By Peter Chong-Beng Gan

This ebook represents a research of Evelyn Underhill’s finest paintings on mysticism, utilizing Hegel’s dialectics and Kant’s concept of the chic as interpretive instruments. It specially specializes in widespread positive aspects of Underhill’s textual content: the outline of the paranormal lifestyles as one permeated by way of an excessive love among the mystic and countless fact, and the precise delineation of levels of mystical improvement. Given those gains, the textual content lends itself to a building of a priceless discourse predicated on dialecticism, sublimity, and mysticism. The ebook additionally articulates a couple of insights into the content material and nature of the writings of Christian mystics.

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Extra resources for Dialectics and the Sublime in Underhill's Mysticism

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Therefore I am the cause of myself in the order of my being, which is eternal, and not in the order of my becoming, which is temporal. The context of the above passage is Eckhart’s counsel on aiming for the highest form of poverty in which the self is totally empty of self and of notions of God to the extent that God works through God, and the self is not even considered an instrument through whom God acts. Within this context, we understand Eckhart’s description of the placement of the self in God rather than God descending into the self.

2) Apply Hegel’s “mediating dialectic” to becoming–being. (3) Apply Hegel’s “individualizing dialectic” to becoming–being. The application of Hegel’s dialectics will show up three different models of transcendence with two of them taking the following forms: infinity’s incorporating and overflowing the finite and infinity’s otherness to the finite (section six will cover Poitiers (300–368) who first developed the notion of the infinite divine. McDermott, however, concedes that while Gregory incorporates his theory of God’s infinity into his mainstream theology, Hilary’s thoughts on the infinity of God is designed mainly to combat the Arian doctrine that rejects the divinity of Christ.

This élan vital is able to prevail over the inertness of inanimate matter and vivify it. Seeing that Driesch’s exposition resides mainly in the field of biology, and Bergson’s, in philosophy, the latter would thus be more suitable for the purpose of my discussion on transcendence, a discussion employing concepts and methods of philosophy. Underhill holds in high regard and avails herself of the principles of vitalism in her first edition of M (1911). She applies them to her understanding of mysticism as contingent upon the presence of the realm of spirit that imbues nature with spontaneity and self-determination.

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