Search Results (9,034)

The significance of forgetting in the Zhuangzi and its methodological significance for living a good life in particular has long been recognized by Zhuangzian scholars. However, with regard to what is really meant by forgetting, scholars are still far from reaching some clear consensus. Thus, with the aim of clarifying what is meant by forgetting in the Zhuangzi, I propose a wholistic understanding of forgetting in terms of the Zhuangzian conception of human self-cultivation. On the one hand, it involves an analysis of how forgetting is used negatively in the Zhuangzi to characterize and explain human fallenness. On the other hand, it also entails a careful analysis of all positive uses of forgetting in the text to mean our elimination of chengxin, orientation to the Dao, and fitness with all things in harmony. Full article

This paper explores philosophical issues of personal identity and its connection to forgetting through the famed Tibetan Buddhist thinker Tsongkhapa (1357–1419). Tsongkhapa, in turn, follows in the Middle Way (madhyamaka) tradition of Nāgārjuna (c. 150–250 CE) and Candrakīrti (c. 600–650 CE). Specifically, Tsongkhapa demonstrates that we can make sense of a consistent personal continuity despite the disruptions of forgetting and remembering. In so doing, he nuances the notion of personhood, revealing that it does not exist the way we think. I rely on a thought experiment derived from the hit TV show Severance to demonstrate the ramifications of his theory. By way of conclusion, I explore how Tsongkhapa’s analysis constitutes a notion of “positive forgetting”. Full article

The following paper investigates the impact of racial differences on societal and political attitudes among secular individuals in the United States. Using data from the 2014 American Mosaic Project, our analyses focus on the relationships between secularity, race, and comfort with conservative Christian and atheist views, as well as opinions on whether the president should be religious. The results indicate substantial variation in these attitudes across racial groups, with secular non-Whites displaying unique sociopolitical preferences compared with their White counterparts. This challenges the oversimplified view of secularity as a predominantly White, liberal phenomenon, uncovering a more complex interplay between race, secularity, and sociopolitical orientations. These findings contribute to the sociology of religion by highlighting the diverse ways in which secular and religious identities intersect with race in contemporary American society, offering insights valuable for scholars, policymakers, and social activists in an increasingly secular age. Full article

Ecclesia semper reformanda est, as the medieval saying goes. This proved particularly true of the medieval church structure in the first half of the 16th century. The various movements of renewal slowly broke up the forms that had developed during the Middle Ages. In order to address the problems that arose, the Church responded to the old practice of reformatio in capite et in membris by convening a universal synod. The Council of Trent was called to renew the Church and to develop the necessary reform programme. Its convening and its work during its various sessions was a matter not only for Rome but for the whole universal Church, and accordingly it was attended by a varying number and in varying compositions of bishops and other leaders of the Western Church. Despite this, the Hungarian bishops were reluctant from the outset to participate in the work of the Council and to travel to Trent. In my study, I seek to answer the following questions: What was the reason for this reluctance? What was the impact of the spread of the Protestant Reformation and the Ottoman wars on the bishops, and was the case for defending against the Ottomans a rhetorical phrase or an actual reason for this? Which Hungarian bishops travelled to Trent, what activities did they carry out, and on the basis of their speeches and letters, what issues were they concerned with in connection of the renewal of the Church? Full article

As Zen Buddhism continues into its second century in the United States, the practices and philosophies transmitted have gone through major, though necessary transformations. At present, the vast majority of Zen temples and centers are “convert” communities that have over time adjusted language, ritual, and tradition to suit pastoral and theological needs. This article lays out a blueprint for a Zen public “theology” by discussing the transformation of the exoteric, physical practice of Zen to an esoteric practice that governs inner conduct and community cohesion. For this piece, esoteric is used less in a mystical capacity, but more in terms of referring to a closed community of practitioners and initiates. The transformation from a historically exoteric practice in Japan to a generally esoteric practice in the United States reconfigured the priorities for longstanding Zen communities, who were (and still tend to be) diffuse and dependent on lineage bearing. The esoteric character of Zen practice in the U.S. is a response to several challenges in a “western” market economy- informed society. Challenges from the mindfulness industry, its minority status in a broadly Abrahamic society, and the struggle to understand the notion of tradition while in dialog with the main Soto Zen tradition in Japan present unique hermeneutical categories for Zen in America, prompting a reckoning with the fundamental principles of Mahayana Buddhism and the tenuous pluralism operative in American society. Full article

