinous/transpersonal experience. An updated version of Gnostic dilemma and its conflicted dualism may be endemic to any would-be science of the spiritual and to much current transpersonal psychology as well.
LA SALVACIóN COMO VISIóN DE DIOS APROXIMACIóN EN CLAVE PROFéTICA AL CONCEPTO DE SALVACIóN EN SAN IRENEO DE LYON
Albornoz Olivares,Luis Mauricio;
Veritas , 2011, DOI: 10.4067/S0718-92732011000100008
Abstract: the son, as the word, was already manifested in the old testament in the revelation that was occurring progressively in history. this is what culminates in the incarnation of the same word and continues showing god in the flesh and calls him father. st irenaeus of lyons proposes that the old testament writings offer a key to how the prophetic vision, that as figure, is relevant for understanding salvation that is given by god. indeed, the prophets of the old testament enter into salvation by means of vision. they have participated in the vision of god, through which they access to the teachings of the word. the trinitarian economy of salvation, which is here understood as part of a unique purpose, permits sustaining this assertion and open a way, in accord with the lyonese's interpretation, to the trinity.
The Gospel of Judas
Rodolphe Kasser, Marvin Meyer, and Gregor Wurst
Rose Croix Journal , 2006,
Abstract:
Journey to the Land of No Return: Alice Notley’s The Descent of Alette and the Sumerian “Descent of Inanna”  [PDF]
Kurt Cline
Advances in Literary Study (ALS) , 2015, DOI: 10.4236/als.2015.33014
Abstract: The shaman’s song is reflected in epical literature in the theme of the Otherworldly Journey. As recorded by ethnologists, the shaman’s song, a record of as well as engagement with such a journey, summons up a bizarre dreamscape populated by fantastic beings, and engages with a specialized poetics employing linguistic paradox, trance-inducing rhythms, and nonsense words—these last considered by shamans to be a “secret language.” Alice Notley’s contemporary descent myth The Descent of Alette has strong ties to the ancient Sumerian Descent of Inanna as well as to the Gnostic myth of Sophia’s descent into matter to affect the redemption of humankind. I show Inanna’s connection to shamanic praxis and Gnostic mythology, and read Alette’s journey as a crisis vision, in order to argue for the existence of a shamanic poetics, a special way of using language as a healing medium and vehicle of myth. Notley’s post-modern epic placed alongside the extremely ancient Inanna myth-cycle reveals the shaman’s perennial theme of the Otherworldly Journey ever reconfigured according to the artist/healer’s relationship to a specific culture, and that culture’s relationship to the shamanic paradigm.
El "hombre que viene de lo alto": Elitismo y marginación en la antropología valentiana
Juan Carlos Alby
T?3picos , 2003,
Abstract: Los gnósticos del S. II proponían una concepción diferenciada de "hombre" haciéndola depender de la sustancia que en cada caso lo constituía. Bajo esta distinción de naturalezas subyacía una cosmología sustentada en un mito colosal. La diversidad de sustancias determinaba una variedad de especies de hombres cuya dignidad variaba desde lo más sublime a lo más bajo, desde los "elegidos" a los "réprobos", pasando por un nivel intermedio, equidistante de ambos. Dentro de las distintas familias gnósticas, la de los valentinianos se destacó, entre otras cosas, por la meticulosa descripción del mito fundacional de semejante antropología. De esta concepción surgió una antropología fragmentada, que suscitó el problema de la condición histórica de cada uno de los linajes humanos resultantes, así como también la cuestión de la libertad. La coherencia de esta doctrina exigió la creación inevitable de una especie de "ghetto" espiritual en el cual colocaban a una de las especies humanas, al mismo tiempo que confinaban a otra a la marginalidad antropológica, relegando la libertad y conciencia histórica a la especie intermedia de hombres. La reacción de la Iglesia cristiana encontró su adalid en Ireneo de Lyon, quien impugnó esa antropología de exclusión afirmando la unicidad del linaje humano y la condición libre y dramática en la historia de todos los hombres sin excepción. The Gnostics of the II century proposed a differentiated conception of the "man", making it dependent on the substance that in every case was his constituent. Under this distinction of natures underlie a cosmology sustained in a colossal myth. The diversity of substances determined a variety of men's species which dignity changed from the most sublime to the lowest level, from the "chosen ones" to the "reprobates", passing for a intermediate level, equidistant of both. Inside the different gnostic families, that of the valentinians was conspicuous, among other things, for the meticulous description of the foundational myth of such anthropology. From this conception arose a fragmented anthropology, which provoked the problem of the historical condition of each human resultant lineages, as well as the question of freedom. The coherence of this doctrine demanded the inevitable creation of a type of spiritual "ghetto" in which they placed one of the human species while at the same time they confined another to an anthropological marginality, relegating freedom and historical consciousness to the intermediate species of men. The reaction of the Christian Church found a leader in Irineo of Lyon, who ref
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