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Asceticism. --- Pleasure. --- Sadomasochism. --- Psychoanalyse --- cultuur en religie. --- Asceticism --- Pleasure --- Sadomasochism --- Algolagnia --- Algophilia --- BDSM (Sexual behavior) --- Masochism, Sexual --- S & M (Sadomasochism) --- S and M (Sadomasochism) --- S/M (Sadomasochism) --- Sadism, Sexual --- Sado-masochism --- Sexual masochism --- Sexual sadism --- Ascetical theology --- Contempt of the world --- Theology, Ascetical --- Psychosexual disorders --- Leather lifestyle --- Masochism --- Sadism --- Sexual dominance and submission --- Emotions --- Ethics --- Senses and sensation --- Utilitarianism --- Happiness --- Hedonism --- Christian life

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"Drawing on philosophy, theology, and literature, from the early Middle Ages to the present, Immemorial Silence traces a series of intertwined ideas. Exploring silence as the absence of language, which is nonetheless inherent in language itself, and eternity as the outside of time, cutting through time itself, the book unfolds a series of connections between these temporal and linguistic themes."--Jacket.

Silence (Philosophy) --- Language and languages --- Time. --- Eternity. --- Time --- Eternity --- Speculative Philosophy --- Philosophy --- Philosophy & Religion --- Infinite --- Future life --- Hours (Time) --- Geodetic astronomy --- Nautical astronomy --- Horology --- Foreign languages --- Languages --- Anthropology --- Communication --- Ethnology --- Information theory --- Meaning (Psychology) --- Philology --- Linguistics --- Philosophy.

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Today, body and language are prominent themes throughout philosophy. Each is strange enough on its own; this book asks what sense we might make of them together. Words reach out. Hands pick up books; eyes or fingertips scan text. But just where, if at all, do words and bodies touch? In a trio of paired chapters, each juxtaposing an illustrative story or case study to a theoretical exploration, MacKendrick examines three somatic figures of speech: the touch, the fold, and the cut. In the first pairing, resurrection stories in the Gospel of John are set against a chapter on touch, which draws on the work of Jean-Luc Nancy to argue that touch is, paradoxically, the most lasting of the sensory modes in which the resurrected body is presented. T. S. Eliot's "Ash Wednesday" is then paired with a Deleuzean meditation on the fold. The final pair of chapters examines the sacred heart, an extraordinarily popular Catholic devotional image with an intriguing set of devotees-medieval mystics, sweet old ladies, and tattooed punks-in light of theoretical work of Foucault on the idea of inscribed bodies, of the cut. Theologically and philosophically sophisticated, indeed masterly, the book never loses its ground in real, specific bodily experience, performing both at the highest levels of abstraction and at the most "idian levels of everyday life.

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Material Mystery analyzes three anthropomorphic figures from religious myths: the bodies of Adam and Christ and the resurrected or "glorious" body. Using Jewish and Christian Wisdom traditions, the book argues that these myths help us to understand the interaction, interdependence, and divine character of all matter.

Abrahamic religions. --- Anthropomorphism. --- God --- Incarnation. --- Resurrection. --- Corporeality. --- Creation Stories. --- Genesis. --- Immanent Divinity. --- Materialism. --- Middle Platonism. --- Mystery. --- Myth. --- Panentheism. --- Pantheism. --- Valentinian. --- Wisdom.

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Theology usually appears to us to be dogmatic, judgmental, condescending, maybe therapeutic, or perhaps downright fantastical—but seldom enticing. Divine Enticement takes as its starting point that the meanings of theological concepts are not so much logical, truth-valued propositions—affirmative or negative—as they are provocations and evocations. Thus it argues for the seductiveness of both theology and its subject—for, in fact, infinite seduction and enticement as the very sense of theological query. The divine name is one by which we are drawn toward the limits of thought, language, and flesh. The use of language in such conceptualization calls more than it designates. This is not a flaw or a result of vagueness or imprecision in theological language but rather marks the correspondence of such language to its subject: that which, outside of or at the limit of our thought, draws us as an enticement to desire, not least to intellectual desire. Central to the text is the strange semiotics of divine naming, as a call on that for which there cannot be a standard referent. The entanglement of sign and body, not least in interpretations of the Christian incarnation, both grounds and complicates the theological abstractions. A number of traditional notions in Christian theology are reconceived here as enticements, modes of drawing the desires of both body and mind: faith as “thinking with assent”; sacraments as “visible words” read in community; ethics as responsiveness to beauty; prayer as the language of address; scripture as the story of meaning-making. All of these culminate in a sense of a call to and from the purely possible, the open space into which we can be enticed, within which we can be divinely enticing.