Drawing on the fifteenth century theology of Saint Joseph, classical visual sources, Ficinoa (TM)s commentary on the "Phaedrus" and "Symposium," and Dantea (TM)s "rime petrose," this book interprets Michelangeloa (TM)s Tondo Doni as a model of Ephesiansa (TM) a ~great sacramenta (TM) of marriage for the new Florentine republic.

The Archaic takes as its major reference points C.G. Jung's classic essay, 'Archaic Man' (1930), and Ernesto Grassi's paper on 'Archaic Theories of History' (1990). Moving beyond the confines of a Jungian framework to include other methodological approaches, this book explores the concept of the archaic. Defined as meaning 'old-fashioned', 'primitive', 'antiquated', the archaic is, in fact, much more than something very, very old: it is timeless, inasmuch as it is before time itself. Archē, Urgrund, Ungrund, 'primordial darkness', 'eternal nothing' are names for something essentially nameless, yet whose presence we nevertheless intuit. This book focuses on the reception of myth in the tradition of German Idealism or Romanticism (Creuzer, Schelling, Nietzsche), which not only looked back to earlier thinkers (such as Jacob Boehme) but also laid down roots for developments in twentieth-century thought (Ludwig Klages, Martin Heidegger). The Archaic also includes: studies of the Germanic dimension of the archaic (Charles Bambach, Alan Cardew) a discussion of the mytho-phenomenological approach to the archaic (Robert Josef Kozljanič) a series of articles on Jung's understanding of the archaic (Paul Bishop, Susan Rowland, Robert Segal). This book will be of interest to psychoanalysts, anthropologists and phenomenologists, as well as students of psychology, cultural studies, religious studies, and philosophy, as it seeks to rehabilitate a concept of demonstrable and urgent relevance for our time.

Early modern thought was haunted by the unknowable character of the fallen world. The sometimes brilliant and sometimes baffling fusion of theological and scientific ideas in the era, as well as some of its greatest literature, responds to this sense that humans encountered only an incomplete reality. Ranging from Paradise Lost to thinkers in and around the Royal Society and commentary on the Book of Job, The Unknowable in Early Modern Thought explores how the era of the scientific revolution was in part paralyzed by and in part energized by the paradox it encountered in thinking about the elusive nature of God and the unfathomable nature of the natural world. Looking at writers with scientific, literary and theological interests, from the shoemaker mystic, Jacob Boehme to John Milton, from Robert Boyle to Margaret Cavendish, and from Thomas Browne to the fiery prophet, Anna Trapnel, Kevin Killeen shows how seventeenth-century writings redeployed the rich resources of the ineffable and the apophatic—what cannot be said, except in negative terms—to think about natural philosophy and the enigmas of the natural world.

This is a biography of one of the most original and one of the least understood seminal writers of the Baroque world, Jacob Boehme. In a period tormented by mysteries and controversies, Boehme's visionary mysticism responded to the vexing quandaries confronting his contemporaries. His concerns included the apocalyptic religious disputes of his day, the havoc wrought by the Thirty Years' War in his region, the disintegration of the Old Middle European order, the rise of new cosmic models from avant-garde heliocentrism to obscure esoteric theories, and his endeavor to express by means of codes and symbols a new sense of the human, divine, and natural realms.

With its scholarly discussions of myth, German idealist philosophy, negative theology, and mysticism, shot through with reflections on personal religious experiences, Unfading Light documents what a life in Orthodoxy came to mean for Sergius Bulgakov on the tumultuous eve of the 1917 October Revolution. Written in the final decade of the Russian Silver Age, the book is a typical product of that era of experimentation in all fields of culture and life. Bulgakov referred to the book as miscellanies, a patchwork of chapters articulating in symphonic form the ideas and personal experiences that he and his entire generation struggled to comprehend. Readers may be reminded of St. Augustine's Confessions and City of God as they follow Bulgakov through the challenges and opportunities presented to Orthodoxy by modernity.