Search Results (27)

This is a study of the nun as a queer archetype of femininity across Kate O’Brien’s fiction and non-fiction. Alongside characters who are actual nuns, the fiction includes characters who can be described as ‘nun-like,’ especially in their renunciation of sexual desire. In the fiction, this secular renunciation is aligned with religious celibacy as actively chosen and ethically purposeful and situated as similar to artistic creativity. The study argues that O’Brien’s nuns are paradoxical and queer figures, undermining the temporality, class politics and models of human subjectivity central to O’Brien’s own ideological commitments. Attending to these nun figures prompts significant questions about the liberal feminist politics underpinning contemporary O’Brien studies and the prevailing critical reception of O’Brien as an exemplary Irish woman writer. Full article

This article posits that Islamic fairy tales function as a mystical bridge of speech, a discursive passage that, within the siyasatnama tradition, summons the subject toward ethico-political responsibility, while in Sufi narrative, it carries the seeker beyond the limits of language toward a transformative silence. Reading Indo-Persian and Ottoman siyasatnama texts alongside the Sufi classics of Attar and Rumi, the article traces this movement across both traditions. In the siyasatnama context, the fairy tale translates divine commandments into a set of virtues, such as justice, mercy, and compassion, that regulate the conduct of both ruler and subject, framing governance as an ethical response to a sacred truth. Conversely, in Sufi narrative, the fairy tale operates within a similar ethical–pedagogical grammar but directs the subject toward a fundamentally different ontological end: The dissolution of the self. Here, speech becomes a threshold to be crossed and narrative a cage to be surrendered, allowing the seeker to enter the silence in which divine love is realized. Ultimately, the article proposes that mystical transcendence does not signify a withdrawal from the ethical sphere; instead, it constitutes its most profound enactment, manifested either through the responsible exercise of power or its radical renunciation in love. Full article

This article offers a comparative study of two closely linked constellations of early Ṣūfī thought: the ascetic–mystical program of al-Fuḍayl ibn ʿIyāḍ (d. 187/803) and that of his renowned disciple Bishr al-Ḥāfī (d. 227/841). Moving beyond hagiographic anecdote, the study advances the thesis that the pair articulate two complementary modalities of tawba (repentance) that generate distinct ascetic habitus and pedagogical lineages: al-Fudayl’s “ethic of awe” (fear, juridical redress, and renunciation of patronage) and Bishr’s “aesthetics of reverence” (beauty-induced modesty, evident humility, and fame avoidance). Drawing on primary sources (Ḥilyat al-Awliyāʾ, al-Sulamī’s Ṭabaqāt al-Ṣūfiyya, al-Qushayrī’s Risāla, al-Sarrāj’s Lumaʿ), the article reconstructs each thinker’s core concepts, practices (e.g., returning wrongs, ḥafāʾ/barefoot humility), and teaching styles and maps how the teacher–disciple nexus transmits, adapts, and ritualizes these ethics into durable Ṣūfī dispositions. Methodologically, the article combines close textual analysis with practice theory to show how emotions—such as fear and modesty (ḥayāʾ)—are choreographed into public, socially legible acts, thus reframing repentance as embodied discipline rather than interior feeling alone. A prosopographic appendix traces transmission from al-Fudayl to Bishr to Sarī al-Saqaṭī and al-Junayd, clarifying how each modality survives in later Baghdad sobriety and Malāmatī self-effacement. The contribution is twofold: first, it supplies a granular typology of early Ṣūfī repentance that explains divergent stances toward money, publicity, and power; second, it models how to read early Ṣūfī biography as anthropology of practice, recovering the lived grammar by which “conversion stories” become social programs. In doing so, the article nuances standard narratives of early Ṣūfism, showing that Bishr is not merely al-Fuḍayl’s echo but a creative reframer whose “reverential” path complements—rather than imitates—the awe-driven ethic associated with al-Fuḍayl. Full article

