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Mysticism

Stanford Encyclopedia of Philosophy (2008)

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  1. Aramesh Dustdar and Theocracy | آرامش دوستدار و یزدان‌سالاری.Pouya Lotfi Yazdi - 2025 - Sociological Cultural Studies 15 (4).
    This article is the result of my doctoral dissertation. In this work, I (hereafter: the writer) consider Aramesh Dustdar's main thesis "Emtenae Tafakor" and give my interpretation of it, "Emtenae Tafakor" is the main content of Dustdar's view on faith and reason in the epistemology of religion. In addition, the writer moves to theocracy and argues that Aramesh Dustdar could not provide attainable ideas and arguments against theocracy in the social and political philosophy. Straightforwardly, the aforementioned claim has been based (...)
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  • (1 other version)Forever Finite: The Case Against Infinity (Expanded Edition).Kip K. Sewell - 2023 - Alexandria, VA: Rond Books.
    EXPANDED EDITION (eBook): -/- Infinity Is Not What It Seems...Infinity is commonly assumed to be a logical concept, reliable for conducting mathematics, describing the Universe, and understanding the divine. Most of us are educated to take for granted that there exist infinite sets of numbers, that lines contain an infinite number of points, that space is infinite in expanse, that time has an infinite succession of events, that possibilities are infinite in quantity, and over half of the world’s population believes (...)
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  • Eradicating Theocracy Philosophically.Pouya Lotfi Yazdi - manuscript
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  • Perennial Idealism: A Mystical Solution to the Mind-Body Problem.Miri Albahari - 2019 - Philosophers' Imprint 19.
    Each well-known proposed solution to the mind-body problem encounters an impasse. These take the form of an explanatory gap, such as the one between mental and physical, or between micro-subjects and macro-subject. The dialectical pressure to bridge these gaps is generating positions in which consciousness is becoming increasingly foundational. The most recent of these, cosmopsychism, typically casts the entire cosmos as a perspectival subject whose mind grounds those of more limited subjects like ourselves. I review the dialectic from materialism and (...)
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  • The Mystic and the Metaphysician: Clarifying the Role of Meditation in the Search for Ultimate Reality.M. Albahari - 2019 - Journal of Consciousness Studies 26 (7-8):12-36.
    To seek fundamental truths, analytic metaphysicians generally start with observed phenomena. From here they typically move outwards, using discursive thought to posit scientifically informed theories about the ultimate reality behind appearances. Mystics, too, seek to uncover the reality behind appearances. However, their meditative methods typically start with experience and go inwards to a fundamental reality sometimes described as a pure conscious unity. Analytic metaphysicians may be tempted to dismiss the mystical approach as unworthy of investigation. In this paper I will (...)
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  • Psychedelics, Meditation, and Self-Consciousness.Raphaël Millière, Robin L. Carhart-Harris, Leor Roseman, Fynn-Mathis Trautwein & Aviva Berkovich-Ohana - 2018 - Frontiers in Psychology 9:375105.
    In recent years, the scientific study of meditation and psychedelic drugs has seen remarkable developments. The increased focus on meditation in cognitive neuroscience has led to a cross-cultural classification of standard meditation styles validated by functional and structural neuroanatomical data. Meanwhile, the renaissance of psychedelic research has shed light on the neurophysiology of altered states of consciousness induced by classical psychedelics, such as psilocybin and LSD, whose effects are mainly mediated by agonism of serotonin receptors. Few attempts have been made (...)
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  • The Divine Liturgy as Mystical Experience.David Bradshaw - 2015 - European Journal for Philosophy of Religion 7 (2):137--151.
    Most characterizations of mystical experience emphasize its private, esoteric, and non-sensory nature. Such an understanding is far removed from the original meaning of the term mystikos. For the ancient Greeks, the ”mystical’ was that which led participants into the awareness of a higher reality, as in the initiatory rites of the ancient mystery cults. This usage was taken over by the early Church, which similarly designated the Christian sacraments and their rites as ”mystical’ because they draw participants into a higher (...)
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  • The paradox of ineffability.Gäb Sebastian - 2017 - International Journal of Philosophy and Theology 78 (3):1-12.
    Saying that x is ineffable seems to be paradoxical – either I cannot say anything about x, not even that it is ineffable – or I can say that it is ineffable, but then I can say something and it is not ineffable. In this article, I discuss Alston’s version of the paradox and a solution proposed by Hick which employs the concept of formal and substantial predicates. I reject Hick’s proposal and develop a different account based on some passages (...)
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  • Evaluating the Fales/Gellman debate on the epistemic status of mystical religious experiences.Leland R. Harper - 2014 - International Journal of Philosophy and Theology 75 (1):55-73.
