Papers by William Stoddart
Scottish Medical Journal, 1991
T changes in European thought and culture that started with the 15th century Renaissance and culm... more T changes in European thought and culture that started with the 15th century Renaissance and culminated in the 18th century Enlightenment were reflected in the development of medical ideas over the same period. The life and work of the Scottish physician William Cullen (1710-1790) provide a suitable vehicle for the study of this historical process. In this article we call attention to the revolutionary nature of the change in perspective that occurred during that period, and seek to understand its meaning. Cullen's main works, Synopsis Nosologiae Methodicae, The Treatise of the Materia Medica, The Institutions of Medicine and The First Lines of the Practice ofPhysic, were the products of more than 40 years' experience of medical practice and of much reading and reflection. In the preface to a later edition of The First Lines, dated November 1789, he states his reasons for publishing it. His motivation was twofold. Initially it was chiefly intended for those gentlemen who attended his lectures. Later he also used it as a vehicle to ventilate and vindicate his theories. 'good-humoured' or 'in a bad humour'. The practical side of Greek medicine was called 'spagyric', a term derived from the alchemical formula: Solve et coagula (the Greek equivalent being: span = to separate or dissolve, and ageirein = to assemble or coagulate. The theory of the four humours was first expounded by Empedocles (c. 490-430 BC), and was an integral part of the systems of Hippocrates and Galen. It was also espoused by both Plato (427-347 BC), who referred to it in the Timaeus, and Aristotle (384-322 BC). To Plato the body was the organ of the immaterial soul, and disease arose when the body and the soul were in conflict. Galen endorsed the pre-eminence of the soul, and the subordination of the body to it. Disease was conceived of as a rupture of equilibrium or as a deviation from normality. The traditional scheme of correspondence is as follows:
... Sufism: The mystical doctrines and methods of Islam. Post a Comment. CONTRIBUTORS: Author: St... more ... Sufism: The mystical doctrines and methods of Islam. Post a Comment. CONTRIBUTORS: Author: Stoddart, William. PUBLISHER: ... edition. PAGES (INTRO/BODY): 91 p. SUBJECT(S): Sufism. DISCIPLINE: No discipline assigned. LC NUMBER: BP189 .S74 1986. HTTP: ...
Frithjof Schuon repeatedly emphasized that the primary distinction in universal metaphysics is th... more Frithjof Schuon repeatedly emphasized that the primary distinction in universal metaphysics is that between Âtmâ and Mâyâ, between the Absolute and the Relative. Like René Guénon before him, he explained how the Divine Essence or “Beyond-Being” alone is Absolute, and that “Being,” the first auto-determination of Beyond-Being, is already relative. Whereas “Beyond-Being” is God “Unqualified” or “Unconditioned” (Brahma nirguna in Sanskrit), “Being” is God “qualified” or “conditioned” (Brahma saguna). God as “Beyond-Being” is the Supra-Personal God; God as “Being” is the Personal God (the Creator, Helper, and Judge). Unlike the SupraPersonal God (the Divine Essence), the Personal God is the Interlocutor with Whom man can speak, and to Whom he can pray. Following Vedantic doctrine, Schuon notes that Âtmâ is Beyond-Being, “pure” Mâyâ is Being, and “impure” Mâyâ is Existence. We have thus reached the classic ternary: Beyond-Being, Being, Existence. The first is absolute; the second and the...
Ukidanje monarhija, i rušenje tradicionalnog hijerarhijskog sistema, kao znak kraja vremena.
Bosanski prijevod putopisa Williama Stoddarta iz 1974. godine.
Journal of the American Oriental Society, 1989
The term "perennial philosophy" has existed since the Renaissance, but in modern times it became ... more The term "perennial philosophy" has existed since the Renaissance, but in modern times it became familiar to the English-speaking world thanks to the book of the same name by Aldous Huxley. The central idea of the perennial philosophy is that Divine Truth is one, timeless, and universal, and that the different religions are but different languages expressing that one Truth. The symbol most often used to convey this idea is that of the uncolored light and the many colors of the spectrum which are made visible only when the uncolored light is refracted. In the Renaissance, the term betokened the recognition of the fact that the philosophies of Pythagoras, Plato, Aristotle, and Plotinus incontrovertibly expounded the same truth as lay at the heart of Christianity.
Rama Coomaraswamy nasceu em 1929, filho do célebre filósofo e crítico de arte indiano Ananda Kent... more Rama Coomaraswamy nasceu em 1929, filho do célebre filósofo e crítico de arte indiano Ananda Kentish Coomaraswamy e de doña Luisa Runstein. Recebeu sua educação básica na Índia e Inglaterra, antes de começar os estudos universitários, primeiramente em Harvard, EUA, onde se graduou em Geologia, e depois na faculdade de medicina da Universidade de New York, onde se formou em 1959. Em seguida, especializou-se em cirurgia torácica e cardiovascular. Já ao final da vida, devido a problemas de saúde, teve de abandonar a extenuante carreira de cirurgião e se voltou para a psiquiatria; neste campo, tornou-se professor assistente do Albert Einstein College of Medicine de Nova York. Originário de uma influente família brâmane, recebeu educação religiosa tradicional em Haridwar, uma das mais importantes cidades sagradas da Índia, e foi iniciado com o yajnopavita, o colar sacro. Com a morte de seu pai, em 1947, teve de retornar aos Estados Unidos, onde Ananda Coomaraswamy exercia o cargo de curador do Museu de Belas Artes de Boston. Como era praticamente impossível seguir o Hinduísmo no Ocidente então, ele passou a estudar a doutrina cristã e pediu o batismo na Igreja Católica, aos 22 anos. Em uma correspondência recente, ele explica: "A conversão é um assunto simultaneamente complexo e simples e depende da graça. Como hindu, fui ensinado a amar e servir a Deus; por que não poderia continuar a fazer o mesmo como católico? (...) Tenho uma vivência familiar algo incomum, pois minha família inclui tanto padres jesuítas como monges hindus. Convivi intimamente com hindus, sufis e católicos. Desde minha entrada no Catolicismo, nunca me desviei da fé tradicional e penso que meus escritos dão testemunho de minha ortodoxia." Paralelamente à carreira médica, na qual se destaca a colaboração, na Índia, com Madre Tereza de Calcutá, de quem foi também clínico particular, Rama Coomaraswamy manteve um profundo interesse em questões teológicas, como se comprova por seus livros (ver abaixo) e sua colaboração com reputadas publicações na América do Norte e Europa, como Sacred Web, Sophia e Connaissance des Religions. Foi também professor de história eclesiástica do seminário Santo Tomás de Aquino, em Ridgefield, Connecticut, por cinco anos.
The Fateful 20th Century
I. The Downward Trend in the Islamic World
II. The Concept of Kingship
I... more The Fateful 20th Century
I. The Downward Trend in the Islamic World
II. The Concept of Kingship
III. The Downward Trend in the Christian World
IV. Other Extant Monarchies
V. Clarifications
There are two stages in the work of translation:
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Papers by William Stoddart
I. The Downward Trend in the Islamic World
II. The Concept of Kingship
III. The Downward Trend in the Christian World
IV. Other Extant Monarchies
V. Clarifications
I. The Downward Trend in the Islamic World
II. The Concept of Kingship
III. The Downward Trend in the Christian World
IV. Other Extant Monarchies
V. Clarifications