Download Religious Consciousness and Experience by Thomas N. Munson (auth.) PDF

By Thomas N. Munson (auth.)

It is likely one of the ironies of our occasions that, because the instruction of faith wanes, a theoretical curiosity in it at the a part of many anthropologists, psychologists, sociologists and philosophers waxes. between those, in simple terms philosophers deliver to their activity a protracted historical past of theological and reli­ gious kin. as a result their renewed curiosity has been hailed as a holiday­ down of isolationism, heralding, might be, a brand new period of interdisciplinary peace. To have fun this new ecumenism, a Chicago seminary, consis­ tently with its goal, subsidized a colloquium to discover the way forward for philosophical theology. If a few of its partaking specialist philosophers firstly felt a twinge of embarrassment over their presence at an ostensibly theological assembly, they quickly have been relaxed. nobody was once referred to as upon to outline the subject, or maybe to indicate its dating to a philosophy of faith. with ease, each person may position up his sleeves and get to paintings on a role he for my part felt wanted doing. do we ask yourself that the lay observer seemed just a little pressured? used to be the aim to research "God talk," or to discover a spot for 'God' in a metaphysical scheme? Or if no longer those, whatever else? It quickly turned obvious that the individuals within the colloquium ranged from the loose swinger to the critically inhibited, based upon the function each one assigned to dogma and creed.

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Religious Consciousness and Experience

It's one of many ironies of our instances that, because the guidance of faith wanes, a theoretical curiosity in it at the a part of many anthropologists, psychologists, sociologists and philosophers waxes. between those, purely philosophers convey to their activity a protracted heritage of theological and reli­ gious family.

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E. critically investigating, the lived, everyday reality of religion, it is obvious that faith and reason are continuous, not antagonistic. Faith is thus a way of talking about the givenness of an object for reflection, and it is in this sense that Kant spoke of it as an essential component of all knowledge. Hence, to make use of our earlier terminology, if Reason designates a logic within a system, then 'faith' refers to the logic of the system itself. " If is evident that this way of thinking faith and reason is congenial to our insistence upon incarnation.

When the Christian world-view that held these terms in a dialectical relationship began to crumble, Kant instinctively started anew with syntheses of space and time. Surely his decision to call space the "form of the outer senses" was sound since "here" and "there" are predicated in relation to bodily position. Time, however, although rooted in the corporeal, is the "form of the inner senses" because it appertains to consciousness. 33. 30 EXPERIENCE AND mSTORY unify, and hence transcend, the material.

16 In what sense is this new integration religious? Later, in discussing Stravinsky, Mellers refers to the moment of silence in which consciousness is freed from the Self and time obliteratedY In other words, freed from the spatio-temporal, from the constraint of an object that captivates it, consciousness enjoys a mystic contemplation, a savoring of the Plotinian One or of the Aristotelian noesis noeseos, perhaps. e. applying of criteria) for which our history has unsuited us. Nonetheless, we are aware of the categorial inadequacy of our past and yet, 18 17 Caliban Reborn, 47.

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