Search Results (33)

New theologies developed in tandem with evolutionary biology during the nineteenth century, which have been called metaphysical evolutionisms and evolutionary theologies. A subset of these theologies analyzed here were developed by thinkers who accepted biological science but rejected both biblical creationism and materialist science. Tools from the cognitive science of religion, including conceptual metaphor theory (CMT) and blending theory, also known as conceptual integration theory (CIT), can help to explain the development of these systems and their transformation between the nineteenth and the twentieth centuries. The analysis focuses on several stable and popular blends of ideas, which have continued with some alteration into the twenty-first century. The three blends evaluated here are Progressive Soul Evolution, Salvation is Evolution, and Evolution is Therapy. Major contributors to these blends are the Theosophist and theologian Helena P. Blavatsky and psychologist Frederic W. H. Myers, both influenced by the spiritualist movement, particularly the ideas of the spiritualist and biologist Alfred Russel Wallace. The influence of these blends can be seen in the twentieth-century “Aquarian Frontier,” a group of 145 thinkers and organizations identified in 1975 by counterculture historian Theodore Roszak. Part of the appeal of these blends may be seen in their use of metaphors, including the Great Chain of Being and A Purposeful Life is a Journey. The application of the polysemic term evolution in a sense that does much of the theological work of salvation in Christianity can in part be explained by applying the principles of blending theory, including the vital relation “achieve a human scale,” as well as compressions of time and identity. These blends have been successful because they meet the needs of a population who are friendly towards science but disenchanted with traditional religions. The blends provide a satisfying new theology that extends beyond death for a subset of adherents, particularly in the New Age and spiritual but not religious (SBNR) movements, who combine the agency of self-directed “evolution” with the religious concepts of grace and transcendence. Full article

Friedrich Nietzsche can be an awkward topic for classicists and ancient philosophers, especially since an important part of his heavily critical philosophy begins as a reaction to, and critique of, his contemporary classical scholarship with which he was intimately familiar, being one of the most impressive ‘products’ of its development. Nietzsche was a thinker who in many ways turned the prevalent opinions about Greeks and contemporaries upside down, challenging his predecessors and successors with provocative readings of some of the most cherished philosophies in Western culture. This essay examines Nietzsche’s treatment of sophists—an important group of intellectuals whose reception had suffered greatly under the devastating judgement of Plato and Aristotle. While recent scholarship frequently regards sophists as philosophers, Nietzsche’s contemporaries were generally extremely dismissive of this group and regarded them in negative light as illegitimate thinkers and opponents to their contemporary ‘true’ philosophers (i.e., Socrates, Plato, and Aristotle). This paper traces two different moments in Nietzsche’s philosophical output that exhibit closer engagement with the sophists: the ‘early’ Nietzsche regards sophists as innovators in language and style, the ‘late’ Nietzsche sees them as countercultural revolutionaries. Despite the fact that in both stages, sophists are introduced as champions for ideas that are central to Nietzsche’s own philosophical preoccupations (the development of language, the overthrowing of values), his treatment of this group of intellectuals appears at first sight superficial and surprisingly unenthusiastic. The paper will examine our existing sources on Nietzsche’s treatment of the sophists and will suggest, ultimately, that his engagement with them was probably far more complex and multilayered than has been thus far assumed. Full article

This article addresses a gap in the literature by offering the first structured reconstruction of the origins, motivations, and development of Ignatian Leadership, connecting its spiritual roots, conceptual foundations, and institutional applications within a coherent and transferable framework. The study explores the genesis, evolution, and contemporary relevance of Ignatian Leadership as a transformative model that combines organisational management principles with the spirituality of Saint Ignatius of Loyola and the Jesuit tradition. Through a qualitative methodology, we conducted an exhaustive review of 54 documents and interviews with key experts, incorporating diverse phenomenological perspectives. The findings show that this leadership model emerged to renew the apostolic mission of the Society of Jesus, modernise its educational management, and empower both laypeople and Jesuits in leadership roles. Grounded in Ignatian spirituality—particularly in the practice of discernment aimed at promoting actions inspired by the Magis, in ever deeper and greater service to the most universal good—it seeks to serve others and promote the common good. Over time, the model has expanded beyond religious contexts, offering a counter-cultural and ethically grounded leadership style applicable in educational, managerial and civic settings. This shift of focus not only paves the way for institutional change but also guides individuals towards a more authentic and meaningful life. Full article

