Search Results (41)

Background/Objectives: The prevalence of orthorexia nervosa (ON) is increasing over time. Additionally, specific social categories seem to be more affected. In the literature, the prevalence of university students suffering from ON is unclear, ranging from 7% to 83%. Nonetheless, ON shares pathological traits with both eating and obsessive–compulsive disorders, making its etiology and therapeutic perspectives complex. This study aimed to investigate the prevalence of ON and explore its psychological characteristics in a sample of university students. Methods: A total of 205 students from the University of Parma were consecutively recruited using a convenience sampling procedure. Participants completed the Orthorexia Nervosa Questionnaire-15 (ORTO-15) to assess ON, the Eating Disorder Inventory-3 (EDI-3) to investigate eating behavior, the Symptom Checklist-90-Revised (SCL-90-R) to detect psychological symptoms, and the P Stress Questionnaire (PSQ) to describe stress-related lifestyle. Based on the scores obtained on the ORTO-15, a group of orthorexic students (ORTO-15 score ≤ 35) was compared with a group of non-orthorexic students (ORTO-15 score > 35). Results: The prevalence of university students with ON was nearly 42% (specifically, 41.95%). Furthermore, orthorexic students reported significantly higher levels of emotional dysregulation, perfectionism, and asceticism on the EDI-3 as well as affective problems and overcontrol in general. Furthermore, although there were no differences between the groups regarding psychological symptoms, an increase in sense of responsibility, vigor, and hyperactivity, as well as decreased free time on the PSQ, characterized the orthorexic student group. Conclusions: The results support that orthorexia nervosa emerged as a concerning phenomenon among university students, with increasing evidence pointing to its psychological correlates. Nonetheless, the fact that ON shares psychological characteristics with eating disorders highlights the clinical importance of implementing multidimensional assessments and multidisciplinary therapeutic approaches for individuals presenting with orthorexic-type eating behavior disorders. Full article

This article examines the contributions of Turkish screenwriter Ayşe Şasa (1941–2014) to Turkish cinema and visual culture through her engagement with Sufism and metaphysical themes. It explores how Şasa draws on esoteric Sufi concepts such as the oneness of being (waḥdat al-wujūd), asceticism (zuhd), and inspiration (ilhām), using cinema as a vehicle for spiritual inquiry and the quest for truth (ḥaqīqa). Her films—including Hear the Reed (Dinle Neyden), The Night That Never Was (Hiçbir Gece), and My Friend the Devil (Arkadaşım Şeytan)—are explored through thematic and interpretive approaches that uncover their Sufi dimensions. The methodological approach combines Gillian Rose’s visual methodology, Klaus Krippendorff’s content analysis, and Arthur Asa Berger’s interpretive model. Rose’s framework facilitates an exploration of symbolic narrative in Şasa’s films and writings, while Krippendorff’s methods identify recurring metaphysical motifs. Berger’s approach uncovers layered meanings in visual and narrative elements. Through narrative structure, symbolic imagery, color, setting, costume, light, and sound, Şasa constructs a spiritually resonant cinematic esthetic that challenges the secular paradigms of modern cinema. Ultimately, this article argues that Şasa develops a distinct cinematic language grounded in Sufi metaphysics, enriching Turkish visual culture with a profound spiritual and moral sensibility. Full article

This narrative review examines the issue of sleep deprivation among children and adolescents in Japan, exploring its cultural origins and evaluating the current state of sleep education and interventions. It emphasizes the profound influence of the Bushidō spirit, with its focus on self-sacrifice and asceticism, as a core factor in the undervaluation of sleep in Japanese society. While educational initiatives and interventions highlighting the importance of sleep exist, significant limitations remain in improving sleep habits. Sleep deprivation continues to affect children and adolescents, despite its considerable impact on mental health and academic performance. This review presents a method for personalized sleep duration estimation and assesses its potential impact on improving sleep health by using optimal sleep duration calculations. The review also proposes practical steps to improve sleep duration through individualized strategies, integrating cultural context to mitigate the serious health risks associated with insufficient sleep. Ultimately, it underscores the need for targeted strategies to improve sleep among children and adolescents—particularly through personalized optimal sleep duration estimation—while advocating for a shift in cultural perspective beyond self-sacrifice and asceticism. The review highlights the importance of cultural transformation and suggests future research directions and practical applications. Full article

