Sophia studies in cross-cultural philosophy of traditions and cultures, 2017
In this paper, I shall try to give a description of how St Maximus the Confessor (580–662), one o... more In this paper, I shall try to give a description of how St Maximus the Confessor (580–662), one of the most influential orthodox theologians of the early Byzantine mystical tradition, conceives of an immediate experience of God. My presentation and analysis will rely especially on the Confessor’s early spiritual works: the Centuries on Love (Keφάλαια πeρὶ ἀγάπης, Capita de charitate, before 626), the Ascetic Life (Λόγoς ἀσkητιkός, Liber asceticus, before 626) and the Exposition of the Lord’s Prayer (Eἰς τὴν πρoσeυχὴν τoῦ Πάτeρ ἡμῶν ἑρμηνeία σύντoμoς, Orationis dominicae brevis expositio, 628–630), all of them written early in Maximus’ early career, when he was a monk in his forties, first, probably, in the Jerusalem area, then—fleeing the Persian attack on the Byzantine Empire—in the Byzantine province of Africa.
International Journal of Philosophy and Theology, 2015
In this paper, the author is trying to disentangle and analyse the principles of Tolkien’s implic... more In this paper, the author is trying to disentangle and analyse the principles of Tolkien’s implicit soteriology in The Lord of the Rings. The paper argues that Tokien’s novel is a metaphysical statement about redemption which only adumbrates, and does not clarify, how mankind is saved by divine grace. At the same time, The Lord of the Rings is unambiguous about the Fall. Hence it seems reasonable to say that Tolkien’s work is a reticent soteriology. In order to find an adequate framework for its historical interpretation, the paper also refers to Thomas Mann’s and T. S. Eliot’s respective oeuvres.
rupts them and the only, partial, solution is returning to isolation. This for Gill explains why ... more rupts them and the only, partial, solution is returning to isolation. This for Gill explains why Émile, for all its popularity as a book, has a limited influence on French educational writing in the pre-Revolutionary period. In 1762 the crown expelled the Jesuits from France, who for some two centuries had virtually controlled the country’s secondary educational system. To critics of the educational status quo, the Jesuits taught an outmoded curriculum based on the classical humanities and used arid teaching methods. The society’s expulsion offered the opportunity to reconstruct education on enlightened lines, and there was a subsequent outpouring of educational treatises. As the fifth and final part of the book shows, however, the pamphleteers were interested in building a new educational system which would produce useful citizens: they were not interested in Émile which seemed to place individual and citizen continually in conflict. Gill has produced an informative work which repays close reading. Although much of the material in the fifth part has been studied quite extensively over the past twenty years (and this is duly acknowledged), her study of Locke, Morelly and Rousseau is innovative and thought-provoking. So much has been written on Rousseau’s educational ideas that it would seem impossible to look at Émile in a refreshing way. By using Émile as the end-point rather than the beginning of the study, Gill makes us look at the book anew. Also, as an educationalist rather than a historian, she is able to spot the dramatic discrepancy between the first three and the last two books that this reviewer had certainly not noticed before. She is interesting too in how the work fits neatly with Rousseau’s own life and makes some important points of comparison between the relatively unknown Émile et Sophie and the well known Rêveries d’un promeneur solitaire, written at the end of Rousseau’s life: Émile’s failure becomes a figure of Rousseau’s own inability to make the transition from autodidact outsider to socially successful member of the philosophe coterie. If the book has a weakness, it lies in the second part devoted to Fleury et al. Not only is it difficult to see how any of the group of four can be profitably included in the history of Enlightened education, but Fleury’s educational writings actually preceded Locke’s and, if anything, demonstrate that Locke too had his precursors. This, though, is to carp. It is impossible in a short review to point up the richness of this book which is to be applauded for problematising enlightened educational theory rather than simply describing it.
This study offers first a summary of Galileo’s life oeuvre, based on original sources. Second, it... more This study offers first a summary of Galileo’s life oeuvre, based on original sources. Second, it expounds on the arguments in detail he advanced while defending Copernicanism in five of his works, namely the Sidereus nuncius, the epistle addressed to Cristina di Lorena, the Dialogo, the Saggiatore, and the Discorsi e dimostrazioni. All interpretations endeavour to fine-tune Galilei’s points of view without the usual generalizations. Finally, a closing evaluation tries to clarify Galileo’s place in the history of European natural sciences.
