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Devant la mort, chacun de nous sans doute essaie de dégager le sens de sa vie. Qu'ai-je fait ? Qu'ai-je pensé ? Qu'ai-je appris ? Pour la plupart également l'échéance inspire crainte et angoisse. Nombreux sont pourtant ceux chez qui la pensée de la mort aide à mieux vivre ( Pierre Hadot ) ou qui, la fin approchant, se proposent de traiter du deuil et de la gaieté ( Paul Ricoeur ). C'est vers quelques-uns de ceux-là, personnes historiques ou personnages littéraires ( empruntés notamment à Marguerite Yourcenar et à Alexandre Soljenitsyne ), que se tourne cet ouvrage, pour en faire apparaître le désir de vie autant que la sagesse tragique. Face à la mort, disent-ils, il faut vivre jusqu'à la fin. Ils traduisent ainsi cette sagesse qui consiste dans la capacité de vivre au-dessus de ses conditions d'existence et d'accorder son sentiment au mouvement des choses. C'est cette sagesse qui leur permet de saisir l'essentiel de l'expérience humaine, le pur bonheur d'exister, au sein duquel l'Eros de vivre embrasse jusqu'à son envers, l'entrée dans la mort.

Death --- Life --- Future life. --- Parapsychology. --- Occultism. --- Mort --- Vie --- Vie future --- Parapsychologie --- Occultisme

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Death --- Children --- Future life. --- Afterlife --- Eternal life --- Life, Future --- Life after death --- Eschatology --- Eternity --- Immortality --- Near-death experiences --- Future life --- Psychological aspects. --- Religious aspects. --- Religious aspects --- Death and future state --- Future state --- Psychology

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"Time and eternity are concepts that have occupied an important place within Jewish mystical thought. This present volume gives pride of place to these concepts, and is one of the first works to bring together diverse voices on the subject. It offers a multivalent picture of the topic of time and eternity, not only by including contributions from an array of academics who are leaders in their fields, but by proposing six diverse approaches to time and eternity in Jewish mysticism: the theoretical approach to temporality, philosophical definitions, the idea of time and pre-existence, the idea of historical time, the idea of experiential time, and finally, the idea of eternity beyond time. This multivocal treatment of Jewish mysticism and time as based on variant academic approaches is novel, and it should lay the groundwork for further discussion and exploration"--

Time --- Future life. --- Eternity. --- Mysticism --- Cabala. --- Temps --- Vie future --- Eternité --- Mysticisme --- Kabbale --- Religious aspects --- Judaism. --- Aspect religieux --- Judaïsme --- Eternité --- Judaïsme

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The Renaissance philosopher Pietro Pomponazzi (1462-1525) is mostly known for denying the human mind’s immateriality (and immortality) in accordance with his radical understanding of Aristotelianism. Pomponazzis Erkenntnistheorie attempts to reconstruct his theory of cognition. The author, Paolo Rubini, focuses on Pomponazzi’s scattered views about the mind’s ontological status and cognitive capacities, puts them into the context of Aristotelian-Scholastic psychology, and interprets them by reference to Pomponazzi’s ‘naturalistic’ approach to the human soul. Particular interest is devoted to the role of representations in cognitive acts, the functional link between intellect and imagination, and the process of abstraction. The study is based on Pomponazzi’s published writings about immortality as well as on unpublished records of his lectures about Aristotle’s De anima .

Philosophy of mind. --- Immortality. --- Knowledge, Theory of --- Philosophie de l'esprit --- Immortalité --- Théorie de la connaissance --- Aristotle. --- Pomponazzi, Pietro, --- Immortalité --- Théorie de la connaissance --- Life after death --- Eschatology --- Future life --- Immortalism --- Mind, Philosophy of --- Mind, Theory of --- Theory of mind --- Philosophy --- Cognitive science --- Metaphysics --- Philosophical anthropology --- Aristotle --- Pomponatius, Petrus, --- Pomponat︠s︡t︠s︡i, Pʹetro,

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"A common refrain in twelfth-century thought is that God alone knows the secrets of the heart. Originating in Scripture, the principle was elaborated exegetically to imply two distinct domains: one of external actions open to human perception and judgment and the other including thoughts, intentions, and sentiments--the products of internal acts--visible only to God. But changes in medieval penance, especially in the Fourth Lateran Council's demand in 1215 that all Christians fully confess their sins to a priest, reveals a shift in attitude towards the secrecy of the heart. A close reading of twelfth and thirteenth-century texts from the cathedral and monastic schools shows that oral confession was to include not only visible, external acts, but also the merely internal actions formerly limited to God's knowledge. What lay behind this shift? Should we attribute it to changes in priestly status? To the development of new techniques for breaching the heart's secrecy? Was new value placed on the secrets subject to confession? These questions are provocative because much recent scholarship implicates medieval penance in evolving western notions of selfhood and the part played by interiority in defining the self. Lateran IV's mandate to confess is characterized as a critical juncture in the history of subjectivity and the rise of a modern sense of self with its noted attributes of inwardness and autonomy. The aim of Sin, Interiority, and Selfhood in the Twelfth-Century West is to uncover the conception of self that underlay the demand that all Christians confess their innermost thoughts. Drawing on sources from the world of the medieval schools, it juxtaposes discussions that treat topics ranging from the difficulties of discerning the source of tears to the mechanics of original sin. All these discussions are linked by their underlying interest in the internal aspects of committing or remitting sin. Contextualizing these aspects of interiority allows us to see what role was assigned to internal actions in medieval definitions of the self; it also provides insight into the intellectual currents that contributed to that understanding."--

Sin --- Self --- Confession --- Secrecy --- Conscience, Examination of --- Soul --- Penance --- Christianity --- History of doctrines --- Religious aspects --- Péché (religion) --- Examen de conscience --- Pénitence --- 23 <09> "04/14" --- Forgiveness of sin --- Examination of conscience --- Self-examination --- Concealment --- Hiding places --- Auricular confession --- Dogmengeschichte. Geschiedenis van het dogma--Middeleeuwen --- Péché --- Pénitence --- Moi --- Secret --- Âme --- Christianisme --- Histoire des doctrines --- Aspect religieux --- Theological anthropology --- Transgression (Ethics) --- Attrition --- Contrition --- Church discipline --- Sacraments --- Absolution --- Repentance --- Pneuma --- Future life --- Philosophical anthropology --- Animism --- Spirit --- Casuistry --- Christian ethics --- Privacy --- Personal identity --- Consciousness --- Individuality --- Mind and body --- Personality --- Thought and thinking --- Will --- Péché --- Moi (Psychologie) --- Ame --- Sin - Christianity - History of doctrines - Middle Ages, 600-1500 --- Self - Religious aspects - Christianity - History of doctrines - Middle Ages, 600-1500 --- Confession - History of doctrines - Middle Ages, 600-1500 --- Secrecy - Religious aspects - Christianity - History of doctrines - Middle Ages, 600-1500 --- Conscience, Examination of - History of doctrines - Middle Ages, 600-1500 --- Soul - History of doctrines - Middle Ages, 600-1500 --- Penance - History of doctrines - Middle Ages, 600-1500