This paper delineates the theology of creation in Brazilian theologian Cláudio Carvalhaes’ eco-liturgical theology of liberation. Reorienting lex orandi-lex credendi-lex vivendi by his liturgical methodological innovation lex naturae, he envisions every dimension of worship as deeply connected to a planet in crisis. Lex naturae transforms liturgical spaces into creational–political spaces which invoke and evoke people to deeply attend to, to cry with, to wonder with, and to pray and sing with the forests, animals, soil, water, and all earthly beings. Celebrating a creational solidarity and wisdom, lex naturae ritualizes that people are the earth, the earth is in people, and human and more-than-human beings belong to each other. Using the seven petitions of his “The Ecological Lord’s Prayer”, Carvalhaes’ theology of creation, which reimagines the Divine, the earth, and the human in a multispecies context via the (re)orienting ground of lex naturae, is “unearthed.” His theology of creation centers the creaturely commonality with more-than-human neighbors and challenges human beings to live, love, and flourish within all the entanglements of created life. Lex naturae is also a form of asceticism which aims to recalibrate the human focus towards environmental justice for the planet. It aims at changing human desire to turn away from the brutalism of colonialism’s ecocide and toward wholesome relations with animals, plants, soil, land, and water. In the end, this paper claims that Carvalhaes’ theology of creation affirms a “godly animism”. Full article

Non-suicidal self-injury (NSSI) is a transdiagnostic behavior often found in patients with eating disorders (EDs). Both conditions plateau in adolescence and share psychopathological traits. Our study focuses on body image concerns, a complex psychopathological construct associated with both NSSI and ED, as a shared risk factor between the two. This study included 73 participants aged 14–24 recruited from the Eating Disorders Day Hospital, University Hospital of Bari, Italy, divided into two groups: those with an ED and NSSI (ED + NSSI) and those with an ED without NSSI (ED-only). Using standardized assessments such as clinical and demographical data, the Body Uneasiness Test (BUT-a), and the Eating Disorder Inventory (EDI-2), this study found that the ED + NSSI group exhibited significantly higher body image concerns in all main scales and subscales of BUT-a and EDI-2. Moreover, the ED + NSSI group presented higher scores on psychopathological traits associated with a more severe ED, namely Ineffectiveness, Social Insecurity, and Asceticism. Finally, patients in the ED + NSSI group were diagnosed with a higher degree of depressive disorders. These findings highlight significant associations between body image concerns and NSSI in patients with an ED, also showing a higher risk of psychiatric comorbidities and a more severe ED profile in these patients. Full article

In this article, I will touch on the ethical and moral possibilities of mysticism. On the one hand, I discuss the kinds of ethical work required to open and cultivate experiences of the divine. On the other hand, I look at how those experiences of the divine create new opportunities for kinds of ethical relationships to oneself, to others, and to the divine. In doing so, I connect the practices of asceticism—zuhd—with the types of experience characteristic of Sufi mysticism through the concept of tarbiya. Understanding taṣawwuf as an ongoing process in which experiences of the divine are a part, not an end, helps us grasp the intransitive nature of the term taṣawwuf itself. The goal in doing so is to think through what an ‘inner-worldly’ mysticism might look like—a category noticeably absent from Weber’s analysis. Part of its absence, I would suggest, is due to the fact that it does not map onto the passive–active distinction between mysticism and asceticism he tends to draw. But rather than merely critique Weber’s model, which, of course, is grounded in ideal types, and therefore nothing ever fits solely into one of his categories, my goal is to consider what an active inner-worldly mysticism might look like. In other words, what are the modes of ethical engagement and action made possible by those experiences which are considered to be direct experiences of the divine and how are those direct experiences in turn made possible by different kinds of ethical work? In this article, I will consider each of these in relation to two Sufi orders based on my fieldwork in Morocco—the Karkariyya and the Alawiyya. These are two closely related orders that are part of the Shadhiliyya, and they share several members within their spiritual lineages, with the split dating only to the 20th century. Through an analysis and comparison of the two groups, I investigate what an active mysticism could look like in the world today and hope to create new spaces for comparative mysticism that would see mystics as deeply concerned with changing their social worlds. Full article

Humanity has always aspired beyond the human. The technological development in recent decades has been extraordinary, leading to new attempts to overcome the all-too-human condition. We dream of conquering death, upgrading our bodies into perfect performance machines and enhancing our intelligence through bio-nanotechnology. We are familiar with the side effects: alienation, stress, anxiety, depression. This article contends that Franz Kafka’s enigmatic oeuvre at its core harbors a yearning to transcend the human. Through a close reading of the narrative In the Penal Colony, it is demonstrated that this yearning is far more radical and uncompromising than the modern vision of extending and optimizing human life. Instead of the modern ego-concerned affirmation of life and the body that hides behind much of AI and modern technology, Kafka seeks a radical vision of total transformation and transcending the human into ‘nothingness’. The article shows that this transformation corresponds to core concepts in Arthur Schopenhauer’s philosophy, primarily his doctrine of the denial of the will to live and asceticism. Instead of the species-narcissistic affirmation of life and the body that lurks behind much of AI and modern technology, Kafka strives for a definitive overcoming of the life we desire. Full article

