Religious Sublime Research Articles

The Egalitarian Sublime: A Process Philosophy

The Egalitarian Sublime: A Process Philosophy

Constance M. Furey, et al., eds. Encyclopedia of the Bible and Its Reception. Vol. 18: Mass–Midnight

Constance M. Furey, et al., eds. <i>Encyclopedia of the Bible and Its Reception. Vol. 18: Mass–Midnight</i>

A Study of Scientific Technique and Religious Sublime on Edith Wharton’s Summer

A Study of Scientific Technique and Religious Sublime on Edith Wharton’s Summer

Attitudes toward stress and coping among primary caregivers of patients undergoing hemodialysis: A Q-methodology study.

Introduction Hemodialysis (HD) causes many life changes, not only for patients undergoing it but also for their families by allowing them to rely on this lifesaving equipment unless they receive a kidney transplant. The stress of the primary caregivers, who spends the most time in the family taking care of the patient undergoing HD, is quite high. This study was to identify attitudes about stress and coping among primary caregivers of HD patients. Methods Q-methodology was undertaken because it integrates quantitative and qualitative research methods. A convenience sample of 33 primary caregivers of HD patients participated. Forty selected Q-samples were obtained from each participant and were classified into a forced normal distribution using a nine-point grid. Data was analyzed using a pc-QUANL program. Findings Three discrete factors emerged as follows: Factor I (they reduced their stress by participating in religious activities; religious sublimation), Factor II (they always worried about the caregiving situations and about the patients' conditions; nervousness), and Factor III (they thought it better to accept their stressful situations; leading handler). Three factors accounted for 44.5% of all the variance, including Factor I (26.0%), Factor II (10.1%), and Factor III (8.4%). The eigenvalues were 8.58, 3.34, and 2.79, respectively. Discussion The subjectivities of the three factors that were identified can be applied during the planning stages of effective interventions for stress and coping. Healthcare workers in clinical practices should consider assesses primary caregivers' attitudes about stress and coping and approaches their situation to cope with it and to adapt to lifestyle changes.

강증산(姜甑山)의 중국신화 수용과 그 의미

This paper took Jeonkyeong(典經) of Daesunjinrihoe(大巡眞理會) as the basic text and studied how Kangjeungsan(姜甑山), the Sangje(上帝), had embraced Chinese myth in process of formation of his religious thought focusing on Yan Emperor(炎帝) Shennong(神農) myth and Shanrangang(禪讓) myth (namely Danchu myth). First when we examine the myth surrounding Kangjeungsan’s birth, it deeply emraced a feeling-birth myth(感生神話), we could realize that this is a universe motif through myth of hero birth in East Asia. Further judging from the analysis of geographic space of Kangjeungsan’s activity, it included a variety of mythical and Daoist related place names. I think this is because of the fact that birth place of Kangjeungsan and the surrounding area is the locality of Xian(仙) tradition where major characters of Danhak sect(丹學派) have been turned out, and that Korean way of Xian suppressed by the regulatory system has been widely rooted in the public. Especially it’s interesting that Jeungsan, the pen name of Kangjeungsan, ambiguously connotes Siru mountain(甑山), a place of his training, and the spiritual realm of the 『Zhouyicantongqi(周易參同契)』. Then I examined the God of fire Shennong myth which has been actively admitted and embraced by Kangjeungsan. Kangjeungsan put the root of his pedigree on Shennong and there is a close affinity between Shennong and Dongyi(東夷) such as Buyeo(夫餘), Goguryeo(高句麗), etc. These Dongyi spirits are losers against the Chinese major myth and beings of ressentiment. At the same time the predecessor of Jiutianyingyuanleishengpuhuatianzun(九天應元雷聲普化天尊) who shares mythical characteristics with the God of fire Shennong was a formerly Taishi(太師) Wenzhong(聞仲) of Yin(殷) dynasty. He was defeated and died by Zhou(周) dynasty, and was deified. The fact that Kangjeungsan regarded himself as a descendent of Shennong and possessed divinity of Jiutianyingyuanleishengpuhuatianzun connotes that he represents all beings of ressentiment such as family of Yin and Dongyi. However, Kangjeungsan set a religious milestone by turning revenge for such ressentiment at tribe level into religious sublimation. At the end Shanrang myth which has been critically embraced by Kangjeungsan was reviewed. According to the existing Shanrang myth, Danchu(丹朱) was unworthy and not succeeded in the succession to the throne. Then good natured Emperor Shun(舜) succeeded to the throne from Emperor Yao(堯). However, the reality of Shanrang myth was a violent change of sovereign power and Danchu was a victim in the process of such violent change. Kangjeungsan shrewdly grasped the reality of ancient China and cast light on presence of Danchu. And he emphasized the need of religious sublimation of revenge, Haewon(解冤). His such awareness of culture had a close relation with revisionist standpoint of independent Danhak sect expressing a skeptical glance at systematic, commensurate and authentic historical view of Chinese civilization. And further Kangjeungsan cosmologically and causationally reinterpreted revenge of Danchu. He established a universal salvation theology which has a corresponsive connotation in regard to embracement of Shennong myth. In conclusion, embracement of Chinese myth by Kangjeungsan was a creative work of reinterpretation resulting in an inherent religious connotation through a process of appropriation, that is independent and selective introjection.