Monastic life presents a contrast to many aspects of modern existence (the rule of ideology, consumerism, various forms of negativity, dominance of the virtual, forgetfulness). The following essay explores this contrast and its presence throughout the long history of monasticism, with a focus on early Northern and Western monasticism on the one hand, and the modern Benedictine tradition on the other. The counter-cultural dimensions of monastic life range from special landscapes and sacred space to the function of time, and from the transcendental role of prayer to the earthy nature of hard work. Not only do the traditions of monastic scholarship and the books gathered in monastic libraries help preserve the memory and reinforce the special counter-culture of monasteries, but the monasteries remain to this day places of healing and sources of hope. The poem “Pilgrimage” composed in 1929 by Austin Clarke captures the character of monastic life not only as something contrary, but as an essential way of life, which has survived from the founding of medieval Clonmacnoise up until today. Full article

Jacques Maritain’s understanding of integral humanism influenced the relationship between Christianity and culture at the Second Vatican Council, yet soon afterward, Maritain recognised that in many instances it was misinterpreted, leading Catholics and Catholic theology to a radical accommodation to secular culture. Yet Maritain continued to believe in his approach as a middle way for Christianity between integralism and liberalism. He responded to these misinterpretations by recalling the pre-political foundations of his new type of humanism and the unquestioning need for holiness to transform the culture. This article revisits Maritain’s integral humanism and restates the importance of the metaphysical foundations he articulates for dialogue with culture and politics but also argues that perhaps Maritain put too much trust in the liberal state to protect Christianity and recognise its usefulness to society. This article enquires furthermore how, in an increasingly secular culture, a more specifically public and ecclesial form of integral humanism may be needed and asks whether this means a new form of integralism. It argues to the contrary but also that to maintain her identity and transformative potential in the culture for all humanity, the Church needs to actively consider how best to connect with both her metaphysical and revelatory sources in Christian faith and manifest these publicly in the culture. It concludes by offering examples of how the Church as a sacrament of salvation in the secular world can witness to Christ at various levels of association and also accept the inevitability of providing a counter-cultural witness. Full article

This essay discusses the genesis, evolution, and impact of the Leningrad Contemporary Music Club (CMC), a pivotal hub for avant-garde and experimental music in the late Soviet Union. Founded amidst the socio-political constraints of the late 1970s, the CMC emerged as a sanctuary for jazz, classical avant-garde, and progressive rock enthusiasts. This paper chronicles the CMC’s unique ability to foster creative expression within the repressive Soviet cultural framework, driven by a coalition of visionaries including such musicians as Sergey Kuryokhin and jazz theoreticians like Efim Barban. The narrative highlights the club’s seminal role in introducing Western avant-garde music to Soviet audiences, hosting groundbreaking performances, and cultivating a vibrant community of musicians, critics, and fans. Through an exploration of the CMC’s organisational strategies, cultural exchanges, and its ultimate closure following state intervention, the paper examines how the Club bridged underground and mainstream music while navigating ideological constraints. The research underscores the CMC’s legacy as a microcosm of resistance and innovation, situating its contributions within broader discussions of Soviet countercultural movements and global avant-garde practices. This work contributes to the historiography of Soviet underground culture, shedding light on the interplay between art, politics, and social transformation in late 20th-century Leningrad. Full article

