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9857_194 | GDLS Canada LAV III website
Canadian Army LAV III specifications
New Zealand Army NZLAV page |
9857_195 | Prime Portal – LAV III walk-around (1)
Prime Portal – LAV III walk-around (2) |
9857_196 | Prime Portal – LAV III C2 walk-around
Prime Portal – LAV III TUA walk-around |
9857_197 | Prime Portal – ELAV walk-around
-LAV-III Engineer Walk Around |
9857_198 | Armoured personnel carriers
Armoured fighting vehicles of Canada
General Dynamics land vehicles |
9857_199 | Wheeled infantry fighting vehicles
Eight-wheeled vehicles
Military vehicles introduced in the 1990s |
9857_200 | Wheeled armoured personnel carriers
Mowag Piranha |
9858_0 | Western esotericism, also known as esotericism, esoterism, and sometimes the Western mystery |
9858_1 | tradition, is a term scholars use to categorise a wide range of loosely related ideas and movements |
9858_2 | that developed within Western society. These ideas and currents are united since they are largely |
9858_3 | distinct both from orthodox Judeo-Christian religion and Enlightenment rationalism. Esotericism has |
9858_4 | pervaded various forms of Western philosophy, religion, pseudoscience, art, literature, and |
9858_5 | music—and continues to influence intellectual ideas and popular culture. |
9858_6 | The idea of grouping a wide range of Western traditions and philosophies together under the term |
9858_7 | esotericism developed in Europe during the late seventeenth century. Various academics have debated |
9858_8 | various definitions of Western esotericism. One view adopts a definition from certain esotericist |
9858_9 | schools of thought themselves, treating "esotericism" as a perennial hidden inner tradition. A |
9858_10 | second perspective sees esotericism as a category of movements that embrace an "enchanted" |
9858_11 | world-view in the face of increasing disenchantment. A third views Western esotericism as |
9858_12 | encompassing all of Western culture's "rejected knowledge" that is accepted neither by the |
9858_13 | scientific establishment nor orthodox religious authorities. |
9858_14 | The earliest traditions that later analysis labeled as forms of Western esotericism emerged in the |
9858_15 | Eastern Mediterranean during Late Antiquity, where Hermeticism, Gnosticism, and Neoplatonism |
9858_16 | developed as schools of thought distinct from what became mainstream Christianity. Renaissance |
9858_17 | Europe saw increasing interest in many of these older ideas, with various intellectuals combining |
9858_18 | "pagan" philosophies with the Kabbalah and Christian philosophy, resulting in the emergence of |
9858_19 | esoteric movements like Christian theosophy. The seventeenth century saw the development of |
9858_20 | initiatory societies professing esoteric knowledge such as Rosicrucianism and Freemasonry, while |
9858_21 | the Age of Enlightenment of the eighteenth century led to the development of new forms of esoteric |
9858_22 | thought. The nineteenth century saw the emergence of new trends of esoteric thought now known as |
9858_23 | occultism. Prominent groups in this century included the Theosophical Society and the Hermetic |
9858_24 | Order of the Golden Dawn. Also important in this connexion is Martinus´ "Spiritual Science". Modern |
9858_25 | Paganism developed within occultism, and includes religious movements such as Wicca. Esoteric ideas |
9858_26 | permeated the counterculture of the 1960s and later cultural tendencies, which led to the New Age |
9858_27 | phenomenon in the 1970s. |
9858_28 | The idea that these varying movements could be categorised together under the rubric of "Western |
9858_29 | esotericism" developed in the late eighteenth century, but these esoteric currents were largely |
9858_30 | ignored as a subject of academic enquiry. The academic study of Western esotericism only emerged in |
9858_31 | the late twentieth-century, pioneered by scholars like Frances Yates and Antoine Faivre. Esoteric |
9858_32 | ideas have meanwhile also exerted an influence in popular culture, appearing in art, literature, |
9858_33 | film, and music. |
9858_34 | Etymology
The concept of the "esoteric" originated in the 2nd century |
9858_35 | with the coining of the Ancient Greek adjective esôterikós ("belonging to an inner circle"); the |
9858_36 | earliest known example of the word appeared in a satire authored by Lucian of Samosata ( 125 – |
9858_37 | after 180). |
9858_38 | The noun "esotericism", in its French form "ésotérisme", first appeared in 1828 in the work by |
9858_39 | protestant historian of gnosticism (1791–1864), Histoire critique du gnosticisme (3 vols.). |
9858_40 | The term "esotericism" thus came into use in the wake of the Age of Enlightenment and of its |
9858_41 | critique of institutionalised religion, during which alternative religious groups began to |
9858_42 | disassociate themselves from the dominant Christianity in Western Europe. During the nineteenth and |
