Dialectics and the Sublime in Underhill's Mysticism by Peter Chong-Beng Gan

By Peter Chong-Beng Gan

This ebook represents a research of Evelyn Underhill’s most excellent paintings on mysticism, utilizing Hegel’s dialectics and Kant’s concept of the chic as interpretive instruments. It in particular makes a speciality of in demand good points of Underhill’s textual content: the outline of the paranormal existence as one permeated by means of an excessive love among the mystic and countless truth, and the unique delineation of phases of mystical improvement. Given those beneficial properties, the textual content lends itself to a development of a important discourse predicated on dialecticism, sublimity, and mysticism. The e-book additionally articulates a few insights into the content material and nature of the writings of Christian mystics.

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249). For the purposes of this exploration into mysticism, I think it is important to point out here that Underhill’s M contains over a hundred appearances of the word “infinite” or “infinity”, and practically all of them referring to God. 1 Introduction 21 these). Mysticism as an encounter with infinite being has correlative features with the sublime. Sublimity as theorized by Kant, on account of its substantial and foundational (for subsequent constructions of the sublime) content, offers us an apposite hermeneutic tool for reading mysticism.

142–143). However, he still reckons that “becoming” is the most appropriate term. 4 Being and Becoming and the Mediating Dialectic 35 Therefore, the objection is that contrary to Hegel’s account, the relation between pure being and nothing is not a two-way implication whereby pure being implies nothing and nothing implies pure being. Hegel presents them as equally immediate, and identical, but while I can understand thinking about pure being makes me think about nothing, I hesitate to conclude that thinking about nothing makes me think about pure being.

9–11). However, I suspect that a few of these problems can be settled by comparing human cognition to computer processes. Emily Kelly (2007, p. 117) observes that a large following of present-day scientists and philosophers assent to the view that consciousness are byproducts of neural activities and that those amongst them who hold firmly to the physicalist axiom assert that in principle, consciousness is reducible to purely physiological processes. e. physiology causes consciousness and not the other way around.

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