Search Results (554)

In this paper, I analyze the account of miracles given by ʿAbd al-Karīm al-Jīlī (d. 811/1408), one of the major interpreters of the Sufi metaphysics of Ibn ʿArabī (d. 638/1240). Al-Jīlī outlines his theory of miracles in chapter fifty of his major work, al-Insān al-kāmil fī maʿrifat al-awākhir wa-l-awāʾil, which is devoted to the Holy Spirit. Based on a close reading of this chapter and other relevant sections of al-Insān al-kāmil, I suggest that al-Jīlī’s interest in miracles reflects the miracle-saturated Yemeni environment in which he wrote, and find that he most often uses taṣarrufāt (“acts of free disposal”) to denote saintly miracles, rather than the more common karāmāt. Most significantly, I show how, based on his threefold categorization of humanity (into those dominated by their physical form, spiritual things, and divine things), he articulates a hierarchy of the miraculous, distinguishing between bodily miracles, which indicate the dominance of the Holy Spirit, and the higher level of creative speech acts, which reflect the dominance of God’s creative attributes. Finally, notwithstanding the fact that his account of miracles and the Holy Spirit chimes with certain Christian ideas, I show that miracles, in his view, point to the spiritual pre-eminence of the Prophet Muhammad. Full article

This article—addressed to students, parents, teachers, and administrators alike—argues that the close study of creation is not optional to any authentic form of education, most especially the Catholic Liberal Arts tradition. Such a study, however, must take our incarnational reality, and thus our sensory experience, as normative and primary. Modern secularism has stunted this fundamental mission of education by enforcing a mechanistic and materialistic ontology that has severed the bond between education and the love of wisdom. Drawing on Plato, Aristotle, and Aquinas, as well as twentieth century Catholic authors, the need to recognize the authority of creation in education, and the nature of that authority, is examined. Five lessons of a close study of nature are offered as features of the path from the knowledge and love of creatures to the knowledge and love of God. Ultimately, an authentic education cultivates goodness and love via wonder, contemplation, and self-gift in the teacher and the student, participating in the redemption of the world wrought by Christ through witness to His truth, goodness, and beauty in all things. Full article

This paper presents a methodological framework, Tonal Isomorphism (TI), derived from Tonal Meta-Ontology (TMO), focusing on operational protocols rather than ontological foundations. Tonal Isomorphism is framed as a meta-protocol rather than a metaphysical doctrine: its purpose is to provide a transferable logic that bridges disciplinary silos. We argue that knowledge breakthroughs can emerge not through trial-and-error experimentation alone, but through the isomorphic translation of tonal structures into domain-specific models. The methodology is demonstrated through three key contributions: (1) the Operationalization of Metaphysics, where tonal principles are expressed in executable forms such as the ToneWarp Equation and integrity-preserving responsibility chains; (2) the Unified Generative Field, a cross-domain modeling scaffold applicable to contexts ranging from arithmetic closure to digital trust protocols; and (3) the Generative Proof, which positions the methodology itself as a living demonstration of its claims, resistant to external mimicry. In an era defined by AI’s capacity for replication and simulation, Tonal Isomorphism offers a framework for knowledge generation where truth is not fixed discovery but a defensible, continuously enacted act of creation. Full article