The ecclesiastical discourse in Britian over homosexuality has included a significant focus on the narratives and experience of LGBTQ+ people. However, the relationship between and respective authority given to human experience and the Bible within church debates remains a matter of contention, especially among evangelicals committed to ‘biblicism’. This study considers how even those unconvinced about experience as a ‘source’ of theology might still engage with queer narratives as an invitation for personal and cultural reflexivity and how the plausibility of theological claims might be tested whilst still prioritising Scripture. I examine testimony through a three-stage study. First, I conduct a narrative analysis of audiovisual recordings of my own prior practice of testimony as a celibate gay evangelical. Second, I offer up new, autoethnographic, thick descriptions of three pivotal crisis moments. Third, I theologically reflect upon these in relation to Romans 12.1–2 and the meta-theme of identity formation. I argue that LGBTQ+ testimonies have the potential to illuminate and thus transform heteronormative cultural patterns within the church; I argue that Christian identity formation must include the central integration of God’s identification of a person in Christ; and I attempt to model how Christians might cautiously discern God’s activity within a practice of testimony. Full article

I argue for a transformative revival or actualization of the very core of an integrative, methodologically secured form of intellect-mystical asceticism. This approach draws on traditional sources that are re-examined from a systematic—synthetic and transcultural—philosophical perspective and in light of the multi-civilizational global environment of the 21st century. The main traditional points of reference in this paper are provided by Nicolaus de Cusa and Ibn Sīnā, and I refer to a few others, such as Attar of Nishapur, in passing. I begin by developing a basic concept of intellect-mystical asceticism. It is distinguished from mystification, science, scientism, and modes of everyday communication and cognition. Then, I make the case for an updated, transcultural approach to intellect-mysticism that can foster the internal (social) and external (environmental) reintegration of the human noosphere and technosphere in future planetary development. In this context, a modern intellect-mystical philosophical notion of “knowing non-knowing” (wissendes Nichtwissen, docta ignorantia) is developed. It is inspired by Nicolaus de Cusa and contextualized from a systematic transcultural angle at the same time. Finally, I discuss the problem of the practical, or rather ascetic, realization of the related possibilities of intellect-mystical self-enfolding. Here, the preceding steps of the reflection are mapped onto an outline regarding distinct developmental stages of such a transformative intellect-mystical practice in Ibn Sīnā’s Remarks and Admonitions (al-Ishārāt wat-Tanbīhāt). Full article

This article proposes a reconsideration of the physio-psychological dimension of the notion of asceticism in Nietzsche in the light of classical Daoist philosophy. Nietzsche famously criticises the nihilistic ascetic ideal for negating the body-self (Leib-Selbst) in the Christian religion as well as in Socratic metaphysics. Nietzsche critiques the metaphysical language that presupposes an opposition between the good (as the useful) and the evil (as the useless). However, the Nietzschean ascetic person who says yes to life remains mostly conceptual within the philosophical framework where physio-psychology stands as the superior form of thinking. To contrast such asceticism that bears traces of Greek Stoicism and Epicureanism, I argue that Zhuangzi’s self-cultivating practices such as mind-fasting (xinzhai 心齋) can be incorporated into the Nietzschean physio-psychological notion of asceticism that goes beyond askesis with Stoic and Epicurean therapeutic connotations, given that both Zhuangzi and Nietzsche are more concerned with cultivating a lived body rather than purifying souls. Full article

In recent theological scholarship, there has been a wave of interest in the tradition of spiritual sense and marginal social identities within analytic and philosophical theology. In this article, I explore the theologies of spiritual sense in analytic theology (AT) to highlight part of the reason for the predominance of cisgender heterosexual voices in the field. Many feminist voices in AT express a common concern for a lack of integration between the mind, the body, and spiritual sense, which has enshrined the post-enlightenment cisgender heterosexual ‘man of reason’. Through an exploration of these feminist voices (Sarah Coakley and Michelle Panchuk), I argue that the field does not simply need more diverse voices but also voices of spiritual sense that undo a straight cisgender elitism. This elitism has kept the field from widely examining the anthropological questions of sexuality and gender, ethics, and theodicean dilemmas of desire and faith. By opening analytic philosophical approaches to spiritual sense, the field releases noetic control that has two consequential outcomes. Firstly, the field revalorizes pneumatology and ethics. Secondly, as a consequence of this, the field can see those who were previously unseen and heard, and, therefore, AT can develop into a sensing and thinking discipline capable of perceiving the queer or other in its midst. Spiritual sense and its priority for bodily and cruciform realities of suffering and desire can move the field from homogeneity to embracing the diverse ethical concerns of sexuality, gender, and race, and subaltern or queer subjectivities which are yet to be represented well in its midst. Using a distinctly neo-Augustinian approach, I argue that Augustine’s philosophy of the amor dei, with its emphasis on analytic clarity and inner spiritual sense, can redeem the eyes of AT’s heart. Full article

