Knowledge and the Sacred (Gifford Lectures)
Nasr sees all cultures and civilizations emanating from an essentially religious vision of the universe. This has led him to author a number of works on what he calls the "sacred view of the universe. This suggests that the order of nature has an essential telos, which makes it teleological, sacred, and intrinsically intelligible all at once. Nasr's lifelong interest in traditional and modern science can thus be seen as an extension of his view of metaphysics. In a number of works on Islamic science , a term Nasr has introduced to the field, he discussed the meaning of science within the context of the Islamic religious worldview and analyzed the achievements of Islamic scientific tradition in such fields as medicine, astronomy, mathematics, algebra, chemistry, physics, geography, and natural history.
Nasr's works on the relationship between religion, science, and the environmental crisis have had a longstanding impact in both the Islamic and European intellectual circles. His early work The Encounter of Man and Nature: The Spiritual Crisis of Modern Man , first appeared in and was one of the first books to predict the environmental crisis.
The book is a philosophical critique of the modern conception of nature as inert matter.
The Gifford Lectures
This is also the first book in which Nasr takes up the challenge of modern science and its secular outlook. The second important book to appear in this line of writings is Religion and the Order of Nature in which he gives an account of the rise of modern science, criticizes the secular and reductionist philosophies of nature, and presents the traditional religious view of cosmos and the human body as a viable alternative to modern scientism and reductionism. An overall concern of Nasr's thought has been to define the fault lines of tradition and modernity.
As a traditionalist philosopher, Nasr defines modernity as a distinct worldview based on the denial of the transcendent, and rejects it. He considers the environmental crisis, the modern culture of nihilism and skepticism, and the rise of scientific positivism and materialism a direct result of the various forms of modernism.
Against the proponents of modernism in both the European and the Islamic world, Nasr calls for a revival of the Islamic intellectual tradition in particular and traditional thought in general to address the challenges of the modern world. His work on Islamic philosophy and Sufism has been instrumental in showing the relevance of this tradition for questions of immediate concern to the contemporary Muslim world.
An Introduction to Islamic Cosmological Doctrines. London: Allen and Unwin, Islamic Spirituality. New York : Crossroads Publications, — Knowledge and the Sacred. Nevertheless, after reading the review I could not help but to feel that — out of fairness to our contributors who put so much time, care, and effort into their chapters — a couple of his claims necessitated responses.
It does so, in part, by developing key concepts such as the problem of movement kinesis in the thought of Maximus the Confessor, and the understanding of the diastemic nature of fallen creation in the writings of Gregory of Nyssa, then relating them to contemporary thinkers, including theologians like Hans Urs von Balthasar and John Zizioulas.
And, as Hart rightly notes, Christina Gschwandtner has written clear and careful treatments of many theologians and philosophers of religion, including a remarkably thorough consideration of the works of Ephrem the Syrian, in one of the volumes under review. All these scholars possess a rich understanding of Christian theology. None of them, as far as I am aware, considers himself or herself to be a theological liberal. Nor, I think, would most impartial observers question the depth of theological understanding of some of the more renowned contributors to the volumes such as Julia Kristeva, Thomas Altizer, John Caputo, and Jean-Luc Nancy.
It is strange […] upon completing these two volumes one would put them down with a sense that anatheism is the very last word in the philosophy of religion, with little to be said by way of correction. Indeed, the very critiques that Hart raises in his review are addressed at length.
I share with Kearney the firm conviction that a spirit of interreligious hospitality has the potential to break through the spiral of tribal tendencies, but I do not share his negative stance on dogmatic traditions. I do not think dogmatic theism necessarily excludes welcoming strange gods; matters are more nuanced. Not only do we not grasp the fullness of his revelation; his gracious self-communication extends beyond the boundaries of our own Christian tradition.
Some of it is quite malign. Jean-Luc Nancy and James Wood each provide critical challenges to anatheism from atheistic perspectives. Where Kearney reads the painting as the secular made sacred, Nancy reads it as the sacred made profane. And L. It is neither my job nor my intention to review the reviewer or even his review. I hesitated before writing this response. As I said above, I have nothing but respect for Kevin Hart, and I would not have written this had I not felt that I owed it to the exceptional scholars who contributed to the two volumes; I felt obligated to highlight the rigor and clarity of their work.
Knowledge and the Sacred, Gifford Lectures by Seyyed Hossein Nasr | | Booktopia
London: Dent. Never published Reference Links giffordlectures. With a biographical introduction by Dr. An inquiry into idolatry and imageworship in ancient paganism and in Christianity. The lectures were not published. See the entry below at the Gifford Lectures site for more information. The giffordlectures. Sources differ in the capitalization of the "N" London: E.
See notes at the Gifford Lectures link below Reference Links giffordlectures. New York: Scribners. Bruxelles: Hayez. Withheld from publication by Nock Reference Links giffordlectures.
Andrews] Emil Brunner Christianity and Civilization. Cambridge: Harvard University Press. Andrews] Alexander Macbeath Experiments in Living. London: Mamillan. Two volumes. I: xvi, pp; II: ix, pp. London: Nisbet. Andrews] Brand Blanshard Reason and Belief. Andrews] Brand Blanshard Reason and Goodness.
- Construction Materials: Their Nature and Behaviour.
- Memory and Power in Post-War Europe: Studies in the Presence of the Past.
- Gifford Lectures | SpringerLink.
- Seyyed Hossein Nasr, Knowledge and the Sacred - PhilPapers.
London: Oxford University Press. Published in three volumes. The editions from the University of Chicago are more readily available than those published in GB by Nisbet There is also a one-volume combined edition. Vol 1 London: Nisbet. Rudolf Bultmann History and Eschatology. Edinburgh: University Press. Two volumes Vol 1 Oxford: Basil Blackwell. According to the gifford.
nn.threadsol.com/64071-mobile-number.php London: A. Vol 1 Oxford: Blackwell. First published in ? Eugene, Oregon: Cascade Books. London: Routledge and Kegan Paul. London: Collins. No publication located Reference Links giffordlectures. London Oxford University Press: West Conshohocken, Pa: Templeton Foundation. No publication located.
West Conshohocken, Pa. Not translated into English. WorldCat lists a syllabus for the first series Reference Links giffordlectures. Edinburgh: Scottish Academic Press.
No publication identified. No publication identified Reference Links giffordlectures. Edinburgh: Edinburgh University Press.