Sublimation, Oceanic Feeling, and Selfobject: A Psychoanalytic Study on the Possibility of Religious Sublimation

Sublimation, Oceanic Feeling, and Selfobject: A Psychoanalytic Study on the Possibility of Religious Sublimation

“Bridges Often Go”: Emily Dickinson's Bridge Poems

Emily Dickinson's references to the nineteenth-century science of bridge building culminate in two major bridge poems that apply technical knowledge to transcendent concepts to produce powerful statements of faith. Transforming the technological sublime into the religious sublime, Dickinson captures the mystery of the transition from life to death.

Freud’s Wolf Man: A Case of Successful Religious Sublimation

This article focuses on Freud’s view that the case of Sergei Pankejeff, commonly known as Wolf Man, is an example of an unsuccessful religious sublimation. Freud focuses on the efforts by Sergei’s mother and his nurse to educate him in the Christian faith. He points out that, although these efforts were successful in making him into a piously religious boy, they contributed to the repression of his sexual attraction to his father, the arrest of his psychosexual development, and to an obsessional neurosis reflected in blasphemous thoughts and compulsive acts of religious piety. The authors suggest, however, that there was one feature of his early religious behavior that reflected a successful religious sublimation and explain why it was successful. They conclude that even small children may experience a successful religious sublimation.

Utopia, religion and memory

This article explores utopianism and the memory of religion. It examines the way in which the forward glance of utopianism necessarily draws heavily on the backward glance, which is discussed here in terms of memory. The religious focus is justified in terms of the recent post-secular turn in political theory, which has itself gained energy and further necessity by the global upsurge in highly visible religio-political movements. It explores the themes of tradition and community in religion and the way in which different theorists have sought to feed this material into forward-looking political visions. Finally, it contrasts the moderate utopian use of religion in Rawls and Habermas with the deployment of the religious sublime found in Ernst Bloch, but argues that each approach has its proper place in a modern religious-sensitive politics.

The consciousness of nation in Kaengjeongyudo, and its religious sublimation

The consciousness of nation in Kaengjeongyudo, and its religious sublimation

Women Writing of Divinest Things: Rhetoric and the Poetry of Pembroke, Wroth and Lanyer by Lyn Bennett