This study examines how the Donggyeong Daejeon (東經大全), the principal scripture of early Donghak, receives and theologically reconfigures the conceptual lexicon of Confucian classics through text mining-based analysis. Drawing on the classical Chinese texts of the Four Books and the Donggyeong Daejeon, and employing computational techniques such as keyword frequency, keyword-in-context (KWIC), and co-occurrence mapping, the study identifies structural parallels and semantic shifts across the two corpora. These patterns are then interpreted hermeneutically to assess how early Donghak appropriates, repurposes, and theologically transforms inherited Confucian categories. Findings suggest that while the Donggyeong Daejeon retains key Confucian terms, it situates them within a distinct theological framework. The Confucian triad of human being, the Way, and Heaven (人–道–天), for example, is recast in Donghak as “Heaven’s heart is the human-heart” (天心卽人心), a theological affirmation of the human as the locus of Heaven’s immanence. Similarly, the Confucian virtue of sincerity (誠) is reinterpreted through the lens of faith (信), transforming it from a metaphysical ideal into a performative mode of spiritual judgment. Most notably, the Confucian dualism of li (理) and qi (氣) is overcome through the theology of “ultimate energy” (至氣), a divine substance that animates and unifies all beings. By combining quantitative text analysis with interpretive discussion, this study presents Donghak not as a rhetorical appropriation of Confucian discourse, but as a conceptual innovation rooted in the resemanticization of its inherited language. This methodology offers a new model for tracking doctrinal transformation in East Asian religious texts and contributes to broader discussions on intertextual borrowing, and the semantic evolution of classical traditions. Full article

Drury reports Wittgenstein telling him, “I am not a religious man but I can’t help seeing every problem from a religious point of view, I would like my work to be understood in this way”. My paper attempts to make sense of this strange claim. I first consider the meaning Wittgenstein gives to ‘religious’ in speaking of questions he explicitly designates as such, and then explain how that (sort of) meaning could also apply to the (other) characterisations he provides of his philosophical work. I also consider the subsidiary question, and suggest two very different reasons as to why Wittgenstein nonetheless did not consider himself ‘a religious man’. While I find much confusion in what Wittgenstein says about religion, his crucial insight is that both religious and philosophical thinking are characterised by the same kind of difficulty. Both spring from our moral–existential confusion and despair over finding, or accepting the sense we find, in our life with others. In the later parts of this paper, I show how the metaphysical I–world perspective of the Tractatus (the first specific form taken by Wittgenstein’s own ‘religious point of view’) exemplifies this very rootedness of philosophical/religious thinking in despair, and how in Wittgenstein’s later philosophy, including in some of his later explicitly religious remarks, an I–You perspective starts to emerge, one where our difficulties in sense-making are seen as the other side of our difficulties in opening ourselves to each other in love. I also suggest, however, that an unresolved tension nonetheless remains in Wittgenstein’s late thinking between an I–You orientation and a focus on collective normativity. Finally, I suggest that foregrounding love tends to dissolve the very idea of specifically ‘religious’ problems quite generally, and so leaves us with a double question about how to understand religion as such, and about whether, or how, we can give coherent sense to Wittgenstein’s idea that his point of view is specifically ‘religious’. Full article

This article explores the emergence of a new philosophical religion arising from the intersection of psychedelic ministry, transpersonal psychology, and participatory metaphysics. Framed within the evolution of Western consciousness and drawing from Friedrich Schelling’s participatory metaphysics, Stanislav Grof’s findings, and Jorge Ferrer’s participatory turn, this article joins the metaphysical and spiritual conversation rising within the psychedelic ecosystem. These needs include spiritual and metaphysical integration of some psychedelic phenomena as well as metaphysical foundations for a sacramental understanding of psychedelics. Arguing that psychedelics can function sacramentally and grant participatory access to the creative ground of reality, this article proposes transpersonal ministry as a framework that can meet the spiritual and metaphysical demands of psychedelics. In dialogue with Schelling’s vision of a philosophical religion and Ferrer’s participatory pluralism, transpersonal ministry offers churches, ministers, and congregants a shared language that unites experiential participation with metaphysical inquiry to provide a non-dogmatic framework for integrating transformative states. Full article

The article aims is to make the case for an essential entanglement between faith and understanding, and to show how Wittgenstein’s philosophy, like that of Socrates’, was informed and/or underpinned by such an entanglement. Centrally, the article argues that Wittgenstein’s critique of metaphysical uses of words and the subsequent turn from explanation to description in his Philosophical Investigations have crucial affinities with Socrates’ claim, in the Apology, to “human wisdom”. The first part of the article comprises a somewhat novel reading of Plato’s Apology, while the second part focuses on Wittgenstein and on capturing the entanglement between faith and understanding shared by the two. Full article