The following essay seeks to provide a theological consideration of the concept of obedience in the Ignatian tradition through the lens of Hans Urs von Balthasar. We will first argue that Balthasar can indeed be considered an Ignatian theologian based on his personal engagement with the spirituality of saint Ignatius. Secondly, we will offer an outline of his treatment of the theme of obedience as he links it to related concepts such as service, mission, indifference, and election. Finally, we will suggest that the influence of Adrienne von Speyr provoked a deepening of the Ignatian tradition toward a Trinitarian interpretation. We seek to conclude with a tentative proposal that Ignatian spirituality can serve a foundation to his creative treatment of the Trinity. Full article

This article challenges historiographical interpretations that emphasize tsarist sponsorship of Muslim religious institutions on the nineteenth-century Kazakh steppe. Drawing on both tsarist archival records and local Muslim sources, it highlights the crucial role of Muslim patrons in fostering an Islamic transformation—or revival—marked by the rapid expansion of mosques, madrasas, and networks of Islamic scholars that connected the steppe to other centers of Islamic learning in the region. These patrons included influential political leaders, Muslim tsarist administrators, and merchants such as Qunanbay Oskenbay-ughli, Tinibay Kauken-ughli, and Jolaman Jandarbek-ughli, who financed Islamic institutions while navigating increasingly restrictive tsarist religious policies. Paradoxically, while the tsarist regime imposed legal constraints on Islam, its broader policies inadvertently contributed to the rise of these Muslim benefactors by enabling their accumulation of wealth, status, and political leverage. Full article

John Allegro’s The Sacred Mushroom and the Cross posits that early Christianity derived from fertility cults involving psychedelic mushroom use. Though widely discredited by scholars when it was first published, the theory persists in popular culture and entheogenic discourse. This article evaluates the scholarly reception, methodological flaws, and enduring cultural impact of Allegro’s thesis, particularly its role in the broader psychedelic mysteries hypothesis. Although Allegro’s linguistic methodology has been rejected by most experts, his work has contributed to renewed interest in the role of entheogens in religious traditions, with some scholars attempting to salvage Allegro’s intuitive insights while distancing themselves from his linguistic excesses. Due to its foundational methodological flaws, however, Allegro’s work is best viewed as a historical curiosity rather than a reliable source for contemporary entheogenic scholarship. Full article

This paper critiques Hava Tirosh-Samuelson’s view of transhumanism as techno-idolatry by applying Derrida’s notion of the unconditional “to-come” and the generalized fetish. While acknowledging Tirosh-Samuelson’s stance that fetishes should not be reduced to idols, I argue that she fails to extend this understanding to transhumanism, instead depicting its fetishes as fixed idols. Drawing on Derrida’s notion of the generalized fetish, I argue that religious objects in Judaism (like the shofar or tefillin) function not as objects of worship but as material mediators of divine relation—tangible signs that carry symbolic, spiritual, and covenantal meaning while gesturing toward the divine without claiming to contain or represent it. Similarly, in transhumanism, brain-computer interfaces and AI act as fetishes that extend human capability and potential while remaining open to future reinterpretation. These fetishes, reflecting Derrida’s idea of the unconditional “to-come,” resist closure and allow for ongoing change and reinterpretation. By reducing transhumanism to mere idolatry, Tirosh-Samuelson overlooks how technological fetishes function as dynamic supplements, open to future possibilities and ongoing reinterpretation, which can be both beneficial and harmful to humanity now and in the future. Full article

Adopting a comparative philosophical approach and engaging in textual analysis, this paper reveals that the concept of Zhenren 真人—as the embodiment of Zhuangzi’s ideal personality—explicates the dual connotations and axiological foundations of “naturalness” (ziran 自然) as the central paradigm of his spiritual realm theory. In the Daoist context, naturalness encompasses two interrelated dimensions: the ontological “naturalness of the Dao” and the existential “naturalness of the Zhenren”. These dimensions are integrated through the practical principles of “assisting all things” and “accommodating their inherent tendencies.” At the level of realm discourse, Zhuangzi’s Zhenren stands apart from the rational, truth-seeking tradition of Western philosophy by pursuing naturalness-oriented cultivation. This gives rise to a distinctive realm system characterized by a psychological state of “equanimity and clarity”, an axiological orientation toward “primordial simplicity”, and a lived experience marked by “serene non-action”. Rooted in naturalness, this mode of self-cultivation not only offers a new theoretical framework for interpreting the ideal personality of the Daoist but also sheds light on the unique ethical significance of naturalness in Chinese philosophical discourse on morality. Full article