2I2 Reviews ways inwhich Whig writing was sustained by patronage. Williams could have taken these analyses furtherby establishing with the help of ESTC the actual figures for Whig and Tory publications. However, her position causes problems, as do some of thedetails of her argument. She will persuade few readers thatPordage or Blackmore are asmuch worth reading asDryden or Pope. It isunconvincing to see neglect of cer tainpoets as evidence of anti-Whig bias; no one could argue thatAddison's prose has been neglected, and many of the Whig poems she cites have appeared in the last forty years inPoems onAffairs ofState. It iseasy toproduce examples of neglected Tory or Jacobite poetry: Pope's praise ofGranville inWindsor-Forest has no more saved him forposterity thanAddison's praise ofMontagu. Her use of The Dunciad as evidence is puzzling; it is really too late forher argument, and she ignores the fact thatPope quotes thepraise bestowed on him by Thomson, the greatWhig poet of the century, who has never been 'writtenout'. She also ignores Dryden's praise ofDorset inA Discourse concerningSatire, which she could have set alongside Montagu's. She isun aware of Shaftesbury's hostility, expressed inhisMiscellanies, to the Whig obsession with great houses and gardens. On the religious sublime she should have consulted H. N. Fairchild, Religious Trends inEnglish Poetry, I: I700-I740: Protestantism and theCult of Sentiments (New York: Columbia University Press, I939). Itwould have been helpful if instead of the biographical appendix (all of thewriters are in the ODNB) she had provided a chronological listof all the Whig poems of theperiod. QUEEN MARY, UNIVERSITY OF LONDON ISABEL RIVERS Women Writing ofDivinest Things: Rhetoric and thePoetry of Pembroke,Wroth and Lanyer. By LYN BENNETT. Pittsburgh: Duquesne University Press. 2004. x+ 33I pp. $6o. ISBN 978-o-8207-o359-6. The introduction toGermaine Greer's anthology of seventeenth-century women's verse portrays the 'women [. . .]who tried to storm the highest bastion, the citadel of "sacred poetry" [as] [. . .] all guerrilleras, untrained, ill-equipped, isolated and vulnerable' (Kissing theRod, ed. by Germaine Greer and others (London: Virago), p. i). InWomenWriting ofDivinest Things, Lyn Bennett seeks to refute this sweeping statement by asserting that,whatever the situation of their less fortunate sisters, the threewomen whose work she analyses were as well schooled in rhetoric asmost male poets of theperiod, and used thisknowledge to enrich theirwriting. Nor could Mary Sidney, Countess ofPembroke, and her niece,Mary Wroth, be termed 'isolated'; even the less nobly born Aemilia Lanyer was also familiarwith court culture. Bennett shows that these poets undoubtedly had the opportunity to read popular textbooks of rhetoric,but bases most of her claims about theirknowledge on internal evidence. For each of the texts subjected tominute examination (a small selection of Pembroke's Psalmes, Wroth's 'ACrowne of Sonnets' fromPamphilia toAmphilan thus,and a few stanzas fromLanyer's Salve Deus Rex Judaeorum), shemakes a very strong case for thepresence of such rhetorical tropes as 'ploce' (repetition), 'parison' (balance), and 'antimetabole'. This is a circular figurewhere the finalword in a line is a variation of an earlier one, as in 'which scantness dere, and derenes maketh scant' (Pembroke, Psalm 72, 1.54). Bennett succeeds indisplaying the effectof such figures; her discussion of this line, for instance, shows how the linguistically evoked concept of a circle 'dramatizes' the oneness ofGod (pp. 42-43). While modern readers may indeed observe the effects of the language, Bennett's mastery of the vocabulary of rhetoric gives her better access thanmost of us to thepoet's mental universe. Another instance of her approach is the detection of the figure 'syneciosis' (a 'cross coupling' of two contrarywords) in the line 'nor fainte though crosses with my fortunes kiss', from the firstsonnet of Wroth's sequence: MLR, I02. I, 2007 2I3 In a labyrinth, one 'crosses' many paths and, as the speaker has already told us, all of those paths entail suffering.The suffering suggested by 'crosses' is diametrically opposed to the joy implied by 'kiss': in this instance of syneciosis, suffering in love is cross-coupled with the joy one should feel in love. (p. I2 I) The strength ofBennett's book lies in detailed analysis, though readers may some times tend to...

