Just like the title suggests Philia and Sophia is a compilation of poems and writings on love and wisdom. The compilation consists of well-crafted poems written in diamante, haiku, sonnet and free style of poetry. Philia is a set of heart touching poems with ubiquitous themes like proposal, betrayal and memories of love. Sophia on the other hand leaves the reader with a message, a moral and inspiration for better living. Sophia makes the reader really think and Philia makes the reader feel. Philia and Sophia intend to touch the heart, soul and stir deep thoughts

Analyzes the feelings and problems involved in different types of human love, including familial affection, friendship, passion, and charity.

In an anthroposophic approach to counseling and psychotherapy, we integrate the whole paradigm of spiritual science into the contemporary forms of psychology, thereby re-formulating a psychology inclusive of body, soul, and spirit. —Dr. William Bento, Executive Director of Anthroposophic Psychology Associates of North America (APANA) The art of counseling is practiced in many settings. An uncle counsels a troubled niece. A licensed professional clinical counselor (LPCC) works in a treatment center for drug addicts. A counselor can also be everything in between the two. If you consider everyone who mentors another—from life-coaches to police officers to wedding planners to lawyers to intimate friends—counseling includes all of us. Whereas mainstream counseling psychology has been moving increasingly toward cognitive and pharmacological approaches, this book brings us back to a psychology of soul and spirit. Through the guidance of Anthroposophy, the becoming human being, and Sophia, and divine wisdom, counselors will rediscover here an approach to people that has the heart of soul, and the light of spirit.

This book consists of two main, interrelated thematic units: the reception of Aeschylus' Dionysiac plays in Bacchae and the refiguration of the latter in the Byzantine drama Christus Patiens. In both sections the common denominator is Euripides' Bacchae, which is approached as a receiving text in the first unit and as a source text in the second. Each section addresses dramatic, ideological and cultural facets of the reception process, yielding insight into pivotal Dionysiac motifs that the ancient and Byzantine treatments share. Different pieces of evidence, mythographic, stylistic, and iconographic, are interrogated, so that light is shed on aspects of the storyline, the concepts, and the imagery of Aeschylus' two tetralogies. At the same time, Bacchae provides a valuable exemplum for aspects of dramatic technique, plot-patterns, and concepts refigured in Christus Patiens. This exploration thoroughly and systematically focuses on the ways in which the pagan play was transformed to bring forward new pillars of thought and innovative values in different cultural and ideological contexts over a wide time span from Greek Antiquity to Byzantium.

This is the fourth volume in the series God and Globalization, sponsored by the Center of Theological Inquiry in Princeton, N.J. The 3 previous volumes were multi-authored. This volume is authored solely by Max Stackhouse, the general editor of the series, with a Foreword by the distinguished church historian Justo Gonzales. This final interpretive volume argues for a view of Christian theology that, in critical dialogue with other world religions and philosophies, is able to engage the new world situation, play a critical role in reforming the "powers" that are becoming more diverse and autonomous, and generate a social ethic for the 21st century.

Instruction and education have no age. The philiawisdomethics science is a method permitting to search the arts of good life. The principle of philosophical action, of philosophical arts, reside in an analytical mind, of wondering, either of question, contrary to all acquired sciences. The philosopher does not make himself a connoisseur, but as a human being that wants to know something very well. To avoid falling in believes that have no issue, illusions and appearances, he use reason or intellect. To know himself better, he does not search truth by someone else, but through himself. To uninitiated, philosophical science is an unimportant subject, and the philosopher a schizophrener. Those that hate the philosophical arts, consider it as a simple abstract reflexion, which has no link with the visible life. From the moment that philosophy requires to situate oneself out of the world, before all self exteriorisation, it is as such a way to deny life. The real philosopher has no other interest than to learn how to get out of the world, and to live as he is not in the world, according to Emperoy. Legends, anecdotes, on anti-philosophers show that they were persons living out of the Marge of reality.

Vaught identifies the place where religion and philosophy meet--and he does so in constant conversation with Augustine, Hegel, Heidegger and Jaspers. Vaught argues that both religious and philosophical discourse assume one of four modes: figurative, analytical, systematic, and analogical. Any real innovation occurs by moving from one mode of discourse to another. Vaught also explores the relationship among "space," "time," and "place" as well as "mystery," "power," and "structure." Remarkably, Vaught shows how the category of "place" serves as the intersection of both triads. In the end, "place" is the orientation that guides the discussions of Being and God, where philosophy and religion are joined.