scholarly journals Christian Spiritual Experience as a Model of a Culture of Dialogue

2016 ◽  
Vol 22 (1-2) ◽  
pp. 85-94
Author(s):  
Adam Rybicki
Keyword(s):  
Religious Experience ◽  
Mystical Experience ◽  
Spiritual Experience ◽  
The Other ◽  
Christian Spirituality ◽  
Mutual Respect ◽  
Ethical Aspects ◽  
The World ◽  
Cross Reference

Abstract A space for dialogue between people and the cultures is a focus of this article. To start with, the biblical basis for analysing spiritual experience is presented, followed by the components of Christian spiritual-religious experience. It is also explored whether it is possible to cross-reference the said components with the culture of dialogue. A particular focus is made on the spirituality of encounter and mysticism that leads to a conclusion that a reliable and continuously deepening reflection on Christian spirituality shows its value not only on a “vertical” (upright) plane, i.e. a dialogue with God, but also on a horizontal, flat plane. It shapes the overall attitude of a person, both towards other people and towards themselves, as well as towards the world around them. Certain elements may play a major role in shaping the culture of dialogue between people and the communities of people. These elements are: relational character, desire of getting to know “the other you”, emphasizing the dignity of “the other you”, mutual respect, shared search for and acceptance of the truth and a communal dimension (communion). The ethical aspects of spiritual experience – including a mystical experience – such as conscience, virtue or value, have also been regarded because the ethical elements play a very important role in the dialogue of people and communities.

Vision, subalternity, and religious imaginary in southern Italy

2020 ◽  
pp. 003776862096065
Author(s):  
Roberto Beneduce
Keyword(s):  
Religious Experience ◽  
Southern Italy ◽  
The Other ◽  
Comparative Perspective ◽  
Traumatic Experience ◽  
Case Histories ◽  
New Horizons ◽  
The World ◽  
Ways Of Life ◽  
Religious Imaginary

Vision and divine voice, however defined, are at the heart of religious experience. The meeting with the Other sustains new ways of life and grants deep transformations in subjectivity. After chronicling the difficulty, indeed outright impossibility, of circumscribing and defining these complex experiences, as well as the opacity of the dominant categories that have been adopted by sociology, anthropology, phenomenology, and psychiatry, this article explores three case histories from southern Italy. Each one reveals a particular knot where private (and traumatic) experience has incorporated historical horizons and collective anxieties. By adopting a historical and comparative perspective, the author investigates how visions, voices – and more generally the encounter with transcendence – enable subalterns to deal with suffering and marginality and, more importantly, to build a view of how the world is and works. Finally, the article suggests that these experiences allow a transformation of the nostalgia for agency into new ‘horizons of expectation’.

scholarly journals THE VULNERABLE ASPECTS OF APPLICATION OF “HEALTH TECHNOLOGY ASSESSMENT”

2015 ◽  
Vol 31 (3) ◽  
pp. 197-198 ◽  
Author(s):  
Reza Dehnavieh ◽  
Somayeh Noori Hekmat ◽  
Sara Ghasemi ◽  
Nadia Mirshekari
Keyword(s):  
Health Technology Assessment ◽  
Technology Assessment ◽  
Health Technology ◽  
Developed Countries ◽  
Economic Outcomes ◽  
The Other ◽  
Ethical Aspects ◽  
Health Technologies ◽  
Other Hand ◽  
The World

Many countries in the world have tried to examine the possible methods for import and logical use of health technologies to manage their budgets on one hand and to prevent the entry of uncertain, inefficient, and insecure technologies on the other hand (1). The “health technology assessment” (HTA) is one of the dominant methods in most developed countries (2). HTA is a multidisciplinary field which studies the medical, social, and ethical aspects, as well as economic outcomes of production, diffusion, and application of health technologies (3).