The Sublime and Modern Architecture: Unmasking (an Aesthetic of) Abstraction

Within the discipline of architecture, theory is a parallel discourse which describes the practice and production of architecture and identifies challenges to it. Perennial ques tions include the origins of architecture, the relationship of architects to history, and the issue of cultural expression. Theory problematizes these inquiries in the manner of philosophy. A survey of current architectural theory finds a characteristically postmodern multiplicity of issues vying for our attention. Evident in all these contradictory tendencies is the desire to expand formalist theoretical discussions. This paper proposes that an aesthetic capable of accounting for modern architecture (de fined as 1800 to roughly 1965) has only recently begun to coalesce in the postmodern period. Its fundamental category is the sublime. The significance of the sublime as an aesthetic subject of art and architecture seems to lie in its conceptual reach, or in the case of the religious sublime, in its spiritual dimension. The sublime refers to immense ideas like space, time, death, and the divine. Historically, it can be traced to the writings of the classical rhetorician Longinus in the first centuries A.D. Translated into French in 1674,1 his On the Sublime deals with issues of form and style in oratory, the equivalent of literature in general for his time period. The publication of this ancient treatise had the unexpected result of launching the eighteenth-century develop ment of a broad aesthetic based on a dialectic of the sublime and the beautiful. Kant's and Burke's treatises2 will form the basis of my discussion of Enlightenment aesthetics. Their categories of the beautiful and the sublime were applied to the study of nature, to the character of men, and to their artistic output, in particular, poetry, painting, and architec ture. Thus, by the mid-eighteenth century, the sublime had crossed disciplinary boundaries from literature to take on morality and the visual arts.

The Religious Sublime: Christian Poetry and Critical Tradition in Eighteenth-Century England

The Religious Sublime: Christian Poetry and Critical Tradition in Eighteenth-Century England

The Religious Sublime: Christian Poetry and Critical Tradition in Eighteenth-Century England

<i>The Religious Sublime: Christian Poetry and Critical Tradition in Eighteenth-Century England</i>

The Religious Sublime: Christian Poetry and Critical Tradition in 18th-Century England by David B. Morris

Book Review| October 01 1973 The Religious Sublime: Christian Poetry and Critical Tradition in 18th-Century England by David B. Morris The Religious Sublime: Christian Poetry and Critical Tradition in 18th-Century England. By Morris, David B.. Lexington: The University Press of Kentucky, 1972. Pp. ix, 260. $8.50. J. M. Armistead J. M. Armistead Rider College Search for other works by this author on: This Site Google South Atlantic Quarterly (1973) 72 (4): 616. https://doi.org/10.1215/00382876-72-4-616 Cite Icon Cite Share Icon Share Facebook Twitter LinkedIn MailTo Permissions Search Site Citation J. M. Armistead; The Religious Sublime: Christian Poetry and Critical Tradition in 18th-Century England by David B. Morris. South Atlantic Quarterly 1 October 1973; 72 (4): 616. doi: https://doi.org/10.1215/00382876-72-4-616 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search Books & JournalsAll JournalsSouth Atlantic Quarterly Search Advanced Search The text of this article is only available as a PDF. Copyright © 1973 by Duke University Press1973 Article PDF first page preview Close Modal You do not currently have access to this content.

Tennessee Williams' Persistent Battle Of Angels

WHEN TENNESSEE WILLIAMS PUBLISHED THE TEXT of Orpheus Descending which, in its first incarnation on Broadway in 1957 had lasted only sixty-eight performances, he included in the same volume the play on which it was based, Battle of Angels, which had opened in Boston in 1940 and had never reached Broadway at all. Read together, the two plays reveal a highly respectable reason for their commercial and aesthetic failure: the author's frantic ambition to make each of them a compendium of almost everything he believed about life and its artistic reflection in drama. In each of the plays, Williams attempted to amalgamate tragedy (both Greek and domestic), melodrama (both metaphysical and psychological), morality play (both frankly allegorical and subtly symbolic), ritualistic drama (with overt and covert mythic referents) and romantic mood play (both visually and verbally poetic). Each of the plays thematically attempts to depict sexual repression as the basis of religious sublimation and social hypocrisy, to portray the inability of love and sex to counteract God-given aloneness, and to sketch a portrait of the life and fate of the artist as a pariah-scapegoat in quest of meaning in a waste land. Above all, each of the plays attempts to celebrate existence as a continuous battle of the forces of light against those of darkness in which the former, though cruelly defeated (often by mutiny within their own ranks) are never totally destroyed though they appear never destined to win.

Recent Studies in the Restoration and Eighteenth Century

About forty new books are included in this review article, whose theme is authenticity or its opposite, both in works treating literature, and in literature's treatment of life. 1972, the year covered by the review, saw the appearance of such creative contributions to biography as Mary Hyde's The Impossible Friendship: Boswell and Mrs. Thrale, such long-awaited editions as the crucial second volume of the California Dryden, and at least one critical study of unusual distinction, David B. Morris's The Religious Sublime: Christian Poetry and Critical Tradition in 18th-Century England.