9858_43 | twentieth centuries, scholars increasingly saw the term "esotericism" as meaning something distinct |
9858_44 | from Christianity—as a subculture at odds with the Christian mainstream from at least the time of |
9858_45 | the Renaissance. The French occultist and ceremonial magician Eliphas Lévi (1810–1875) popularized |
9858_46 | the term in the 1850s, and Theosophist Alfred Percy Sinnett (1840–1921) introduced it into the |
9858_47 | English language in his book Esoteric Buddhism (1883). Lévi also introduced the term l'occultisme, |
9858_48 | a notion that he developed against the background of contemporary socialist and Catholic |
9858_49 | discourses. "Esotericism" and "occultism" were often employed as synonyms until later scholars |
9858_50 | distinguished the concepts. |
9858_51 | Conceptual development |
9858_52 | The concept of "Western esotericism" represents a modern scholarly construct rather than a |
9858_53 | pre-existing, self-defined tradition of thought. In the late seventeenth century, several European |
9858_54 | Christian thinkers presented the argument that one could categorise certain traditions of Western |
9858_55 | philosophy and thought together, thus establishing the category now labelled "Western esotericism". |
9858_56 | The first to do so, (1659–1698), a German Lutheran theologian, wrote Platonisch-Hermetisches |
9858_57 | Christianity (1690–91). A hostile critic of various currents of Western thought that had emerged |
9858_58 | since the Renaissance—among them Paracelsianism, Weigelianism, and Christian theosophy—in his book |
9858_59 | he labelled all of these traditions under the category of "Platonic–Hermetic Christianity", |
9858_60 | portraying them as heretical to what he saw as "true" Christianity. Despite his hostile attitude |
9858_61 | toward these traditions of thought, Colberg became the first to connect these disparate |
9858_62 | philosophies and to study them under one rubric, also recognising that these ideas linked back to |
9858_63 | earlier philosophies from late antiquity. |
9858_64 | In Europe during the eighteenth century, amid the Age of Enlightenment, these esoteric traditions |
9858_65 | came to be regularly categorised under the labels of "superstition", "magic", and "the occult" - |
9858_66 | terms often used interchangeably. The modern academy, then in the process of developing, |
9858_67 | consistently rejected and ignored topics coming under "the occult", thus leaving research into them |
9858_68 | largely to enthusiasts outside of academia. Indeed, according to historian of esotericism Wouter J. |
9858_69 | Hanegraaff (born 1961), rejection of "occult" topics was seen as a "crucial identity marker" for |
9858_70 | any intellectuals seeking to affiliate themselves with the academy. |
9858_71 | Scholars established this category in the late 18th century after identifying "structural |
9858_72 | similarities" between "the ideas and world views of a wide variety of thinkers and movements" that, |
9858_73 | previously, had not been in the same analytical grouping. According to the scholar of esotericism |
9858_74 | Wouter J. Hanegraaff, the term provided a "useful generic label" for "a large and complicated group |
9858_75 | of historical phenomena that had long been perceived as sharing an air de famille." |
9858_76 | Various academics have emphasised that esotericism is a phenomenon unique to the Western world. As |
9858_77 | Faivre stated, an "empirical perspective" would hold that "esotericism is a Western notion." As |
9858_78 | scholars such as Faivre and Hanegraaff have pointed out, there is no comparable category of |
9858_79 | "Eastern" or "Oriental" esotericism. The emphasis on Western esotericism was nevertheless primarily |
9858_80 | devised to distinguish the field from a universal esotericism. Hanegraaff has characterised these |
9858_81 | as "recognisable world views and approaches to knowledge that have played an important though |
9858_82 | always controversial role in the history of Western culture". Historian of religion Henrik Bogdan |
9858_83 | asserted that Western esotericism constituted "a third pillar of Western culture" alongside |
9858_84 | "doctrinal faith and rationality", being deemed heretical by the former and irrational by the |
9858_85 | latter. Scholars nevertheless recognise that various non-Western traditions have exerted "a |
9858_86 | profound influence" over Western esotericism, citing the prominent example of the Theosophical |
9858_87 | Society's incorporation of Hindu and Buddhist concepts like reincarnation into its doctrines. Given |
9858_88 | these influences and the imprecise nature of the term "Western", the scholar of esotericism Kennet |
9858_89 | Granholm has argued that academics should cease referring to "Western esotericism" altogether, |
9858_90 | instead simply favouring "esotericism" as a descriptor of this phenomenon. Egil Asprem has endorsed |
9858_91 | this approach. |
9858_92 | Definition |
Subsets and Splits