This article examines how Kant’s conception of sacrifice in Religion within the Boundaries of Mere Reason connects with his account of the sublime in the Critique of Judgment. We argue that the analogy between sacrifice and sublimity illuminates the transformation involved in moral rebirth, whereby the old self is relinquished for the sake of the new. This transformation comprises two interrelated aspects: suppressive sacrifice, which subordinates self-centered inclinations to the moral law, and kenotic sacrifice, in which self-centeredness is relinquished as part of a radical reorientation of one’s disposition. By situating these aspects within Kant’s discussions of grace, the archetype–prototype distinction, and the imagination’s “sacrifice” during experiences of the sublime, we show how sacrifice functions as a symbol both of the moral exemplar (Vorbild) and of the conversion process. The resulting threefold analogy—between the old/new self, Christ’s kenotic self-emptying, and the imagination’s renunciation within the experience of the sublime—reveals how aesthetic experience, especially the sublime, helps exemplify and empower moral transformation in Kant’s thought, supplementing what his ethics alone can explain. Full article

This essay examines mass castration allegations within the North Indian guru movement Dera Sacha Sauda. Drawing on court records, public commentary, and prior fieldwork, it traces how surgical procedures served as a mechanism of enforced proximity and devotional binding. Castration here functions less as renunciation than as anatomical control within a system of engineered devotion that sutures followers into machinic forms of loyalty. The essay situates these acts within a broader politics of sacrificial excess, linking them to hijra initiation, Mughal-coded sovereignty, and strategies of masculine containment. What emerges is a devotional regime of irreversible subtraction and a sovereignty staged through ritual overreach. Full article

This paper re-examines the story of Lu Xiujing’s 陆修静 (406–477) abandonment of his ailing daughter, as recorded in Daoxue zhuan 道學傳 (Biographies of the Adepts of the Dao, hereafter DXZ), to challenge prevailing scholarly interpretations of this story that emphasize Daoist familial renunciation as a Buddhist-influenced complete rejection of Confucian ethics. Through close analysis of biographies in DXZ, Lu’s own writings, and the compiler Ma Shu’s 馬樞 (522–581) life, the study criticizes the habitual thinking of scholars that overemphasizes the tendency of early medieval Chinese Daoism to leave home, and argues that DXZ takes the protagonists in the biographies as models to convey the ethical concept of striving to reconcile the Daoist concept of leaving home to pursue religion aim with the family harmony advocated by traditional Confucianism, and it offers some feasible ideas for resolving the Confucian–Daoist ethical tensions. Ma Shu’s biographical strategy, reflecting his own Confucian-educated background engaged with Daoist belief, positions Lu as an exemplar of this balance. By contextualizing these accounts within social realities and compiler intentionality, the study advances a revised understanding of early medieval Daoist ethics, that is, an effort to pursue the harmonious coexistence of religious pursuits and family care. Full article

This study examines the symbolic ambiguity of Buddhist robes in the Heian period, focusing particularly on their representation in The Tale of Genji. While Buddhist monastic garments traditionally signify religious renunciation, they also functioned as fashion items regulated by strict social norms. Through an analysis of Heian-era dress codes and deviations from them, as well as literary portrayals of robes associated with ordination scenes, this study reveals that robes embodied not only religious aspirations but also worldly attachments. Literary depictions highlight the tension between formal religious identity and persistent human desires, demonstrating how Buddhist robes served not only as religious symbols but also as mediators between spiritual ideals and secular emotions. By examining robes as visual and emotional media within a broader cultural and historical framework, this paper argues that Buddhist robes during the Heian period symbolized the complex intersection of salvation and desire. Ultimately, this study sheds light on how religious symbols, rather than representing pure spiritual transcendence, reveal the enduring contradictions inherent in human nature. Full article

