Une analyse philosophique et théologico-politique de Game of Thrones et du destin de Daenerys Targaryen à lire sur le site de l’Incorrect.
Toute l’œuvre de René Guénon est bâtie sur un paradoxe, si ce n’est une contradiction. D’un côté, Guénon reconnait dans l’hindouisme l’héritage le plus direct de la « Tradition Primordiale ». De l’autre, lui et ceux qu’il a inspirés se sont progressivement tournés vers l’islam soufi au risque d’oublier l’Inde et le Vedanta non-dualiste.
Cet ouvrage cherche à éclaircir ce paradoxe en démontrant, à rebours de toute une littérature hagiographique, que, loin de représenter une simple traduction en langage occidental du message de l’hindouisme traditionnel, l’œuvre de Guénon doit être lue comme une reconstruction, souvent géniale, parfois aussi infidèle, en fonction de certaines problématiques constitutives de la modernité : celles du pluralisme religieux, du désenchantement du monde ou encore de la transformation de soi. Il établit surtout que le traditionalisme guénonien participe de tout un imaginaire millénariste propre aux Religions du Livre, mais totalement étranger à l’hindouisme. C’est ainsi les fondements même de la critique guénonienne du monde moderne qui se trouvent remis en question.
L’ouvrage s’adresse aux lecteurs de Guénon, à ceux qui s’intéressent à l’Inde et plus généralement à tous ceux qui veulent comprendre le processus de réception de la pensée orientale en Occident.
The issue 8 of Adyan on Women and the Feminine is now available.
Table of content for the English section:
Editorial by Patrick Laude
Interview with Her Highness Sheikha Moza bint Nasser
Foreword by Renaud Fabbri
Feminine Wisdom and the World-Soul by Florence Quentin
Faire de la place en soi pour l’autre: L’ouverture au féminin, une nécessité pour les religions du monde by Eric Vinson
The Celestial Virgin by Franklin Merrell-Wolff
Feminism, Muslim Theology and Religious Pluralism: Interview with Jerusha T. Lamptey and Nayla Tabbara
The Eternal Feminine in Sufism: Readings of Ibn ‘Arabī and Emir Abdel-Kader by Eric Geoffroy
Women Mystics in Medieval Islam: Practice and Transmission by Jean-Jacques Thibon
Arab Women in 2015: Hope Amidst Chaos by Mohammad Naciri
Antigone, Irony, and the Nation State: the Case of Lal Masjid (Red Mosque) and the Role of Militant Feminism in Pakistan by Shaireen Rasheed
Mary, Mother of Mylapore: Symbolic Engagement as an Interreligious Transaction by Francis X. Clooney, S.J.
The Indian Paradox by Shumona Sinha
Saint and Sinner: Women in Christianity by Peter C. Phan
Sophia, Androgyny and the Feminine in Franz von Baader’s Christian Theosophy by J. Glenn Friesen
The Indescribable Sophia and the Semiotics of Gender: A Brief Excursion by Elizabeth Zelensky
Mary Nyangweso Wangila, Female Circumcision: The Interplay of Religion, Culture, and Gender in Kenya by Akintunde E. Akinade (Book Review)
The Frailest Thing in the World; On Faith, Suffering and Cinema in Our Time by Elizabeth Zelensky (Movie Review)
“There are some who, at certain moments, are able to become detached from themselves, get beneath the surface, down into the dark depths of the force that rules their body, and where this force loses name and identity. They have the sensation of this force expanding and including “I” and “not-I.” pervading all nature, substantiating time, supporting myriad beings as if they were drunk or hallucinated, reestablishing itself in a thousand forms, irresistible, untamed, inexhaustible, ceaseless, limit-less, burning with eternal insufficiency and hunger. He who reaches this fearful perception, like an abyss suddenly opening, grasps the mystery of samsara and of samsāric consciousness and understands and fully lives anatta, the doctrine of nonaseity, of “not-I.” The passage from purely individual consciousness to this samsāric consciousness that includes indefinite possibilities of existence, both “infernal” and celestial-this, fundamentally, is the basis of the whole Doctrine of Awakening.”
Julius Evola, The Doctrine of Awakening.
Excellente video sur les influences philosophiques autour de Poutine. Seul bémol, le cliché du “Guénon occultiste” …
Days: Tuesday from 6:30 pm to 8:30 pm
Taught by: Dr. Renaud Fabbri
University: Georgetown University in Qatar
The course provides a general introduction to some of the great tracks of western philosophy including epistemology, ethical philosophy, philosophy of religion, philosophy of history and metaphysics. The course is based on the reading of excerpts from authors such as Plato, Kant and Nietzsche. No prior knowledge of philosophy is required, only the ability to read carefully and attentively.
