The Concise Oxford Dictionary of World Religions (503 page)
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Authors: John Bowker
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Caroline Divines
Cartesian doubt
:
:
Cartesian dualism
:
:
Carthusians
.
.
Roman Catholic monastic order, so-called from their mother-house, La Grande Chartreuse
(Lat.,
Cartusia
, ‘Charter-house’) near Grenoble, founded in 1084 by St Bruno of Cologne (1032–1101). Carthusian monasticism emphasizes
eremitic
over
coenobitic
elements. Their austere form of life has changed little since being first codified
c.
1127 in the
Customs
of Guigo I, fifth prior of La Grande Chartreuse. Thus the Order is traditionally characterized as ‘never reformed because never deformed’.
(Lat.,
Cartusia
, ‘Charter-house’) near Grenoble, founded in 1084 by St Bruno of Cologne (1032–1101). Carthusian monasticism emphasizes
eremitic
over
coenobitic
elements. Their austere form of life has changed little since being first codified
c.
1127 in the
Customs
of Guigo I, fifth prior of La Grande Chartreuse. Thus the Order is traditionally characterized as ‘never reformed because never deformed’.
C
rv
ka
.
rvka.
A school of Indian materialism, also known as Lok
yata d
r
ana (i.e. restricting truth to this world (
loka
)). The traditional founder is said to have been B
haspati, of uncertain date (
c.
6th cent. BCE?) to whom is attributed
B
rhaspati S
tra
, a work which has long since disappeared, although it is quoted in later works. Carvakins see no permanence, but constant change, in all appearance, so that the self is nothing more than the sum of its parts. Since there cannot be a future personal immortality, the only wise course is to grasp life now—but with the moral control that a good action is more likely to produce happiness than the reverse.
yata drana (i.e. restricting truth to this world (loka
)). The traditional founder is said to have been B
haspati, of uncertain date (c.
6th cent. BCE?) to whom is attributed
B
rhaspati Stra, a work which has long since disappeared, although it is quoted in later works. Carvakins see no permanence, but constant change, in all appearance, so that the self is nothing more than the sum of its parts. Since there cannot be a future personal immortality, the only wise course is to grasp life now—but with the moral control that a good action is more likely to produce happiness than the reverse.
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