Among the Dharmic religious traditions, Jainism is unique for its continuous tradition of female monastics. Jain monastic women have made up a large part of Jain communities up to this day. Naturally, their prominent position in Jain society is reflected in the countless depictions of Jain nuns (āryikā/sādhvī) in Jain narrative literature. However, despite Jain narratives sometimes extolling renunciation as an alternative, often even superior, ideal to wifehood, there remains a fundamental tension between the ideologies of normative Jain wifehood and renunciation as well as the question of widowhood. In this article, I explore how two Digambara Sanskrit texts deal with the question of premature widowhood and renunciation in their adaptation of the Mahābhārata narrative. Whereas Jinasena’s Harivaṃśapurāṇa (783 CE) stress the value of pativratā-ideology as an appropriate response for prematurely widowed young Jain women, Śubhacandra’s Pāṇḍavapurāṇa (1552 CE) adapts the exact same episodes, but introduces an explicit ambivalence towards the idea of young Jain women renouncing to become Jain nuns. By comparing these two Digambara adaptations, I wish to show how Digambara Jain narratives in Sanskrit dealt with the same tension between Jain wifehood and renunciation hitherto mostly discussed with reference to Jain narratives in the vernacular. Full article

The aim of this paper is to discuss some of the main philosophical and metaphysical implications of quantum physics, especially those which concern the issues of epistemic humility and ontological realism. My thesis is that the impossibility of reaching an objective knowledge of nature does not imply the renunciation of ontological realism, but rather encourages scientists to adopt an attitude of epistemic humility. The argument firstly presents the main theories of quantum physics currently discussed, focusing on the measurement problem and its ontological implications. Afterwords, the issues of objectivity and realism are properly addressed. In the end, we discuss statistics as the new form of scientific epistemology, along with the concept of potentiality as the fundamental category of quantum metaphysics. Throughout, we establish some parallelisms between quantum physics theories and theology to show that, when human beings investigate the foundations of reality, some thought patterns, some core problems, and some possible solutions resemble one another, regardless of the specific perspective and language with which they are formulated. Full article

This article explores the reception and transformation of Ippen 一遍 (1234–1289)’s religious tenets and practices by Enju Kato 加藤円住 (1919–2021) and his temple, Shōjōkō-ji 清浄光寺. While Enju Kato asserts that his life has been dedicated to adhering and enacting Ippen’s concept of “renunciation”, he has reinterpreted this concept based on his personal experiences and comprehension. Second, Enju Kato and Shōjōkō-ji have inherited some of Ippen’s religious practices yet adapted these to align with contemporary settings. This article presents a case study discussing the acceptance and transformation of doctrines and practices of Jishū 時宗 in the contemporary era, which has been overlooked by academia thus far. Full article

Asceticism or renunciation (zuhd) is generally viewed as turning away from the world and all it has to offer in order to connect to the divine. The well-known mystical theorist, Muḥyī al-Dīn ibn ‘Arabī (d. 638/1240), adds a denotation of asceticism to this conventional definition. Ibn ‘Arabī argues that the impetus for the creation of the cosmos was the divine wish to be known by something other than Itself. As the fulfilment of this wish, the universe is nothing but a manifestation of the cataphatic aspect of God described as His ‘most beautiful Names’ (al-Asmā’ al-ḥusnā) in the Qur’an, which is not God as He truly is in His apophatic essence that can never be comprehended, much less manifested. This means that there are two forms of asceticism or connecting to the divine: one is to assert God’s transcendence and His true apophatic nature by renouncing the world, while the other is to emphasise His comparability by embracing the world as a manifestation of God’s most beautiful Names. Ibn ‘Arabī presents the world-renouncing form of asceticism through the chapter of Prophet Idrīs in his most popular work, Fuṣūṣ al-ḥikam, and he presents the world-embracing from of asceticism through the chapter of Prophet Ilyās. He then combines both forms of asceticism in the chapter of Prophet Muḥammad. Full article

