“But when it comes to a relaxing of the religious ban in the loosest sense of the word, in which the justification of restricted women from certain religious responsibilities and actions, were quite fitting and earn the highest respect – however, today, where woman is clearly present in public life and accomplishes practical tasks in cooperation with men, contact has become casual.”

— Regina Jonas

Can a Woman Be a Rabbi According to Halachic Sources?

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Regina Jonas 10

rabbi 1902–1944

Stephen Spender (1909–1995) English poet and man of letters

Pt. 2, Ch. 3
The Struggle of the Modern (1963)
Context: Both Hopkins and Lawrence were religious not just in the ritualistic sense but in the sense of being obsessed with the word — the word made life and truth — with the need to invent a language as direct as religious utterance. Both were poets, but outside the literary fashions of their time. Both felt that among the poets of their time was an absorption in literary manners, fashions and techniques which separated the line of the writing from that of religious truth. Both felt that the modern situation imposed on them the necessity to express truth by means of a different kind of poetic writing from that used in past or present. Both found themselves driven into writing in a way which their contemporaries did not understand or respond to yet was inevitable to each in his pursuit of truth. Here of course there is a difference between Hopkins and Lawrence, because Hopkins in his art was perhaps over-worried, over-conscientious, whereas Lawrence was an instinctive poet who, in his concern for truth, understood little of the problems of poetic form, although he held strong views about them.

“Not all are called to be artists in the specific sense of the term. Yet, as Genesis has it, all men and women are entrusted with the task of crafting their own life: in a certain sense, they are to make of it a work of art, a masterpiece.”

Pope John Paul II (1920–2005) 264th Pope of the Catholic Church, saint

Letter to artists, 4 April 1999
Source: Libreria Editrice Vaticana http://www.vatican.va/holy_father/john_paul_ii/letters/documents/hf_jp-ii_let_23041999_artists_en.html

“The religious geniuses of all times have been distinguished by this cosmic religious sense, which recognizes neither dogmas nor God made in man's image. Consequently there cannot be a church whose chief doctrines are based on the cosmic religious experience. It comes about, therefore, that we find precisely among the heretics of all ages men who were inspired by this highest religious experience; often they appeared to their contemporaries as atheists, but sometimes also as saints. Viewed from this angle, men like Democritus, Francis of Assisi, and Spinoza are near to one another.”

Albert Einstein (1879–1955) German-born physicist and founder of the theory of relativity

Wording in Ideas and Opinions: Common to all these types is the anthropomorphic character of their conception of God. In general, only individuals of exceptional endowments, and exceptionally high-minded communities, rise to any considerable extent above this level. But there is a third stage of religious experience which belongs to all of them, even though it is rarely found in a pure form: I shall call it cosmic religious feeling. It is very difficult to elucidate this feeling to anyone who is entirely without it, especially as there is no anthropomorphic conception of God corresponding to it. The individual feels the futility of human desires and aims and the sublimity and marvelous order which reveal themselves both in nature and in the world of thought. Individual existence impresses him as a sort of prison and he wants to experience the universe as a single significant whole. The beginnings of cosmic religious feeling already appear at an early stage of development, e.g., in many of the Psalms of David and in some of the Prophets. Buddhism, as we have learned especially from the wonderful writings of Schopenhauer, contains a much stronger element of this. The religious geniuses of all ages have been distinguished by this kind of religious feeling, which knows no dogma and no God conceived in man's image; so that there can be no church whose central teachings are based on it. Hence it is precisely among the heretics of every age that we find men who were filled with this highest kind of religious feeling and were in many cases regarded by their contemporaries as atheists, sometimes also as saints. Looked at in this light, men like Democritus, Francis of Assisi, and Spinoza are closely akin to one another.
1930s, Religion and Science (1930)
Context: Common to all these types is the anthropomorphic character of the idea of God. Only exceptionally gifted individuals or especially noble communities rise essentially above this level; in these there is found a third level of religious experience, even if it is seldom found in a pure form. I will call it the cosmic religious sense. This is hard to make clear to those who do not experience it, since it does not involve an anthropomorphic idea of God; the individual feels the vanity of human desires and aims, and the nobility and marvelous order which are revealed in nature and in the world of thought. He feels the individual destiny as an imprisonment and seeks to experience the totality of existence as a unity full of significance. Indications of this cosmic religious sense can be found even on earlier levels of development—for example, in the Psalms of David and in the Prophets. The cosmic element is much stronger in Buddhism, as, in particular, Schopenhauer's magnificent essays have shown us. The religious geniuses of all times have been distinguished by this cosmic religious sense, which recognizes neither dogmas nor God made in man's image. Consequently there cannot be a church whose chief doctrines are based on the cosmic religious experience. It comes about, therefore, that we find precisely among the heretics of all ages men who were inspired by this highest religious experience; often they appeared to their contemporaries as atheists, but sometimes also as saints. Viewed from this angle, men like Democritus, Francis of Assisi, and Spinoza are near to one another.

“The science of life has nowadays to a certain extent become a crossroad, in which the contemporary intellectual developments converge. The biological theories have acquired a tremendous ideological [weltanschauliche], yes even public and political significance… The condition of biology, problematic in many respects, has led to the situation that the “philosophies of life” were until now by no means satisfactory from the scientific as much as the practical point of view; we see all the more clearly the importance of the theoretical clarification of biology.”

Ludwig von Bertalanffy (1901–1972) austrian biologist and philosopher

Bertalanffy (1930, p. 4–5) as cited in: M. Drack, W. Apfalter, D. Pouvreau (2007) " On the making of a system theory of life: Paul A Weiss and Ludwig von Bertalanffy's conceptual connection http://www.ncbi.nlm.nih.gov/pmc/articles/PMC2874664/". in: Q Rev Biol. 2007 December; 82(4): 349–373.
1930s