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Examines the life and work of Scottish cellist and antiquarian John Gunn (1766-1824) through newly discovered sources.

Musicians. --- Artists --- Gunn, John, --- Antiquarian. --- Cello Treatise. --- Eighteenth Century. --- Enlightenment Thought. --- Enlightenment. --- European Influence. --- Figured Bass. --- Flute. --- Highland Harp. --- Historical Performance Practice. --- John Gunn. --- Music Education. --- Music Theory. --- Musical Topics. --- Musician. --- Piano. --- Progress. --- Rational Thought. --- Scholar. --- Scottish Cellist. --- Musicologists

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The present book is a sequel to Ephraim Chamiel’s two previous works The Middle Way and The Dual Truth—studies dedicated to the “middle” trend in modern Jewish thought, that is, those positions that sought to combine tradition and modernity, and offered a variety of approaches for contending with the tension between science and revelation and between reason and religion. The present book explores contemporary Jewish thinkers who have adopted one of these integrated approaches—namely the dialectical approach. Some of these thinkers maintain that the aforementioned tension—the rift within human consciousness between intellect and emotion, mind and heart—can be mended. Others, however, think that the dialectic between the two poles of this tension is inherently irresolvable, a view reminiscent of the medieval “dual truth” approach. Som The present book is a sequel to Ephraim Chamiel’s two previous works The Middle Way and The Dual Truth—studies dedicated to the “middle” trend in modern Jewish thought, that is, those positions that sought to combine tradition and modernity, and offered a variety of approaches for contending with the tension between science and revelation and between reason and religion. The present book explores contemporary Jewish thinkers who have adopted one of these integrated approaches—namely the dialectical approach. Some of these thinkers maintain that the aforementioned tension—the rift within human consciousness between intellect and emotion, mind and heart—can be mended. Others, however, think that the dialectic between the two poles of this tension is inherently irresolvable, a view reminiscent of the medieval “dual truth” approach. Some thinkers are unclear on this point, and those who study them debate whether or not they successfully resolved the tension and offered a means of reconciliation. The author also offers his views on these debates. This book explores the dialectical approaches of Rav Kook, Rav Soloveitchik, Rabbi Abraham Joshua Heschel, Samuel Hugo Bergman, Leo Strauss, Ernst Simon, Emil Fackenheim, Rabbi Mordechai Breuer, his uncle Isaac Breuer, Tamar Ross, Rabbi Shagar, Moshe Meir, Micah Goodman and Elchanan Shilo. It also discusses the interpretations of these thinkers offered by scholars such as Michael Rosenak, Avinoam Rosenak, Eliezer Schweid, Aviezer Ravitzky, Avi Sagi, Binyamin Ish-Shalom, Ehud Luz, Dov Schwartz, Rabbi Yuval Cherlow, Lawrence Kaplan, and Haim Rechnitzer. The author questions some of these approaches and offers ideas of his own. This study concludes that many scholars bore witness to the dialectical tension between reason and revelation; only some believed that a solution was possible. That being said, and despite the paradoxical nature of the dual truth approach (which maintains that two contradictory truths exist and we must live with both of them in this world until a utopian future or the advent of the Messiah), increasing numbers of thinkers today are accepting it. In doing so, they are eschewing delusional and apologetic views such as the identicality and compartmental approaches that maintain that tensions and contradictions are unacceptable. e thinkers are unclear on this point, and those who study them debate whether or not they successfully resolved the tension and offered a means of reconciliation. The author also offers his views on these debates. This book explores the dialectical approaches of Rav Kook, Rav Soloveitchik, Rabbi Abraham Joshua Heschel, Samuel Hugo Bergman, Leo Strauss, Ernst Simon, Emil Fackenheim, Rabbi Mordechai Breuer, his uncle Isaac Breuer, Tamar Ross, Rabbi Shagar, Moshe Meir, Micah Goodman and Elchanan Shilo. It also discusses the interpretations of these thinkers offered by scholars such as Michael Rosenak, Avinoam Rosenak, Eliezer Schweid, Aviezer Ravitzky, Avi Sagi, Binyamin Ish-Shalom, Ehud Luz, Dov Schwartz, Rabbi Yuval Cherlow, Lawrence Kaplan, and Haim Rechnitzer. The author questions some of these approaches and offers ideas of his own. This study concludes that many scholars bore witness to the dialectical tension between reason and revelation; only some believed that a solution was possible. That being said, and despite the paradoxical nature of the dual truth approach (which maintains that two contradictory truths exist and we must live with both of them in this world until a utopian future or the advent of the Messiah), increasing numbers of thinkers today are accepting it. In doing so, they are eschewing delusional and apologetic views such as the identicality and compartmental approaches that maintain that tensions and contradictions are unacceptable.