This paper examines the compliance with official recommendations to restrict COVID-19 contagion during the second wave (August–November 2020) among a sample of Palestinian citizens of Israel (N = 1536), aged 18 or more. The dependent variables included the compliance with keeping social distance, using masks, washing hands, avoiding social gatherings, and unnecessary shopping. The independent variables included sociodemographic and health-related factors and beliefs regarding the susceptibility to and seriousness of COVID-19. Special attention was paid to analyzing the content of the recommendations and the behavioral changes required vis-à-vis the norms and values of the population studied. Factor and content analyses yielded two distinct sets of recommendations, which were conceptualized as ‘Adopting New Behaviors’ and ‘Renouncing Usual Behaviors’. Compliance rates for the adoption of new behaviors ranged between 80.5 and 90.3% and were higher in women than men (p < 0.002; p < 0.001; p < 0.001). Compliance rates for the renunciation of usual behaviors ranged between 47.1 and 60.4%. Educational level was positively associated with the compliance with recommendations requiring the renouncing of usual behaviors among men but not among women. The particular values and gender norms and the culture-based reasons for noncompliance among minority populations that were proposed using this method must be identified so that they inform authorities’ strategies to increase compliance with recommendations. Full article

When monastics of the Indic North and Northwest around the turn of the Common Era made the decision to introduce art into monasteries, current cultural assumptions regarding the aesthetic experience of such objects, which were axiomatically negated by Buddhist ideology, led to certain confrontations in law and praxis and an attempt to resolve these within certain monastic legal codes (vinaya) redacted during this period. Tracing the historical relation between monasticism and art in this context, this paper focuses on two such uneasy relations. The first deals with an opposition between the worldly aesthetics of pleasure associated with art and fashion and the aesthetics of asceticism as a representation of monasticism’s renunciate ideal. The second considers the aesthetics of fear associated with images of deities, the rejection of such objects as mere signs, and the resulting acts of theft and iconoclasm enacted upon them. It will show that resolution to both was sought in a particular semiotic which negated the aesthetic experience of such objects and rendered them signs with a significance that accorded with Buddhist ideology. Yet the solution remained incomplete, with issues arising when the same ideology was applied to monasticism’s own representation in the art of monasteries, stūpas and Buddha-images. Full article

This paper will analyse a series of dialogues that features kings named Janaka, which appear in the Śānti Parvan of the Mahābhārata. Although there is some variation among these episodes, kings named Janaka tend to be characterised as exemplary rulers who engage in dialogue with learned philosophers and who are strongly associated with the ideals of self-cultivation, renunciation, and liberation. I will argue that the name Janaka functions as a conceptual repertoire for ideas and practices associated with a particular understanding of royal authority. As I will show, the dialogues featuring kings named Janaka characterise sovereignty as both dynamic and fragile because the king is always in the process of displaying his knowledge and self-control. In this way, the different dialogical episodes featuring different Janakas conceptualise political authority differently, thus contributing to an ongoing, inter-textual and inter-religious discussion about sovereignty in ancient India. Full article

When feeding pregnant sows, optimal body condition at birth is sought to avoid the effects of a deviant nutritional condition on health and performance. Various feeding concepts exist but mainly have a restriction in quantity and renunciation of farm-grown forage in common. An ad libitum liquid feeding system based on farm-grown forage in combination with a sow sorting gate (according to body weight—using mechanical scales) was realized on a commercial swine farm. The sorting gate coordinated access to two feeding areas with rations based on whole plant wheat-silage (WPWS) differing in energy content. In this study with a total of 183 pregnant sows, effects of restrictive dry feeding (System I) were compared with ad libitum liquid feeding based on farm-grown forage (System II). Sows were monitored regarding body condition development during pregnancy by measuring body condition score (BCS), body weight (BW), and back fat thickness (BFT) on different time points. Sow and piglet health (vaginal injuries of sows, rectal temperature during the peripartal period, vitality of newborn piglets) and performance data regarding litter characteristics were also recorded. Body condition development of the sows was absolutely comparable. Performance indicators and the course of birth were also similar but with significantly higher scores for piglet vitality in System II (p < 0.05). The tested concept offers opportunities for more animal welfare and sustainability but remains to be further investigated regarding the repertoire of possibly applied farm-grown forage and the effects of the concept in the transit phase of sows. Full article