Mysticism and Sense Perception

1973 ◽  
Vol 9 (3) ◽  
pp. 257-278 ◽  
Author(s):  
William J. Wainwright
Keyword(s):  
Religious Experience ◽  
Mystical Experience ◽  
Cognitive Status ◽  
Sense Perception ◽  
Ordinary Objects ◽  
Important Phenomenon ◽  
The World ◽  
Mystical Experiences ◽  
The Mind ◽  
Numinous Experiences

In this paper I propose to examine the cognitive status of mystical experience.There are, I think, (at least) three distinct but overlapping sorts of religious experience. (1) In the first place, there are two kinds of mystical experience. The extrovertive or nature mystic (in some sense) identifies himself with a world which is both transfigured and one. The introvertive mystic withdraws from the world and, after stripping the mind of concepts and images, experiences union with something which (in some respects at least) can be described as an undifferentiated unity. Introvertive mysticism is a more important phenomenon than extrovertive mysticism. (2) Numinous experiences are complex experiences involving dread, awe, wonder, and fascination. One (apparently) finds oneself confronted with something which is radically unlike ordinary objects. Before its overwhelming majesty and power, one is nothing but dust and ashes. In contrasting oneself with its uncanny beauty and goodness, one experiences one's own uncleanness and ugliness. (3) The experiences bound up with the devotional life of the ordinary believer (gratitude, love, trust, filial fear, etc.) are also religious in character. Nevertheless these more ordinary experiences should, I think, be distinguished both from numinous experiences and from mystical experiences, for they do not appear to involve the sense of immediate presence which characterises the latter.

scholarly journals Henri Bremond and the Religious Experience in Context

2019 ◽  
Vol 5 (1) ◽  
pp. 33-51
Author(s):  
Herman Westerink
Keyword(s):  
Religious Experience ◽  
Spiritual Experience ◽  
Psychological Aspects ◽  
The Other ◽  
Reflective Thought ◽  
Michel De Certeau ◽  
Other Hand ◽  
Mystical Traditions ◽  
The One ◽  
Modern Era

Abstract This article focuses on some psychological aspects of Henri Bremond’s work, notably the development of a psychologie de la foi, the research into the sentiment réligieux and his reflections on the relation between what is traditionally called fides qua and fides quae. It is argued that in the center of the writings of Bremond, who is working in the context of the modernist movement and the rediscovery of the Catholic spiritual and mystical traditions in the modern era, one can detect a deep concern about the relation between religious (spiritual) experience and the official church teachings and institutions, and more specifically the relation between reflective thought and conscious reasoning on the one hand and ‘implicit’ spontaneous understanding and reasoning on the other hand. Also, in his writings one finds a fundamental discussion on the relation between mysticism and asceticism, and mysticism and poetry. Through the collection of material (mystics and their writings) and the elaboration of fundamental thematics, Bremond has become an important and also influential author. This article addresses this issue in particular in a short inquiry into the influence of Bremond on the work of Michel de Certeau.

scholarly journals The Void of God, or The Paradox of the Pious Atheism: From Scholem to Derrida

2020 ◽  
Vol 12 (2) ◽  
pp. 109
Author(s):  
Agata Bielik-Robson
Keyword(s):  
Religious Experience ◽  
The Other ◽  
Divine Presence ◽  
Negative Experience ◽  
Presence Of God ◽  
The World ◽  
The One ◽  
Angelus Silesius ◽  
Further Development ◽  
Point Of Departure

My essay will take as its point of departure the paragraph from Gershom Scholem’s “Reflections on Jewish Theology,” in which he depicts the modern religious experience as the one of the "void of God" or as "pious atheism". I will first argue that the "void of God" cannot be reduced to atheistic non-belief in the presence of God. Then, I will demonstrate the further development of the Scholemian notion of the ‘pious atheism’ in Derrida, especially in his Lurianic treatment of Angelus Silesius, whose modern mysticism emerges in Derrida’s reading as the ‘almost-atheism’ (presque-atheisme). The interesting feature of this development is that, while for Scholem, the ‘void of God’ is a predominantly negative experience, for Derrida, it becomes an affirmative model of modern – not just Jewish, but more generally, Abrahamic – religiosity which, on the one hand, touches upon atheistic non-belief in the divine presence here and now, yet, on the other, still insists on commemorating the ‘withdrawn God’ through his ‘traces.’ What, therefore, for Scholem, constitutes the ultimate cry of despair, best embodied in Kafka’s work – for Derrida, reveals the more positive face of the modern predicament in which God has absented himself in order to make room for the creaturely reality. And while Scholem envisages redemption as the full restoration of the divine presence – Derrida redefines redemption as the ‘pious’ work of deconstruction to be undertaken in the ‘almost-atheistic’ condition of irreversible separation between God and the world.

