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Nietzsches Denken in philosophischer Reflexion und narrativer Praxis des 20. Jahrhunderts: Pirandello, Unamuno, Bataille und Sollers
Series: Lettre

. Traces of idiorrhythmic life are hard to find also outside of literature. This happens to be the case also in the Church and in religious life as well. That is why the prefix a- is important even here. The idiorrhythmic way of living in Athos points to a- as negation precisely because it in “ethical terms” is “an unclassifiable phenomenon.” A possible reason for this could be “because it’s always been implicitly linked to a mystical experience. And mysticism is the atopia of the Church as society” (ibid: 33). For Barthes, even mysticism is without place in the

. Bloom schließt dort mit den Worten: ›Mysticism‹ is a word I have avoided in this essay, for Kabbalah seems to be more of an interpretative and mythical tradition than a mystical one. There were Kabbalistic ecstatics, and sub-traditions of meditative intensities, of prayer in esoteric manner. But Kabbalah differs finally from Christian and Eastern mysticism in being more a mode of intellectual speculation than a way of union with God. […] By centering upon the Bible, Kabbalah made of itself, at its best, a critical tradition, though distinguished by more

Forschungsstand FORSCHUNGSFELD KABBALA UND JÜDISCHE MYSTIK Historisch-philologische und phänomenologische Erforschung von Kabbala Seit der Etablierung der akademischen Mystik-Forschung durch den Religionshis- toriker Gershom Scholem (1897-1982), wird Kabbala innerhalb der Kategorie jü- dische Mystik untersucht. Scholem selbst hatte ab 1933 den ersten Lehrstuhl zur Erforschung der jüdischen Mystik an der Hebräischen Universität Jerusalem inne. In seinem Werk Major Trends in Jewish Mysticism (1941) beschreibt Scholem allgemeine Wesenszüge

of German mysticism, and not just of the ecstatic female mysticism […], but also of the speculative mysticism – since it is the theology of religious women. It leads to the ‘Germanization’ of religious literature; also Bible translations have experienced a strong driving force through it.”) Thomas Fechner-Smarsly84 Marguerite Porete was sentenced and burned to death in Paris the last day of May in the year 1310. But what made Marguerite’s text Le miroir heretic? In short, it formulated a promise: the promise of the possibility of a divine perfection already

compete for influence in the fields of politics, economics or re- ligion – out of the urge for freedom, necessity, idealism, thrills or the joy of play- ing. Whoever wants to leave this game and depart from the chess board of estab- lished rules, does so at the high price of the dissolution of social bonds, the renun- ciation of the world, and a turn to mysticism. Everyone else is well advised to learn to live with and to handle power. We wrote this book for you. What our readers ultimately do with these considerations, methods and tools of power – if they do

Humanism” is not a dialectical matter, a negative assessment by the West and a positive one in Islam. It is a matter of research, neutral and disinterested. Apologetism, negative or positive, is not science. Theology or Anthropology (Homo Loquax)? It is easy to fi nd the roots of humanism in Islamic culture by digging into classical theology, philosophy, jurisprudence, mysticism and scriptural sciences, all retained in traditional form and garb, screened off behind theocentrism and scripturalism. Time however is capable of unveiling these obscurities to uncover

Tradition, hg. von Eric Hobsbawm und Terence Ranger, S. 1-14. Cambridge: Cambridge University Press. Hobsbawm, Eric und Terence Ranger. 1992. The Invention of Tradition. Cambridge [etc.]: Cambridge University Press. LITERATUR | 273 Hock, Klaus. 2008. Einführung in die Religionswissenschaft. 3. Aufl. Darmstadt: Wissenschaftliche Buchgesellschaft. Hoffman, Edward. 2006. The Way of Splendor. Jewish Mysticism and Modern Psychology. Anniversary, Up. Lanham: Rowman & Littlefield Publishers. Höllinger, Franz und Thomas Tripold. 2012. Ganzheitliches Leben. Kulturen

Song”, in: Joe in the Andamans, p. 80- 93. Nettelbeck, Amanda (1998): “Notes towards an Introduction”, in: Kerr/Nettelbeck (eds.), The Space Between, p. 1-17. Price, Richard/Price, Sally (1995): Enigma Variations, Cambridge, MA: Harvard University Press. Probyn, Elspeth (1996): Outside Belongings, New York: Routledge. Robb, Simon (2001): Fictocritical Sentences, PhD thesis presented at the Univer- sity of Adelaide, SA. — (1996): “Academic Divination Is Not a Mysticism: Fictocriticism, Pedagogy and Hypertext”, in: Guerin/Butters/Nettelbeck (eds.), Crossing

for a longer, more elaborate narrative, overtly picks up on the myth of the Canadian Promised Land. Warren incorporates it into a geography imbued with religious mysticism, but also leaves gaps that hide troubles in the Methodist Church that would cast a more differentiated light on the alleged Canaan. Nevertheless, Warren’s Narrative represents a bottom-up insight into black community work as a traveling preacher in Canada West, the organization of the Black Methodist church in the province, as well as its cross- border network. Therefore, it functions as a