The article investigates attempts in contemporary art to convey transcendent realities through the lens of the artist. This study examines three key moments of the artistic creative process: intuition, asceticism, and silence. The article assesses silence or stillness as a specific mental state that enables us to evaluate reality with a heightened awareness of our own length, fragility, and the infinite that awaits us on the other side of existence. In artistic practice, silence is a prerequisite for authenticity, believability, and creativity. The article explores the possibility of uncovering and revealing the transcendent via matter through the author’s own artistic inquiry. It discusses art as a master of transforming material, psychological, and physical facts into shapes that hint at what is beyond what the eye or ear can perceive. Art can lead to the sublime and open the mind, eyes, and heart to that which is beyond. The expression of the transcendent through artistic action is observed by analyzing the relationship between the artist and intuitive knowledge in the artistic practices of contemporary and modern artists. Along with the qualitative method of narrative research, research methodologies specific to the artistic field (visual arts) were predominately used, expanding the boundaries of qualitative research by taking a holistic approach closer to the very nature of the artistic process and allowing for a more complete understanding of the process itself. Full article

This paper examines the nature of “asceticism” (rīyāḍat) in Sufism, revolving around the works of the 13th century Persian Sufi Mawlānā Jalāl al-Dīn Muḥammad Rūmī Balkī and exploring two critical inquiries: Firstly, it seeks to determine whether Rūmī’s mystical perspective on asceticism is world-rejecting or world-affirming. Secondly, it investigates potential parallels and divergences between Rūmī and Meister Eckhart’s stances—specifically, through the Dominican’s Sermons and Treatises—and assesses the implications for the two figures. In examining Rūmī’s works, the current research primarily relies on secondary sources within the Persian intellectual tradition to provide an intracultural context. Utilizing horizontal and vertical interpretations, this study examines critical themes in Rūmī’s works, such as love, detachment (zuhd), the world’s deceptive nature, and seclusion. The findings reveal that Rūmī’s asceticism is not “monastic” (ruhbānī); instead, it balances moderate abstinence and worldly engagement, underpinned by the Quran and the ḥadīth teachings. Rūmī and Eckhart underscore asceticism as an inner transformation rather than mere physical austerity, emphasizing inner purification, self-transcendence, and spiritual detachment as routes to divine unity. The two thinkers’ teachings are catalysts for profound personal transformation and a more fulfilling life in today’s world. Full article

Given the emergence of the Ram Janmabhoomi Movement in the early 1990s, a group of female ascetics and sadhvis displayed tendencies of eschewing conventional gendered images and reinforcing the ideals of virtuous motherhood and female warriorhood in an effort to establish women’s alternative authority in the public and private domains. In order to galvanise women’s participation in the public sphere, these sadhvis allowed women to assume roles that would otherwise be reserved for men on the grounds that men are no longer living according to their dharma. In reality, the sadhvis were reorganising the feminine space within a predominately masculine Hindutva movement by recommending a level of politicisation of women’s private responsibilities in the public sphere with a distinctive articulation of particular gender stereotypes. Taking into account these factors, my aim in writing this essay is to examine the ramifications of the agency and authority that these sadhvis achieved while actively participating in the Hindutva movement. This paper also aims to find out which types of approaches they employed to address the conflicts between conventional womanhood, asceticism, and heroic femininity in the arena of public life. Full article

Asceticism or renunciation (zuhd) is generally viewed as turning away from the world and all it has to offer in order to connect to the divine. The well-known mystical theorist, Muḥyī al-Dīn ibn ‘Arabī (d. 638/1240), adds a denotation of asceticism to this conventional definition. Ibn ‘Arabī argues that the impetus for the creation of the cosmos was the divine wish to be known by something other than Itself. As the fulfilment of this wish, the universe is nothing but a manifestation of the cataphatic aspect of God described as His ‘most beautiful Names’ (al-Asmā’ al-ḥusnā) in the Qur’an, which is not God as He truly is in His apophatic essence that can never be comprehended, much less manifested. This means that there are two forms of asceticism or connecting to the divine: one is to assert God’s transcendence and His true apophatic nature by renouncing the world, while the other is to emphasise His comparability by embracing the world as a manifestation of God’s most beautiful Names. Ibn ‘Arabī presents the world-renouncing form of asceticism through the chapter of Prophet Idrīs in his most popular work, Fuṣūṣ al-ḥikam, and he presents the world-embracing from of asceticism through the chapter of Prophet Ilyās. He then combines both forms of asceticism in the chapter of Prophet Muḥammad. Full article