scholarly journals Otherness and Affectivity - in Dialogue with Being and Time

Phainomenon ◽  
2021 ◽  
Vol 31 (1) ◽  
pp. 127-151
Author(s):  
Maria Adelaide Pacheco
Keyword(s):  
Mystical Experience ◽  
The Other ◽  
Being And Time ◽  
The World ◽  
Unique Path ◽  
The Future ◽  
Working Out

Abstract In Sein und Zeit, the Dasein, thrown in the world by Geworfenheit and relaunched by Entwurf (projection) into the future, experiences itself as a “Self”. This exercise of existence cannot escape the critique of solipsism. However, paragraph 29 — about the existentiale of Befindlichkeit — opens an access way to the Other, which later will be ceaselessly explored by Heidegger, after having found the Stimmungen of the Greek beginning in Holderlin’s poetry and the Grund Stimmungen of “the night of the gods” and of the forgetfulness of being of our time. Not until the fifties and the mystical experience of the fourfold (das Geviert) will Heidegger find the possibility of transmuting the experience of the Other from a πόλεμος into a being-in-harmony (stimmen). This unique path of affectivity, asserted in paragraph 29 of Sein und Zeit, will enable Heidegger to reach an essential way of working out the question of Otherness, that only right now we may be starting to understand.

Le Refus Lévinassien de la Mystique

2015 ◽  
Vol 23 (45) ◽  
pp. 69-81
Author(s):  
Fabio Samuel Esquenazi ◽  
Keyword(s):  
Religious Experience ◽  
Mystical Experience ◽  
The Other ◽  
Christian Tradition ◽  
Experience Of God ◽  
Ethical Commitment ◽  
Consequent Reduction ◽  
The Needy ◽  
Prime Location ◽  
Ethical Experience

Despite recognizing the Other, particularly the needy person, as a prime location for a meaningful experience of God and the metaphysical nature of his interpretation of the fundamental ethical experience, a careful reading of Levinas’ corpus reveals the modulations of his rejection of the mystical phenomenon. This paper analyzes the main arguments that justify his « Lithuanian » distrust of mysticism and the consequent reduction of religion as ethics in his thought, as a result of forgetting that the perception of and adherence to the same transcendent principle present in the deep consciousness –conversio cordis – that directs one’s gaze towards the need and suffering of others –conversio morum – is common to the mystical experience, faith – as core of religious experience to Jewish-Christian tradition –, and ethical commitment.

ПСИХОЛОГІЧНІ РАКУРСИ ОБГРУНТУВАННЯ ТА АНАЛІЗУ ПОНЯТТЯ "РЕЛІГІЙНА ДИСКУРСИВНА ОСОБИСТІСТЬ"

1970 ◽  
Vol 6 (1) ◽  
pp. 99-107
Author(s):  
Наталія Савелюк
Keyword(s):  
Theoretical Analysis ◽  
Religious Experience ◽  
The Other ◽  
Life Situation ◽  
Working Definition ◽  
The World ◽  
Active Individual ◽  
The One ◽  
Definition Of ◽  
Religious Image

