Citations:agnosis

English citations of agnosis

• 1915: The American Journal of Surgery, volume 29, page 379^{{1} & {2}} (Paul B. Hoeber)

  ^{1} And finally, we come to the agnosis, the most important of them all, […]

  ^{2} I do not refer to the agnosis or the ignorance of cancer in general.

• 1934: the New York Neurological Association, the Philadelphia Neurological Society, and the Boston Society of Psychiatry and Neurology, Journal of Nervous and Mental Disease, volume 80, page 648

  For instance he cannot tell the time on the clock, since that depends on the relation of the direction of the hands to each other. This inability to differentiate the directions in relation to each other is a possible cause of optical agnosis. There is a direction element in the form of every object.

• 1963: Samuel Brock and Howard P. Krieger, The Basis of Clinical Neurology: The Anatomy and Physiology of the Nervous System in Their Application to Clinical Neurology, fourth edition, page 308 (Williams & Wilkins)

  They point out that unilateral spatial agnosis is not the sole cause of the disability, and that some degree of bilateral cerebral involvement may be an […]

• 1986: John Geeverghese Arapura, Gnosis and the Question of Thought in Vedānta: Dialogue with the Foundations, pages 22^{1}, 81^{2}, 97^{3}, 132^{4}, 139^{5}, and 143^{6} (M. Nijhoff; →ISBN, →ISBN)

  ^{1} By playing out the meaning of the proposition that the Real is the Real, all things become lucid and the why and wherefore of such baffling mysteries as agnosis (ajn̄āna), both universal and individual, sorrow (duhkha) etc., became self-explicated.

  ^{2} But the Upaniṣads also recognize such a thing as avidyā or agnosis, indicating the eclipse of gnosis.

  ^{3} “In the imperishable Brahman, transcendent and infinite, there lie hidden the two, namely gnosis and agnosis. Of these (the one, namely) agnosis is perishable, while (the other, namely) gnosis is immortal. (But) he who rules over gnosis and agnosis is another”.³

  ^{4} An independent karma-philosophy is the result of agnosis (avidyā), as Śankara argues in the context of his comment on the climactic utterance (caramaśloka) of the entire Gītā (i.e. 18.66): […]

  ^{5} However, such exploration can turn out to be perilous unless it is, for the sake of its own fruitfulness, oriented prospectively towards the discovery of man’s own essential being as Ātman (Brahman). Only in that prospect can the darkness of agnosis be overcome.

  ^{6} The discovery is made possible by the grace of Vāk, and thereby agnosis itself is grasped as what is marked for dissipation.

• 1996: George Pattison, Agnosis: Theology in the Void, main title^{1} and an unknown page^{2} (St. Martin’s Press; →ISBN, →ISBN)

  ^{1} Agnosis: Theology in the Void

  ^{2} In attempting to answer this question “Agnosis” examines the concept of the void itself, tracing a history of nothingness from Augustine through Kierkegaard […]

• 1998: Brenda O. Daly, Authoring a Life: A Woman’s Survival In and Through Literary Studies, page 143 (SUNY Press; →ISBN, →ISBN, →ISBN, →ISBN)

  In English 521, I have also presented a lecture on censorship that identifies what James Moffett calls “agnosis” – the desire not to know – as the chief characteristic of the censoring mind. According to the editors of The Right to Literacy, “what James Moffet calls ‘agnosis’: not wanting to know, the fear of knowing,” may be the greatest threat to literacy, greater even than the threat of government, schools, or property (5).

• 2002: Anton Houtepen and John Stephen Bowden, God: An Open Question, page 32 (Continuum International Publishing Group; →ISBN, →ISBN, →ISBN, →ISBN)

  There is a trivial agnosis which has always existed and which fills life with pleasure and profit. Alongside that there is a vindictive agnosis which consists in renouncing images of God which have marred the pleasure in human life, especially what Delumeau calls ‘la religion de la peur’, the religion of fear, associating God with the Western culture of guilt and shame. There is also a philosophical agnosis which regards the idea of God as an unacceptable, superfluous and therefore irrational addition to reality. This agnosis has assumed the form of a critique of the metaphysical concept of God in theism. This criticism of theism is essentially bound up with the concept of modernity, with the secularization thesis and positivism. Finally – though this needs separate treatment – there is a far more aporetic and enigmatic agnosis which cannot reconcile the idea of God with the bitter riddle of the suffering caused by disasters, wars, sickness and death and all the evil that people do to one another (see Chapter 3).³

• 2005: Paul J. Griffiths and Reinhard Hütter, Reason and the Reasons of Faith, page 331 (Continuum International Publishing Group; →ISBN, →ISBN)

  The situation of the person who denies that metaphysical objectivity that is essential to the very idea of truth is not only one of self-contradiction, but of permanent agnosis.

• 2007: Stephen R. White, A Space for Unknowing: The Place of Agnosis in Faith (Columba Press; →ISBN, →ISBN)