Sophia studies in cross-cultural philosophy of traditions and cultures, 2017
In this paper, I shall try to give a description of how St Maximus the Confessor (580–662), one o... more In this paper, I shall try to give a description of how St Maximus the Confessor (580–662), one of the most influential orthodox theologians of the early Byzantine mystical tradition, conceives of an immediate experience of God. My presentation and analysis will rely especially on the Confessor’s early spiritual works: the Centuries on Love (Keφάλαια πeρὶ ἀγάπης, Capita de charitate, before 626), the Ascetic Life (Λόγoς ἀσkητιkός, Liber asceticus, before 626) and the Exposition of the Lord’s Prayer (Eἰς τὴν πρoσeυχὴν τoῦ Πάτeρ ἡμῶν ἑρμηνeία σύντoμoς, Orationis dominicae brevis expositio, 628–630), all of them written early in Maximus’ early career, when he was a monk in his forties, first, probably, in the Jerusalem area, then—fleeing the Persian attack on the Byzantine Empire—in the Byzantine province of Africa.
International Journal of Philosophy and Theology, 2015
In this paper, the author is trying to disentangle and analyse the principles of Tolkien’s implic... more In this paper, the author is trying to disentangle and analyse the principles of Tolkien’s implicit soteriology in The Lord of the Rings. The paper argues that Tokien’s novel is a metaphysical statement about redemption which only adumbrates, and does not clarify, how mankind is saved by divine grace. At the same time, The Lord of the Rings is unambiguous about the Fall. Hence it seems reasonable to say that Tolkien’s work is a reticent soteriology. In order to find an adequate framework for its historical interpretation, the paper also refers to Thomas Mann’s and T. S. Eliot’s respective oeuvres.
rupts them and the only, partial, solution is returning to isolation. This for Gill explains why ... more rupts them and the only, partial, solution is returning to isolation. This for Gill explains why Émile, for all its popularity as a book, has a limited influence on French educational writing in the pre-Revolutionary period. In 1762 the crown expelled the Jesuits from France, who for some two centuries had virtually controlled the country’s secondary educational system. To critics of the educational status quo, the Jesuits taught an outmoded curriculum based on the classical humanities and used arid teaching methods. The society’s expulsion offered the opportunity to reconstruct education on enlightened lines, and there was a subsequent outpouring of educational treatises. As the fifth and final part of the book shows, however, the pamphleteers were interested in building a new educational system which would produce useful citizens: they were not interested in Émile which seemed to place individual and citizen continually in conflict. Gill has produced an informative work which repays close reading. Although much of the material in the fifth part has been studied quite extensively over the past twenty years (and this is duly acknowledged), her study of Locke, Morelly and Rousseau is innovative and thought-provoking. So much has been written on Rousseau’s educational ideas that it would seem impossible to look at Émile in a refreshing way. By using Émile as the end-point rather than the beginning of the study, Gill makes us look at the book anew. Also, as an educationalist rather than a historian, she is able to spot the dramatic discrepancy between the first three and the last two books that this reviewer had certainly not noticed before. She is interesting too in how the work fits neatly with Rousseau’s own life and makes some important points of comparison between the relatively unknown Émile et Sophie and the well known Rêveries d’un promeneur solitaire, written at the end of Rousseau’s life: Émile’s failure becomes a figure of Rousseau’s own inability to make the transition from autodidact outsider to socially successful member of the philosophe coterie. If the book has a weakness, it lies in the second part devoted to Fleury et al. Not only is it difficult to see how any of the group of four can be profitably included in the history of Enlightened education, but Fleury’s educational writings actually preceded Locke’s and, if anything, demonstrate that Locke too had his precursors. This, though, is to carp. It is impossible in a short review to point up the richness of this book which is to be applauded for problematising enlightened educational theory rather than simply describing it.
This study offers first a summary of Galileo’s life oeuvre, based on original sources. Second, it... more This study offers first a summary of Galileo’s life oeuvre, based on original sources. Second, it expounds on the arguments in detail he advanced while defending Copernicanism in five of his works, namely the Sidereus nuncius, the epistle addressed to Cristina di Lorena, the Dialogo, the Saggiatore, and the Discorsi e dimostrazioni. All interpretations endeavour to fine-tune Galilei’s points of view without the usual generalizations. Finally, a closing evaluation tries to clarify Galileo’s place in the history of European natural sciences.
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