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  1. Foundations of ArtScience: Formulating the Problem.Francis Heylighen & Katarina Petrović - 2020 - Foundations of Science 26 (2):225-244.
    While art and science still functioned side-by-side during the Renaissance, their methods and perspectives diverged during the nineteenth century, creating a still enduring separation between the "two cultures". Recently, artists and scientists again collaborate more frequently, as promoted most radically by the ArtScience movement. This approach aims at a true synthesis between the intuitive, imaginative methods of art and the rational, rule-governed methods of science. To prepare the grounds for a theoretical synthesis, this paper surveys the fundamental commonalities and differences (...)
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  • Comment on Keith Haartman's "Religious Ecstasy and Personality Transformation in John Wesley's Methodism: Theoretical and Methodological Considerations".Michael P. Carroll - 2007 - Archive for the Psychology of Religion 29 (1):37-49.
    Keith Haartman argues that childrearing practices distinctive of the English middle class in the 18th century produced a type of personality structure characterized by excessive splitting. Methodism proved popular because the Methodist experience providing a way of confronting and working through the conflicts generated by this sort of personality structure. Unfortunately, although Haartman's argument is plausible, there is little or no evidence to support his central contention: that the individuals who found Methodism most appealing were associated with the childhood experiences (...)
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  • An Introduction to the Study of Mysticism.Richard H. Jones - 2021 - SUNY Press.
    2022 CHOICE Outstanding Academic Title The purpose of this book is to fill a gap in contemporary mystical studies: an overview of the basic ways to approach mystical experiences and mysticism. It discusses the problem of definitions of “mystical experiences” and “mysticism” and advances characterizations of “mystical experiences” in terms of certain altered states of consciousness and “mysticism” in terms of encompassing ways of life centered on such experiences and states. Types of mystical experiences, enlightened states, paths, and doctrines are (...)
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  • A conceptual analysis of the oceanic feeling : with a special note on painterly aesthetics.Jussi A. Saarinen - unknown
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  • Psychoanalysis, religious experience, and the study of religion: Not “religious studies”.Marsha Aileen Hewitt - 2013 - Critical Research on Religion 1 (1):25-32.
    Psychoanalytic critical theory explores the dynamics of individual identity formation within specific cultural contexts. Freud understood that psychoanalysis is a critical social theory as well as a therapeutic practice. His studies on religion illustrate the depths of society and culture within the mind. Freud was thus able to respond to Romain Rolland's experience of an “oceanic” or mystical feeling in thoroughly explanatory psychoanalytic terms that led him to speculate about pre-Oedipal memories of maternal care. Freud made an important contribution to (...)
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  • I love you, I hate you: Toward a psychology of the hindu deus absconditus. [REVIEW]Thomas B. Ellis - 2009 - International Journal of Hindu Studies 13 (1):1-23.
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  • Kālī’s problem child: Another look at Jeffrey Kripal’s study of Śrī Rāmakṛṣṇa. [REVIEW]Brian A. Hatcher - 1999 - International Journal of Hindu Studies 3 (2):165-182.
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  • At the Margins of the World: The Nature of Limits in Terrence Malick’s "The Thin Red Line".Catherine M. Lord - 2012 - Text Matters - a Journal of Literature, Theory and Culture 2 (2):62-75.
    Terrence Malick’s The Thin Red Line is an anti-war film which can be read as an Orphic narrative meditating on the relationship between humans and “nature.” Many scholarly readings of the film have been attracted by analyzes that explore the influences of Cavell and Heidegger on Malick. Kaja Silverman’s recent opus, Flesh of My Flesh, contains a chapter titled “All Things Shining.” She elegantly examines how Malick’s film explores the theme of “finitude.” She argues that, ontologically speaking, human existence gains (...)
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