Jewish philosophy --- Dialectical theology. --- Barthianism --- Crisis theology --- Dialectic (Religion) --- Theology, Crisis --- Polarity --- Theology, Doctrinal --- Religious aspects --- Bible Studies. --- Biblical interpretation. --- Darwinism. --- Dialectical Philosophy. --- Dual Truth. --- Enlightenment thought. --- Fundamentalism. --- Halakha. --- Hegel. --- Jewish Thought. --- Judaism. --- Kabbala. --- Maimonides. --- Modern Religion. --- Orthodoxy. --- Pentateuch. --- Rabbinic texts. --- Reform Movement. --- Religion and Science. --- Religious Apologetics. --- Scripture. --- Talmud. --- Theology. --- Torah. --- determinism. --- dilemma. --- faith. --- free will. --- modern religious thought. --- mysticism. --- nineteenth century. --- paradox. --- rationalism. --- research. --- truth.

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Fits, trances, visions, speaking in tongues, clairvoyance, out-of-body experiences, possession. Believers have long viewed these and similar involuntary experiences as religious--as manifestations of God, the spirits, or the Christ within. Skeptics, on the other hand, have understood them as symptoms of physical disease, mental disorder, group dynamics, or other natural causes. In this sweeping work of religious and psychological history, Ann Taves explores the myriad ways in which believers and detractors interpreted these complex experiences in Anglo-American culture between the mid-eighteenth and early-twentieth centuries. Taves divides the book into three sections. In the first, ranging from 1740 to 1820, she examines the debate over trances, visions, and other involuntary experiences against the politically charged backdrop of Anglo-American evangelicalism, established churches, Enlightenment thought, and a legacy of religious warfare. In the second part, covering 1820 to 1890, she highlights the interplay between popular psychology--particularly the ideas of "animal magnetism" and mesmerism--and movements in popular religion: the disestablishment of churches, the decline of Calvinist orthodoxy, the expansion of Methodism, and the birth of new religious movements. In the third section, Taves traces the emergence of professional psychology between 1890 and 1910 and explores the implications of new ideas about the subconscious mind, hypnosis, hysteria, and dissociation for the understanding of religious experience. Throughout, Taves follows evolving debates about whether fits, trances, and visions are natural (and therefore not religious) or supernatural (and therefore religious). She pays particular attention to a third interpretation, proposed by such "mediators" as William James, according to which these experiences are natural and religious. Taves shows that ordinary people as well as educated elites debated the meaning of these experiences and reveals the importance of interactions between popular and elite culture in accounting for how people experienced religion and explained experience. Combining rich detail with clear and rigorous argument, this is a major contribution to our understanding of Protestant revivalism and the historical interplay between religion and psychology.

Psychology, Religious. --- Methodism. --- Experience (Religion) --- Methodism --- Psychology, Religious --- Religious experience --- Psychology of religion --- Religion --- Religions --- Religious psychology --- Psychology and religion --- Arminianism --- Church polity --- Dissenters, Religious --- Episcopacy --- Evangelical Revival --- History --- Psychological aspects --- Psychology --- Buddha. --- Emmanuel Movement. --- Magnet, The (Sunderland). --- New Thought. --- Presbyterians, Scottish. --- Puritanism. --- Quakers. --- Theosophy. --- adepts, theosophical. --- agency, human. --- catalepsy. --- clairvoyance. --- consciousness. --- delusions, religious. --- enthusiasm. --- fluids: magnetic. --- hell. --- imagination. --- inspiration. --- mental weakness. --- nervous instability. --- out-of-body experience. --- psychical research. --- race: and congregational makeup. --- shamanism. --- shekinah. --- temple: as biblical type. --- voices. --- Experience (Religion) - History - 18th century --- Psychology, Religious - History - 18th century --- Methodism - History - 18th century --- Experience (Religion) - History - 19th century --- Psychology, Religious - History - 19th century --- Methodism - History - 19th century --- religious and psychological hsitory --- fits --- trances --- visions --- speaking in tongues --- clairvoyance --- out-of-body experiences --- possession --- religious experience --- Anglo-American culture --- Evangelism --- Enlightenment thought --- religious warfare --- professional psychology --- the subconscious mind --- hypnosis --- hysteria --- dissociation --- supernatural phenomena --- religion and nature --- Protestant revivalism