Few twenty-first century academics take seriously mysticism's claim that we have direct knowledge of a higher or more “inner” reality or God. But Philosophical Mysticism argues that such leading philosophers of earlier epochs as Plato, G. W. F. Hegel, Ludwig Wittgenstein, and Alfred North Whitehead were, in fact, all philosophical mystics. This book discusses major versions of philosophical mysticism beginning with Plato. It shows how the framework of mysticism's higher or more inner reality allows nature, freedom, science, ethics, the arts, and a rational religion-in-the-making to work together rather than conflicting with one another. This is how philosophical mysticism understands the relationships of fact to value, rationality to ethics, and the rest. And this is why Plato's notion of ascent or turning inward to a higher or more inner reality has strongly attracted such major figures in philosophy, religion, and literature as Aristotle, Plotinus, St Augustine, Dante Alighieri, Immanuel Kant, Hegel, William Wordsworth, Ralph Waldo Emerson, Emily Dickinson, Whitehead, and Wittgenstein. Wallace's Philosophical Mysticism brings this central strand of western philosophy and culture into focus in a way unique in recent scholarship.

This book argues against the common view that there are no essential differences between Plato and the Neoplatonist philosopher, Plotinus, on the issues of mysticism, epistemology, and ethics. Beginning by examining the ways in which Plato and Plotinus claim that it is possible to have an ultimate experience that answers the most significant philosophical questions, David J. Yount provides an extended analysis of why we should interpret both philosophers as mystics. The book then moves on to demonstrate that both philosophers share a belief in non-discursive knowledge and the methods to attain it, including dialectic and recollection, and shows that they do not essentially differ on any significant views on ethics. Making extensive use of primary and secondary sources, Plato and Plotinus on Mysticism, Epistemology and Ethics shows the similarities between the thought of these two philosophers on a variety of philosophical questions, such as meditation, divination, wisdom, knowledge, truth, happiness and love.

Revealing, in an original and provocative study, the mystical contents of the works of famous atheists Virginia Woolf and Iris Murdoch, Donna Lazenby shows how these thinkers' refusal to construe worldviews on available reductive models brought them to offer radically alternative pictures of life which maintain its mysteriousness, and promote a mystical way of knowing. A Mystical Philosophy contributes to the contemporary resurgence of interest in Spirituality, but from an entirely new direction. This book provides a warning against reductive scientific and philosophical models that impoverish our understanding of ourselves and the world, and a powerful endorsement of ways of knowing that give art, and a restored concept of contemplation, their consummative place.

Showing the relevance of Hegel's arguments, this book discusses both original texts and their interpretations.

A comprehensive study of Lessing’s religious thought. Although only one aspect of Gotthold Ephraim Lessing’s diverse oeuvre, his religious thought had a significant influence on thinkers such as Kant, Hegel, Kierkegaard, and present-day liberal Protestant theologians. His thought is particularly difficult to assess, however, because it is found largely in a series of essays, reviews, critical studies, polemical writings, and commentary on theological texts. Beyond these, his correspondence, and a few fragmentary essays unpublished during his lifetime, we have his famous drama of religious toleration, Nathan the Wise, and his philosophical-historical sketch, The Education of the Human Race. In these scattered texts, Lessing challenged the full range of theological views in the Enlightenment, from Protestant orthodoxy, with its belief in Biblical inerrancy, to a radical naturalism, which rejected both the concept of a divine revelation and the historically based claims of Christianity to be one, as well as virtually everything in between. Since he refused to identify himself with any of these parties, Lessing was an enigmatic figure, and a central question from his time to today is where he stood on the issue of the truth of the Christian religion. Now back in print, and with the addition of two supplementary essays, Henry E. Allison’s book argues that, despite appearances, Lessing was not merely an eclectic thinker or intellectual provocateur, but a serious philosopher of religion, who combined a basically Spinozistic conception of God with a sophisticated pluralistic conception of religious truth inspired by Leibniz.