Human Studies, 1996

The Philosopher Magazine, 2021

"Unlike the solitary production of the artwork, a beautiful game requires a play of interlocking positions with a gifted partner, out of which unfold its 'beautiful problems'." 92 Cosmic Invalidity: E. M. Cioran and the Contagion of Nothingness Alexandre Leskanich "Bleak and uncompromising, Cioran confronts (even openly despises) a species adept at manufacturing death and disaster, a world fine-tuned to produce incomprehensible horrors." 36 Visual Thinking: Art as a Form of Thought Hanneke Grootenboer "Artworks hold the capacity to philosophize on their own terms so as to offer us a thought, in addition to a narrative or a meaning." 44 Thinking Out of Order Thomas Bartscherer "When we think, we "withdraw" from the world of appearances, in order to make present to the mind what is absent from the senses." 52 We Do Not Know What Thinking Is: Five Heideggerian Statements Grant Farred "By guarding against falling into a bad habit, not thinking, we are now freed to undertake the work of thinking.

2013

-- Citation information: Unterhuber, M., & Gebharter, A. (2013). The philosophy of Clark Glymour, 13–15 June [Conference report]. The Reasoner, 7(9), 109.

2007

It would be so much easier to celebrate the centenary of Chistopher Caudwell if he had been with us for more of the past 100 years. He was such a brief, brave, brilliant presence in our history. He was like a shooting star that burst through the sky, burnt with fierce intensity, then collided to destruction. Yet in that short time, he left such an illuminating glow, such a haunting aftereffect, as to provoke us intellectually, move us deeply and bring us to speak of him still, 100 years after he was born and 70 years after he died. Many of us only came into the world after he was already gone from it.

John Pordage (1607-1681), Anglican priest and Christian mystic, expounded a Behmenist inspired cosmological system developed through direct mystical experience and profound visions. His systematic metaphysical cartography and ascent pathways he established through the mundi ideales is strikingly beautiful and attracted a circle of followers to gather around him. Esoteric trends such as Neoplatonism, Hermeticism, pansophy, universalism, astrology, millenarianism and spiritual alchemy are all evident within his work, seemingly directly inspired by his theological visions. Pordage’s visionary experience enabled him to make connections between the nature and the heavens and facilitated direct communication with the angelical world. His alchemical writings are highly spiritual, with emphasis on theosophical transmutation. These visions came at a price and he was ousted from his affluent Church living for espousing the secret knowledge that these visions afforded him. Despite the influence that Pordage had on the development of English theosophy in the seventeenth century, and the circulation that his writings received, the majority of his works were not published in English. In the field of Western Esotericism, a gap exists in our understanding of the part Pordage played in the development of Esotericism, partly due to the inaccessibility of his works but also due to the esoteric content and complexity of his ideas. This paper seeks to: 1. Illustrate the importance of visionary experience to Pordage and the development of his cosmological system. 2. Present the revealed and secret knowledge imparted to Pordage on the metaphysical realms and the beings that inhabit these. 3. Places Pordage amongst contemporaries who were active figures in religious radicalism and dissenting activities during the early seventeenth century and amongst whom a visionary culture was commonplace. 4. Examine the divisive reaction that his visions caused 5. Highlight the psychological impact that the visions had and the consequences for his career trajectory.

2016

This paper considers new technologies and their role in the production of knowledge. The main objective is to show that there is not a single angle from which to examine the issue. There must also be, as a starting point, the assumption that to deal with the new configuration of the world and the relations established by and under its mainstreams is to deal with the existence of human beings from an ontological point of view. In this sense, the paper argues for the imperative necessity of a philosophical approach in discussing the ways the contemporary world has brought knowledge to bear. (Author/MES) Reproductions supplied by EDRS are the best that can be made from the original document. '..kr'ERMISSION TO REPRODUCE AND

Society, 2001

2019

Philosophy Today 66:1, 2022

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