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100   $a20150303d2013      uy             0
101 0 $aeng
135   $aur|||||||nn|n
181   $ctxt
182   $cc
183   $acr
200 10$aTo overcome oneself$b[electronic resource] $ethe Jesuit ethic and spirit of global expansion, 1520-1767 /$fJ. Michelle Molina
210   $aBerkeley, Calif. $cUniversity of California Press$dc2013
215   $a1 online resource (293 p.)
300   $aDescription based upon print version of record.
311   $a0-520-27565-9 
320   $aIncludes bibliographical references and index.
327   $tFront matter --$tContents --$tIllustrations --$tAcknowledgments --$tIntroduction: "To Overcome Oneself" --$t1. The Jesuit Spiritual Exercises: Conquest of the Self, Conquest of the World --$t2. Women's Devotional Labor --$t3. Consolation Philosophy --$t4. Evangelization and Consolation: Or, Philosophy in the Mission Field --$t5. Facts: Houses, Books, and Other Remains --$t6. Colonial Indifference? Another Approach to the Colonial Other --$t7. A Heart-Shaped World --$tConclusion: Re-membering the Past --$tNotes --$tBibliography --$tIndex
330   $aTo Overcome Oneself offers a novel retelling of the emergence of the Western concept of "modern self," demonstrating how the struggle to forge a self was enmeshed in early modern Catholic missionary expansion. Examining the practices of Catholics in Europe and New Spain from the 1520's through the 1760's, the book treats Jesuit techniques of self-formation, namely spiritual exercises and confessional practices, and the relationships between spiritual directors and their subjects. Catholics on both sides of the Atlantic were folded into a dynamic that shaped new concepts of self and, in the process, fueled the global Catholic missionary movement. Molina historicizes Jesuit meditation and narrative self-reflection as modes of self-formation that would ultimately contribute to a new understanding of religion as something private and personal, thereby overturning long-held concepts of personhood, time, space, and social reality. To Overcome Oneself demonstrates that it was through embodied processes that humans have come to experience themselves as split into mind and body. Notwithstanding the self-congratulatory role assigned to "consciousness" in the Western intellectual tradition, early moderns did not think themselves into thinking selves. Rather, "the self" was forged from embodied efforts to transcend self. Yet despite a discourse that situates self as interior, the actual fuel for continued self-transformation required an object-cum-subject-someone else to transform. Two constant questions throughout the book are: Why does the effort to know and transcend self require so many others? And what can we learn about the inherent intersubjectivity of missionary colonialism?
606   $aSpiritual exercises
606   $aSelf$xReligious aspects$xChristianity
606   $aSelf (Philosophy)
610   $a16th century.
610   $a17th century.
610   $a18th century.
610   $aanthropology.
610   $acatholic missionary expansion.
610   $acatholic.
610   $achristian institutions.
610   $achristian organizations.
610   $achristianity.
610   $agod and religion.
610   $ahistory.
610   $ahumanity.
610   $aintellectual tradition.
610   $ajesuit meditation.
610   $ajesuit thought.
610   $ajesuits.
610   $alatin america.
610   $amind and body.
610   $amissionary colonialism.
610   $amissionary.
610   $amodern self.
610   $anew spain.
610   $areligion.
610   $aself transformation.
610   $asocial reality.
610   $aspiritual directors.
610   $aspiritual exercises.
610   $aspiritual practices.
610   $aspiritual.
610   $atranscend self.
610   $awestern intellectual tradition.
615  0$aSpiritual exercises.
615  0$aSelf$xReligious aspects$xChristianity.
615  0$aSelf (Philosophy)
676   $a271/.53
700   $aMolina$b J. Michelle$01568088
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801  1$bMiAaPQ
801  2$bMiAaPQ
906   $aBOOK
912   $a9910786880003321
996   $aTo overcome oneself$93839977
997   $aUNINA