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
›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
FORSCHUNGSFELD KABBALA UND JÜDISCHE MYSTIK
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
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.”)
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
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
von Eric Hobsbawm und Terence Ranger, S. 1-14. Cambridge: Cambridge
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:
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-
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
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