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Winner of The Iranian World Prize for the Book of the Year 2007 in the Philosophy and Mysticism category. This new and original text provides a timely re-examination of Islamic thought, presenting a stark contrast to the more usual conservative view. The explanation of the relationship between God and humans, as portrayed in Islam, is often influenced by the images of God and of human beings which theologians, philosophers and mystics have in mind. The early period of Islam reveals a diversity of interpretations of this relationship. Elkaisy-Friemuth discusses the view of three scholars from the tenth and eleventh century: Abd al-Jabbar, Ibn Sina and Al-Ghazali, which introduce three different approaches of looking at the relationship between God and Humans. God and Humans in Islamic Thought attempts to shed light on an important side of medieval rational thought in demonstrating its significance in forming the basis of an understanding of the nature of God, the nature of human beings and the construction of different bridges between them.

Islam --- Theological anthropology --- Doctrines. --- Islam.

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Christianity --- Human behavior --- Human beings --- Nature and nurture --- Persons --- Theological anthropology --- Psychology --- Christianity

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What is soul? Can it be forfeited? Can it be traded away? If it can, what would ensue? What consequences would follow from loss of soul - for the individual, for society, for the earth? In the early nineteenth century, Goethe's hero, Faust, became a defining archetype of modernity, a harbinger of the existential possibilities and moral complexities of the modern condition. But today the dire consequences of the Faustian pact with the devil are becoming alarmingly visible. In light of this, how would Goethe's arguably flawed drama play out in a 21st-century century setting? Would a contemporary Faust sign up to a demonic deal? Indeed what, in the wake of two hundred years of social and economic development, would be left for the devil to offer him? A contemporary Faust would already possess everything the original Faust in his ascetic cloister lacked - affluence and mobility; celebrity and worldly influence; access to information; religious choice; sexual freedom and the availability of women - though women, it must be noted, currently also partake of that same freedom. The only thing a present-day Faust would lack would be his soul. Would he miss it? Does soul even exist? If it does, it would of course be the one thing the devil could not bestow. So from what or whom could Faust retrieve it? What, in a word, would a contemporary Faust most deeply desire? In pursuit of these questions, Ardea engages a familiar but possibly faulty archetype, that of Faust, with an unfamiliar one, that of the white heron, an archetype borrowed from a short story of the same name by 19th-century American author, Sarah Orne Jewett. In Jewett's tale, a soul-pact of an entirely different kind from that entered into by Faust is proposed. It is a pact with the wild, a pledge of fealty, of non-forfeiture, that promises to redraw the violent psycho-sexual and psycho-spiritual patterns that have underpinned modernity. How would a present-day heir to the Faustian tradition, ingrained with the habit of entitlement but also burdened with the consequences of the old pact, respond to the new proposition?

Philosophy of nature. --- Philosophy. --- Ethics. --- Soul. --- Nature --- Nature, Philosophy of --- Natural theology --- Pneuma --- Future life --- Philosophical anthropology --- Theological anthropology --- Animism --- Spirit --- Deontology --- Ethics, Primitive --- Ethology --- Moral philosophy --- Morality --- Morals --- Philosophy, Moral --- Science, Moral --- Philosophy --- Values --- Mental philosophy --- Humanities

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In Jesus and Other Men , Susanna Asikainen explores the masculinities of Jesus and other male characters as well as the ideal femininities in the Synoptic Gospels. She studies the masculinity of Jesus vis-à-vis his opponents, disciples, and women. She also considers the impact of Jesus’ emotions and suffering on his masculinity. Arguing that there were several competing ideals of masculinity, she sets out to trace what strategies the early Christian masculinities used in relation to the hegemonic masculinities of the ancient Greco-Roman world. She shows that the Gospel of Luke is close to the ancient Greco-Roman ideal of self-controlled masculinity while the Gospels of Mark and Matthew portray Jesus and the disciples as examples of voluntarily marginalized masculinity.

Masculinity --- Masculinity in the Bible. --- Men (Christian theology) --- Biblical teaching. --- Bible. --- Criticism, interpretation, etc. --- Theological anthropology --- Masculinity (Psychology) --- Sex (Psychology) --- Men --- Christianity --- Evangelie (Book of the New Testament) --- Fukuinsho (Books of the New Testament) --- Gospels (Books of the New Testament) --- Gospels, Synoptic (Books of the New Testament) --- Synoptic Gospels (Books of the New Testament) --- New Testaments

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The challenge presented by the recent tendencies to "naturalize" phenomenology, on the basis of the progress in biological and neurological sciences, calls for an investigation of the traditional mind-body problem. The progress in phenomenological investigation is up to answering that challenge by placing the issues at stake upon a novel platform, that is the ontopoiesis of life. The present collection of studies extends our investigation (see Analecta Husserliana vol. 93) by seeking the ontopoietic continuity of sense between the vitally and spiritually significant functions of life. From the multiple approaches stretching through "The Animal, the Human, and the Divine" (Ales Bello), there come to the fore the intellective, aesthetic, moral fruits of the creative human mind: "The In-Depth Body and the Coming About of Ego" (De Preester), "Consciousness in the Perspective of Evolution" (Fiut), "Science and the Human Phenomenon" (Zonneveld), "Specifically Human Empathy" (Adri Smalling), and others. The emphasis falls upon "The Living Soul" (Shkubulyani) as the common origin of life’s sense giving functions, which in their ontopoietic unfolding become informed by the simultaneously originating human creative mind, crowned in its advance by the sacral "Spiritual Emergence" (Louchakova).

Life -- Congresses. --- Phenomenology -- Congresses. --- Phenomenology. --- Philosophy --- Philosophy & Religion --- Phenomenology --- Life --- Soul. --- Mind and body. --- Body and mind --- Body and soul (Philosophy) --- Human body --- Mind --- Mind-body connection --- Mind-body relations --- Mind-cure --- Somatopsychics --- Pneuma --- Psychological aspects --- Life sciences. --- Philosophy. --- Biology --- Cognitive psychology. --- Life Sciences. --- Life Sciences, general. --- Cognitive Psychology. --- Philosophy of Man. --- Philosophy of Biology. --- Psychology, Cognitive --- Cognitive science --- Psychology --- Philosophy, Modern --- Vitalism --- Mental philosophy --- Humanities --- Biosciences --- Sciences, Life --- Science --- Brain --- Dualism --- Philosophical anthropology --- Holistic medicine --- Mental healing --- Parousia (Philosophy) --- Phrenology --- Psychophysiology --- Self --- Future life --- Theological anthropology --- Animism --- Spirit --- Phenomenology . --- Consciousness. --- Biology-Philosophy. --- Apperception --- Mind and body --- Perception --- Biology—Philosophy. --- Philosophy of mind. --- Self. --- Philosophy of the Self. --- Personal identity --- Consciousness --- Individuality --- Personality --- Thought and thinking --- Will --- Mind, Philosophy of --- Mind, Theory of --- Theory of mind --- Metaphysics