In both T.S Eliot’s poetry and the writings of Søren Kierkegaard, conversion serves as an escape from the noise and din of social life. Similarly, both writers implicitly respond to Hegelian Absolute Idealism’s placement of poetry and religious practice within “picture-thinking,” outside of real knowledge. Conversion appears in both thinkers as a response to the pressures of social life, and as a breakdown in communication between religious adherents and their society. Kierkegaard especially articulates the impossible space of Christians within “Christendom.” This paper takes as its point of comparison Eliot’s “The Waste Land,” reading it through a lens from Kierkegaard’s pseudonymous works. First, I work through the development of anxiety as a social phenomenon in both, before turning to Eliot and Kierkegaard’s depiction of the conversion event as self-obliterative. I then explore the silence after conversion, with a particular interest in the cessation of metaphysical speculation. Full article

This essay examines the reception of Western mystical theology in early twentieth-century Russian religious thought, showing how leading Russian thinkers—such as Ivanov, Frank, Bulgakov, and Berdyaev—reinterpreted Meister Eckhart’s central categories (Gottheit, Abgeschiedenheit), often in significant conjunction with Nietzschean and Tolstoyan doctrines. It reconstructs a distinctive philosophical current—“mystical anarchism”—emerging at the intersection of apophatic theology, political eschatology, and the critique of violence. Through a detailed analysis of primary texts, the essay argues that Russian philosophers radicalized the doctrine of detachment into a political ontology of freedom, aimed at challenging both metaphysical authority and social coercion. While drawing extensively on negative theological traditions, their most original contributions appear not in strictly speculative or metaphysical terms, but rather in the ethical and political domain. Particular attention is given to Berdyaev’s notion of an “apophatic sociology,” which articulates freedom as the negation of all power of man over man and as the condition of a communal life no longer bound by abstract categories of morality and knowledge. The article concludes that Russian religious thought offers an original contribution to understanding mysticism as a resource for ethical and critical philosophy. Full article

This article offers a Thomistic evaluation of Richard J. Pendergast, SJ’s The Cosmic Hierarchy: The Universe and Its Many Irreducible Levels, situating his integrative cosmology within the ongoing dialog between Christian theology and the natural sciences. Pendergast’s attempt to synthesize Aristotelian-Thomistic metaphysics, process philosophy, and modern physics exemplifies both the promise and the perils of constructing a unified worldview that embraces the theology of creation, teleology, and metaphysical realism. This analysis commends his defense of the intelligibility of nature and the legitimacy of final causality. It also identifies areas where his speculative adoption of process categories departs from Thomistic principles and raises theological difficulties. Engaging questions of creation theology, metaphysics, and epistemology, the paper demonstrates how a Thomistic framework provides critical criteria for assessing integrative cosmologies informed by contemporary science. Full article

This paper assesses Elizabeth Anscombe’s influential argument in her 1958 essay “Modern Moral Philosophy,” which holds that secular moral obligation is metaphysically incoherent without a divine law framework. This paper reconstructs her argument—dubbed the “divine indispensability argument”—in standard form and then presents eight targeted objections that fall under three general types—challenges to its intelligibility, internal and external inconsistency, and substantive improbabilities—demonstrating that each strand refutes her thesis. Finally, it shows that her proposed remedy inherits the very defects she attributes to secular ethics and concludes that moral obligation remains fully coherent within nontheistic frameworks. Full article

A fundamental question when comparing Western and Chinese traditions is what if any similarities exist between the key metaphysical concepts Being and Non-Being and you 有 and wu 無. We find an inspired solution in the oldest preserved translation of the Laozi, the “Liber Sinicus Táo Tě Kīm inscriptus, in Latinum idioma Versus.” This 18th c. Latin translation by a Jesuit Figurist makes a particularly fascinating argument for the equation of Being and you 有 and Non-Being and wu 無. Essential to this is recognizing Non-Being as a type of Being that more closely matches the Laozi’s term wu 無. From this starting point, the translator fuses the three cosmogonies of chapters 1, 40, and 42 to reveal a Daoism-inflected trinitarian theology where Non-Being (wu) and Being (you) become terms to express the complex relationship of the three divine Persons. This effort to connect Daoism and Catholicism both has great historical value and also may serve as a resource for articulating East Asian forms of theology. Full article