The point of departure for this essay is the first part of the life of Guillem Rovirosa (1915–1934), before he became one of the most important social activists in post-war Spain. During those years he abandoned his Catholic faith and, accompanied by a few friends, embarked on a journey of exploration through Esperanto, naturism, spiritualism, and theosophy. This essay proposes the application of comparative microhistory to religious sociology. The author has sourced similar combinations from around the world in the same period and concludes that this melting pot was not unique. Quite the contrary, from Europe to the Far East, many people underwent similar experiences, usually of a countercultural nature and often linked to the idea of anti-authoritarianism and to its possible religious foundations. Full article

This essay considers the abolitionist narrative, The Life of Olaudah Equiano, through the anthropological lens of ethnography. Equiano’s account, though not without controversy, contributes to the evolution of an African cultural consciousness that would span across multiple continents. In that sense, while this autobiography seems to follow the literary pattern of its contemporary slave narratives, it is also countercultural and qualifies as “anti-ethnography”. The review presented here focuses on two sections of Equiano’s work: (1) the Afrocentric account of Ibo culture and (2) the cultural commentary regarding enslavement in the Americas. For each section, Equiano’s deviation from the traditional slave narrative is highlighted and analyzed. Full article

Mass Observation was the most ambitious and controversial investigation into cultural life in Britain in the twentieth century. Buoyed by a democratic spirit yet riven by eclectic intellectual allegiances, the project, in its inception, revelled in contradictions, many of which have endured in its legacy. This paper revisits the early countercultural aspirations of Mass Observation in order to reflect on the significance of these contradictions for the fate of popular writing. It is argued that the tensions between art, philosophy and science, as articulated in the inaugural statements of Mass Observation, are illuminated by the anti-elitist agenda of the founders. Building on these insights, the paper revisits controversies in the use of Mass Observation data for research and calls upon the findings from a recent recreation of Mass Observation Diary Day (12 May 2024) to argue that Mass Observation’s ‘science of ourselves’ be reconsidered as creative cultural production and a contribution to the ‘art of living’. Full article

This study focuses on yoga as part of contemporary spiritual culture (CSC) and examines the relationship between modern yoga and meditation. First, I investigate the purpose of practice and the position of meditation in classical yoga and hatha yoga; I clarify that classical yoga aims to stop the fluctuations of the mind by subduing physical activity, while hatha yoga aims to activate energy by working on the body, which is a microcosm of the universe. Next, I explore the characteristics of modern postural yoga (MPY, which was established in the early 20th century) and how it differs from traditional yoga. Based on the above discussion, I examine ashtanga vinyasa yoga (AVY), a major school of MPY that has greatly influenced many other forms of yoga. I point out several interpretive frameworks for a series of physical practices in ashtanga yoga (within the same school of yoga). While the Indian tradition views asanas (physical postures) as preparation for meditation, the Western counterculture-influenced yoga that developed after the late 1960s views asanas as a microcosm of life, as a search for spirituality, and as “moving meditation”. Full article

Rewilding is regularly connected to re-enchantment. In some rewilding projects, ecological restoration merges with narratives of wonder, enchantment and spirituality. While rewilding’s association with re-enchantment appears as part of its appeal, it is also criticised as anthropocentric, escapist or naive. This article aims to formulate a thorough conceptual understanding of rewilding as re-enchantment by situating it within the critical framework of (dis)enchantment developed in the early 20th century by Weber and Horkheimer and Adorno. Connecting this framework to contemporary, phenomenologically inspired accounts of enchantment and critiques on the mechanisation of nature, this article aims towards a new perspective on rewilding as a critical discursive practice of re-enchantment. Rewilding, like re-enchantment, can be seen as a valuable attempt to formulate alternatives to the modern paradigm and programme of disenchantment. Situating rewilding within a broader cultural context and historical perspective, this approach allows for assessing rewilding as part of modern (counter-)culture at large. Moreover, through a detailed account of (re-)enchantment in rewilding on a phenomenological, theoretical and relational level, this article gradually develops a conceptual understanding of re-enchantment as a valuable concept for ecological restoration and cultural transformation. Full article