Course Goals & Objectives
According to René Descartes, “to live without philosophizing is in truth the same as keeping the eyes closed without attempting to open them.” The course has been designed to offer more than a simple history of ideas. Its goal is also to initiate students to the transformative and practical dimension of philosophy – a dimension that was very clear to the founders of Western Philosophy but that has a tendency to fall into obscurity in today’s times.
Desired Learning Outcomes
By the end of the course, students will have familiarized themselves with great names and major philosophical theories and controversies. Most importantly they will realize that in and of itself, the practice of philosophy does not bring about definitive answers, rather more questions about who we are and the reality we live in.
Weekly schedule of topics/materials to be covered
Each week, students are assigned short but challenging excerpts from major philosophical texts (on average 10 pages per week).
Week 1: What is it to be wise? (full readings, video)
In this introductory class, we work to define the practice of philosophizing, emphasizing the difference between the modern and the classical conceptions of wisdom.
Plato, The Republic
Immanuel Kant, What is Enlightenment?
Week 2: What is the basis of morality? (full readings)
We intuitively think we know what is right and what is wrong. But what is the basis of this knowledge? Is it possible to provide a rational basis for morality? On the contrary, do feelings such as empathy teach us more about the ground of morality? Or is morality only a delusion, a mask for our will to power?
Kant, Fundamental Principles of the Metaphysic of Morals
Arthur Schopenhauer, On The Basis of Morality
Friedrich Nietzsche, On the Genealogy of Morals
Week 3: Is evil always diabolical? (full readings and video)
In Christianity, Islam or Judaism, the origin of evil is generally traced back a satanic figure and to a revolt of man against God. In this class we analyze the evolution of the reflection on evil from Plato to the modern experience with genocide and the human, too human “banality of evil.”
Augustine, The City of God
Hannah Arendt, The Life of the Mind
Week 4: Can we demonstrate the existence of God? (full readings)
This class discusses the different types of philosophical demonstration of the existence of God and the criticism that have been addressed to them.
René Descartes, Meditations
Kant, Prolegomena to Any Future Metaphysics.
Week 5: What can we know? (full readings)
What are the limits of human knowledge? Is it true that our knowledge is limited to sense perception? What does it mean to say that we know ourselves?
Kant, Critique of Pure Reason
Schopenhauer, The World As Will and as Representation
Week 6: Is there a meaning to history? (full readings)
With the American and French Revolutions, a new concept of political revolution emerged, thus creating the philosophical problem of an “end to history” but also a political mythology responsible for some of the worst catastrophes of the 20th century. In this last course, we deconstruct the modern philosophy of history, showing both its historical and religious roots.
Alexis de Tocqueville, Democracy in America
Kant, Idea for a Universal History from a Cosmopolitan Point of View
Eric Voegelin, Autobiographical reflections
Esotericism is an attractive topic but its study is usually made difficult by prejudices (either pro or against it). The course has been designed to offer a balanced approach, proposing both insider and outsider/academic perspectives. The course will focus on Modern Western Esotericism (MWE) from the perennial philosophy of the Renaissance to the New Age. Its purpose is to prepare the student for more advanced material by introducing major currents as well as topics.
Antoine Faivre’s A Concise History of Western Esotericism as well as Wouter J. Hanegraaff’s Western Esotericism: A Guide to the Perplexed as manuals for the course.
COURSE SESSIONS AND TOPICS
This course is divided into ten, one-hour sessions.
Session 1 | Esotericism as a reality and as an object of study
Session 2 | Perennial philosophy, the esoteric tradition ad esoteric ecumenism
Session 3 | Initiation and symbolism: the language of inner transformation
Session 4 | French Masonic Illuminism
Session 5 | Gnosis, Gnosticism and Metaphysical realization
Session 6 | Sacred Feminine and Goddess Spirituality
Session 7 | Esotericism and the modern world
Session 8 | Esotericism, Gnosticism and the roots of totalitarianism (I)
Session 9 | Esotericism, Gnosticism and the roots of totalitarianism (II) – Remarks about the New Age movement
Session 10 | Esotericism outside of the West
LEARNING OUTCOMES FOR THIS COURSE
At the end of the course, students will be able to…
- By the end of the course, the students will be familiar with the major currents and figures of MWE.
- The students will be able to distinguish between esotericism and other forms of discourses and practices (Hermeticism, Theosophy, Gnosis, Gnosticism, Occultism, New Age etc.)
- The students will become familiar with different academic approaches to MWE.
- The students will discover the impact of the esoteric discourse on the larger/main-stream culture.
Renaud Fabbri, Ph.D. – Maitrise (M.A.) in Philosophy [Summa Cum Laude] Paris IV, la Sorbonne, France 2004. Doctorat (Ph.D.) in Political Science [Summa Cum Laude with the special mention from the Board of Examiners] University of Versailles-Saint-Quentin-en-Yvelines, France 2012. Currently a Visiting Scholar at the Center for the Study of World Religions (Harvard Divinity School).