This paper investigates how architectural theories from the Bauhaus in the 1920s have the opportunity to influence approaches to wellbeing through the built environment today. Through a literature review, the study examines work and writings by primarily Hungarian artist László Moholy-Nagy and German architect Siegfried Ebeling, as well as their contemporaries and predecessors at the Bauhaus. The research identifies a gap in architectural history where past architectural theories and practices have been underexplored in relation to wellbeing, particularly in early modernist discourse. By analyzing Moholy-Nagy and Ebeling writings, this paper reveals how their work prefigures and expands contemporary concerns in wellness design. The key finding is: in the examined works there are clear links between metaphysical thinking, environmental conditions, construction innovation and wellbeing. This study contributes to architectural discourses by: firstly proposing that metaphysically informed design thinking can offer valuable insights for architectural practices aiming to enhance occupant wellbeing; secondly, recontextualizing historical ideas within present-day design challenges, and thirdly offering future research directions for developing understandings of wellbeing in relation to architecture. Full article

In the ontological argument for the existence of God, Descartes famously argues that the idea of God is the idea of a perfect being. As such, the idea of God must combine all of the perfections. Now, as (necessary) existence is a perfection, God must exist. Leibniz criticized Descartes’ argument, pointing out that it rests upon the hidden assumption that God is possible. Leibniz argues, however, that God is really possible because realities cannot oppose one another, and so there could be no real opposition between the perfections. So, at least in the case of God, conceivability entails real possibility. Kant rejects this assumption and insists that the non-contradictoriness of an idea is not an adequate criterion for the real possibility of the object of the idea, for although predicates may be combined in thought to form a concept, this does not entail the properties they indicate may be so combined in reality. For this reason, Kant believes that it is impossible to prove the real possibility of God, and so the ontological argument is not sound. In this paper, I examine Kant’s reasons for reaching this conclusion. I pay particular attention to Kant’s argument in the Amphiboly, which deals with the concepts of agreement and opposition, and where Kant stresses the importance of the distinction between logical and real opposition. I will argue that this distinction plays a crucial role in Kant’s rejection of the ontological argument and rationalist Leibnizian–Wolffian metaphysics in general. I also show how Kant’s rejection of the possibility of what he calls the complete determination of a concept in the Ideal of Pure Reason, plays a role in his rejection of the conceivability entails real possibility principle. Full article

Metatropic dysplasia is an autosomal dominant skeletal disorder characterized by progressive kyphoscoliosis, severe platyspondyly, pronounced metaphyseal enlargement, and shortening of the long bones. This condition is caused by pathogenic variants in the TRPV4 (Transient Receptor Potential Vanilloid 4) gene, which encodes a non-selective calcium channel involved in bone homeostasis. Variants in TRPV4 have been associated with two major disease groups: skeletal dysplasias and neuropathies, with recent findings indicating an overlap in their clinical features. We report three patients with metatropic dysplasia, each presenting a distinct severity profile. All exhibited a bell-shaped thorax, significant platyspondyly, and shortened long bones with broad metaphyses. Notably, patients 1 and 3 had more complex clinical courses, including seizures and global developmental delay. Genetic analysis revealed two different TRPV4 variants: p.Asn796del (patient 1) and p.Pro799Leu (patients 2 and 3). These cases illustrate variability in extra-skeletal manifestations, complications, and prognosis. In our patients with TRPV4-related disorders, the co-occurrence of neurological symptoms and skeletal abnormalities suggests a clinically heterogeneous spectrum consistent with a single disease rather than distinct entities. A comprehensive, multidisciplinary approach is essential to optimize management and improve the quality of life for patients. Full article