Archiv für Religionsgeschichte: Volume 9 by Assmann, Jan, Jan Assmann, Fritz Graf, Tonio Holscher,

By Assmann, Jan, Jan Assmann, Fritz Graf, Tonio Holscher, Ludwig Koenen, Jorg Rupke

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E. anticipation of the eschaton (although, it should be added, not its realization in the political realm as featured in the reflections of Eric Voegelin in his study of political religions). I would like to demonstrate this point by turning to a work of the tenth century by Ibn Abi al-Dunya and entitled, not surprisingly, Marakim alAkhlaq. 15 This work shows, interestingly, that the early Muslims did not think of ethics of the kind we have been discussing as something unique to Islam but that they did believe that Islam had perfected it.

Anticipation of the eschaton (although, it should be added, not its realization in the political realm as featured in the reflections of Eric Voegelin in his study of political religions). I would like to demonstrate this point by turning to a work of the tenth century by Ibn Abi al-Dunya and entitled, not surprisingly, Marakim alAkhlaq. 15 This work shows, interestingly, that the early Muslims did not think of ethics of the kind we have been discussing as something unique to Islam but that they did believe that Islam had perfected it.

The explanation, on this alternative, for departures from restricted morality by Rav Kook, for example, lies in the fact that his moral sense participates, to a degree, in modern liberal attitudes. Mystical illumination is a disengaged wheel in the mechanisms shaping the mystic’s morality. 34 Archiv für Religionsgeschichte, 9. Band, 2007 The mystical ground for unrestricted morality can be reshaped by other experiences of the mystic. On this option, unitive mystical experience does create a prima facie ground for unrestricted morality in Jewish mysticism, but that ground is undermined or compromised by other experiences—numinous, especially—of, for example, a dualistic reality or of a demonic order.

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