    From the mid 1990s to the early 2000s there has been a debate between Jerome Gellman and Evan Fales regarding the epistemic status of mystical religious experience. Gellman argues that mystical religious experiences provide some justification for the belief that God exists when taken in conjunction with a variety of other experiential evidence. Fales takes a naturalistic approach and argues that instances of mystical theistic experiences are only tools by which the mystic attempts to gain greater social status. In this (...)
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  • Experiments and Research Programmes. Revisiting Vitalism/Non-Vitalism Debate in Early Twentieth Century.Bijoy Mukherjee - 2012 - Argument: Biannual Philosophical Journal 2 (1):171-198.
    Debates in the philosophy of science typically take place around issues such as realism and theory change. Recently, the debate has been reformulated to bring in the role of experiments in the context of theory change. As regards realism, Ian Hacking’s contribution has been to introduce ‘intervention’ as the basis of realism. He also proposed, following Imre Lakatos, to replace the issue of truth with progress and rationality. In this context we examine the case of the vitalism — reductionism debate (...)
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  • Are There Pure Conscious Events?Rocco J. Gennaro - 2008 - In Chandana Chakrabarti & Gordon Haist (eds.), Revisiting mysticism. Newcastle: Cambridge Scholars Press. pp. 100--120.
    There has been much discussion about the nature and even existence of so-called “pure conscious events” (PCEs). PCEs are often described as mental events which are non-conceptual and lacking all experiential content (Forman 1990). For a variety of reasons, a number of authors have questioned both the accuracy of such a characterization and even the very existence of PCEs (Katz 1978, Bagger 1999). In this chapter, I take a somewhat different, but also critical, approach to the nature and possibility of (...)
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  • Śaṅkaran Monism and the Limits of Thought.Luca Gasparri - 2022 - The Monist 105 (1):76-91.
    A growing movement in contemporary philosophy of mind is looking back on Indian thought to gain new insights into the problem of consciousness. This paper weighs the prospects of thinking about mentality through the lenses of Śaṅkaran Advaita Vedānta. To start, I outline micropsychist and cosmopsychist accounts of consciousness, introduce Śaṅkaran monism, and describe a potential reason of attraction of the framework over micropsychist and cosmopsychist alternatives. I then show that the eliminativist commitments of the view threaten to yield a (...)
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  • The Challenge of Mysticism: a Primer from a Christian Perspective.Daniel Spencer - 2021 - Sophia 60 (4):1027-1045.
    In this article, I discuss the relevance of the study of mysticism for Christian analytic theologians and philosophers of religion. I begin with a brief consideration of some reasons Christian academics might be reluctant to enter this field, and indicate that, somewhat surprisingly, the study of mysticism is something but seldom addressed in Christian analytic circles. With this background in place, I proceed to the primary two sections of the article. Section I deals with demarcating mysticism: for the purposes of (...)
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  • Evidence synthesis indicates contentless experiences in meditation are neither truly contentless nor identical.Toby J. Woods, Jennifer M. Windt & Olivia Carter - 2024 - Phenomenology and the Cognitive Sciences 23 (2):253-304.
    Contentless experience involves an absence of mental content such as thought, perception, and mental imagery. In academic work it has been classically treated as including states like those aimed for in Shamatha, Transcendental, and Stillness Meditation. We have used evidence synthesis to select and review 135 expert texts from within the three traditions. In this paper we identify the features of contentless experience referred to in the expert texts and determine whether the experiences are the same or different across the (...)
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  • Mystical Feelings and the Process of Self-Transformation.Ruth Rebecca Tietjen - 2017 - Philosophia 45 (4):1623-1634.
    There is a need for inner recollection opposed to our everyday distraction. Our distraction is partly based on anthropological features and partly on social and cultural features. As well as feelings of distraction, we know experiences of being focussed from everyday life. As feelings in which distraction is absent, and as feelings in which we are partly and temporarily released from our own egocentric perspective, they remind us that a different kind of relation to ourselves and the world is possible. (...)
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  • Exploring Techno-Spirituality: Design strategies for transcendent user experiences.Elizabeth Buie - 2018 - Dissertation, University of Newcastle
    This thesis presents a study of transcendent experiences — experiences of connection with something greater than oneself — focusing on what they are, how artefacts support them, and how design can contribute to that support. People often find such experiences transformative, and artefacts do support them — but the literature rarely addresses designing artefact support for TXs. This thesis provides a step toward filling that gap. The first phase of research involved the conduct and analysis of 24 interviews with adults (...)
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  • The feminine in body, language and spirituality.Kaye Gersch - 2013 - Dissertation, University of Queensland
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