In many Western countries, the Catholic Church (like several others) is currently suffering a vocations crisis. Australia is no exception. Each year, dioceses see more priests retire, die, or leave the priesthood than new ones are ordained. For this reason, it is becoming increasingly mission-critical for dioceses to understand better the vocational journeys of those men who do become priests. These are also, of course, groups of considerable sociological interest: what motivates them to do (and become) something so countercultural? This article presents the main findings from a qualitative research project exploring the vocational journeys of recently ordained (i.e., within the past ten years at the time of the study) priests in the Archdiocese of Sydney, New South Wales. Full article

The humanistic-geographical associations of popular music foster the potential to articulate the production and reproduction of an activity-centered politicized ontology of space in the everyday social life of any creative communitarian framework where an alternative set of lifestyles, choices, and tastes engage in a constant play. A cursory glimpse at the (counter-)cultural artistic productions of the American 1970s shows that the lyrical construction of real and imaginary geographical locales has remained a distinguishing motif in the song-writing techniques of the celebrated rock poets. In the case of Bruce Springsteen, whether it is the ‘badlands’, constituting the rebellious and notorious young adults, or the ‘promised land’, which is the desired destination of all his characters, his lyrical oeuvre has numerously provided an alternative sense of place. Springsteen’s lyrical and musical characterization of fleeting urban images like alleys, hotels, engines, streets, neon, pavements, locomotives, cars, etc., have not only captured the American cities under the changing regime of capital accumulation but also contributed to the inseparability of everyday social lives and modern urban experiences. Against the backdrop of this argument, this article seeks to explore how the socio-political and cultural aesthetics of Springsteen’s song stories unfurl distinct spatial poetics through their musical language. Also, the article attempts to delineate how Springsteen’s unabashed celebration of the working-class geography of the American 1970s unveils a site of cultural struggle, wherein existing social values are reconstructed amidst imaginary landscapes and discursive strategies of resistance are weaved. Full article

The relationship between modernization and religion is contested, with the literature differing in how and in what ways religion helps or hinders countries’ social, economic, and political development. This paper draws upon the history of Christianity in South Korea to critically explore the links between religion and modernization. It makes two arguments. First, discussions of the link between religion and modernization frequently employ static definitions of religion, but Christianity is characterized by oscillations between worldly (institutionalizing) and unworldly (countercultural) impulses that theoretically make very different contributions to social, economic, and political development. Second, in the case of South Korea, it is shown that both impulses have made vital contributions to the country’s modernization at different times. This suggests that the dynamic tug-of-war between the institutional and countercultural facets of Korean Christianity, although problematic for individual believers and religious leaders, helped it become an important contributor to the country’s success story. However, this paper concludes on a cautionary note by warning that extreme instances of these impulses have caused cleavages between Christianity and the Korean state and society and could undermine its future contributions. This suggests that diversity and toleration—a hallmark of Korean Christianity—will continue to be the best pathway forward. Full article

This paper addresses writer Itsuki Hiroyuki’s 1966 debut novel Farewell to Moscow Misfits through the lens of middlebrow novels, jazz novels, and repatriates. This novel draws from Itsuki’s personal experience being repatriated from colonial Korea after the war and visiting the Soviet Union in the mid-1960s. Farewell was unique for its time in representing jazz, music, and youth “stilyagi” counterculture in the Soviet Union. This counterculture movement was roughly contemporaneous with the student movement of the 1960s in Japan. This period also saw the popularization of the “middlebrow novel”—an ambiguous term that was used to describe literature outside of the established pure/popular dichotomy. These amorphous “middlebrow” works allow us to read some of the cultural dynamics of the 1960s. Itsuki published many of his early works in so-called middlebrow magazines, not “pure” literary journals. Itsuki himself claimed that his works were neither pure literature nor popular literature; they were simply “entertainment”. He placed his works in relation to jazz, the circus, and enka. His unique views on cultural production and media emerged from his repatriation experiences and his encounter with Russian culture. This paper examines not only genre conventions in literature but also Itsuki’s objections to the pure/popular literary structure, as well as his place in cultural representations of the 1960s. Full article