This article examines the process of institutionalisation of Islam in Bosnia and Austria, with a particular focus on the Islamic Community of Bosniaks in the Republic of Austria (IZBA, Islamska zajednica Bošnjaka u Austriji) as an umbrella organisation for Bosnian Muslims in the country. The objective is to ascertain the extent to which this institution succeeded in establishing stable religious organisational structures and how immigration affects the religious–institutional landscape in Austrian society by establishing new networks. In addition, this article examines the challenges in establishing an integrated religious network and hierarchical structure faced by the IZBA, its position within the Islamic Religious Community in Austria (IGGÖ, Islamische Glaubensgemeinschaft in Österreich), and its relations with the Islamic Community in Bosnia and Herzegovina (ICBH). A key issue in this context is the appointment of imams, as they have a significant impact on the understanding of Islam among the believers. The activities of mosque congregations, as well as the challenges they face, are also brought into focus. The empirical basis of this article consists of five expert interviews with stakeholders involved in the work of the IZBA. Full article

Traditional Chinese ancestor worship implicitly raises a fundamental question: How are ancestors possible? This question was formally articulated in the Zhu Xi’ philosophy. Qi holds ontological status: the “birth” of things arises from the aggregation of qi, while their “death” means the dispersion of qi—a clearly naturalistic proposition. Yet, paradoxically, Zhu Xi also asserts that during sacrificial rituals, deceased ancestors can exist in some form, reflecting a realist stance toward religious objects. These two propositions appear contradictory. To resolve this contradiction, He implicitly proposes “constructive realism”, suggesting that whether ancestors “exist” can only be meaningfully considered when the ritual participant possesses a state of chengjing gange. Full article

Under the ideas of ‘hinges’ and ‘pictures’, as these relate to deep disagreement, Wittgenstein’s view of religious belief is a multifaceted challenge to conceptions of thought-world relations. In this article, I discuss Cora Diamond’s analysis of this challenge. Diamond herself is not particularly interested in hinges; I try to understand why. I first bring in a discussion between Michael Williams and Duncan Pritchard on how to read On Certainty. This allows me to identify Diamond’s perspective on deep disagreement and pictures: she concentrates on making sense, and not directly on knowledge. To further clarify her perspective, I introduce Hilary Putnam’s reading of the Lectures on Religious Belief, which proposes a cognitivist view of religion as ethics, centering on the notion of picture. Although Diamond is close to Putnam, for her, the most important challenge posed by religious belief lies not with epistemological issues of rational versus arational grounds of belief, or cognitivism versus non-cognitivism in ethics, but rather in making us drop the Fregean (and Tractarian) idea of the thinkableness of all thoughts, making place for ‘irreplaceable pictures’. I end by suggesting that Diamond’s analysis sheds light on often uncontested assumptions about the natures of thought and communication. Full article

This article argues that Thomas Aquinas’s exegesis of the parables in his commentary on the Gospel of Matthew contains—if only in skeletal form, with certain aspects more fully developed than others—the outline of a comprehensive treatise on Christian eschatology. Aquinas approaches parables with a nuanced perspective, acknowledging their inherent obscurity while also emphasizing their capacity to guide minds toward the truth. He understands their dual purpose as both concealing divine mysteries from the ill-intentioned and revealing them to the receptive. Distinguishing his approach from Albert the Great’s, Aquinas’s commentary features substantial eschatological components. Drawing on primary sources, this article examines these elements, starting with the unknowability of the end of time, which serves to promote vigilance. This article then treats death and particular judgment, the damned’s twofold punishment (the poena damni and the poena sensus), and the righteous’s varied, eternal reward, concluding with the Parousia, inseparably linked to the general resurrection, the final judgment, and the renewal of the world. Finally, this article shows how Aquinas’s engagement with these parables provides a robust, biblically-rooted exploration of the Last Things. Full article