У статті обґрунтовується поняття "релігійної дискурсивної особистості" через послідовний теоретичний аналіз трьох основних його семантичних складників – "релігійності", "особистості", "дискурсу" та виокремлення їх психологічних аспектів. Зокрема, пропонується робоче визначення дискурсу із зазначеними аспектами: з одного боку, когнітивно-мовленнєвої активності у конкретній соціально-комунікативній ситуації, що передбачає рецепцію, передавання та/або творення (співтворення) певних текстів у певному їх контексті; з іншого боку – процесу і результату мотиваційно-смислового вибору (сукупності таких виборів) кожного його суб’єкта у поточній життєвій ситуації. На основі проведеного теоретичного аналізу й узагальнення його результатів релігійна дискурсивна особистість розглядається як людина, котра вірить у Бога або, щонайменше, внутрішньо приймає ідею Його буття і відповідним чином розуміє (як реципієнт) та/або конструює (як автор) релігійні дискурси, а вже через них – і саму себе, весь навколишній світ чи окремі його складники. Обґрунтовується, що релігійна дискурсивна особистість – це не просто носій колективного релігійного досвіду, зокрема в етно-національних його форматах (як мовна особистість), а активний індивідуальний співАвтор, що динамічно відтворює, конструює і презентує власну мовно-релігійну картину світу. In the article the concept of a "religious discursive personality" through consistent theoretical analysis of its three main semantic components ("religiosity", "personality", "discourse") is substantiated and their psychological aspects are singled out. In particular, the author proposes a working definition of discourse through distinguishing the following aspects: on one hand, a cognitive-verbal activity in a particular social and communicative situation, involving the reception, transferring and / or creation (co-creation) of certain texts in their particular context; and on the other hand, the process and result of motivational-semantic choice (the set of such choices) of each individual in the current life situation. On the basis of the theoretical analysis and the generalization of its results a religious discursive personality is considered to be a person who believes in God, or at least inwardly accepts the idea of his entity and properly comprehends (as a recipient) and / or constructs (as an author) various religious discourses, and through them a person comprehends himself/herself, the surrounding world or some of its components. It is substantiated that a religious discursive personality is not just the one that has a collective religious experience, in particular in its ethno-national spheres (as a linguistic personality does), but it is treated as an active individual co-author, that dynamically recreates, constructs and represents his/her own linguistic and religious image of the world.

Al Jazeera: Is it a voice for the voiceless?

2020 ◽  
Author(s):  
Haydar Badawi Sadig ◽  
Catalina Petcu
Keyword(s):  
Arab World ◽  
The Other ◽  
Mutual Respect ◽  
Al Jazeera ◽  
Media Companies ◽  
Starting Point ◽  
The Press ◽  
The World ◽  
The Many ◽  
The Voice

Al Jazeera’s motto, ‘The opinion and the other opinion’, is the natural starting point for a review of its mission to widen the boundaries of public conversation in the Arab world and the world at large. All responsible mass media have a similar motto or goal: to represent and discover the many voices that comprise one’s community, to provide a place and context for the expression of opinion, and to lead in the granting of mutual respect. The world-regarded Social Responsibility Theory of the press holds this goal as its core. Any conversation about media mission and vision includes the metaphor: voice of the voiceless. What range of voices does Al Jazeera broadcast as duty, privilege, for purposes of peace? What voices would Al Jazeera never cover, and why? How does Al Jazeera keep itself accountable to the ‘mission of voice’ as it negotiates the challenging political, religious and developmental ecology of the Middle East? Finally, what can Al Jazeera teach other media companies and constituencies as it continues to grow and articulate its own mission? The importance of the voice is pertinent in the argument that recovering voice challenges the dominant neoliberal politics opposed to Al Jazeera’s contra flow.

Models of God's Transcendence

1966 ◽  
Vol 23 (2) ◽  
pp. 200-209
Author(s):  
Robert H. King
Keyword(s):  
Religious Experience ◽  
Causal Model ◽  
Good Reason ◽  
The Self ◽  
The Other ◽  
Self In Relation ◽  
Other Hand ◽  
The World

“The causal model emphasizes priority in respect to efficacy, but that is by no means the only kind of priority God exhibits. The elusive priority of the self in relation to its action, as well as the priority of persons in relation to one another, is also important and characteristic of religious apprehension of God in some of its modes anyway. On the other hand, the two more personal models, Schleiermacher's and Barth's, include a feature that is conspicuously lacking in the causal model, yet equally important to religious experience, the aspect of immediacy. So there may be good reason for preferring one model to another, while not excluding one or another. It is, after all, with a model that we have to do, and not with the thing itself. The relation of God and the world is unique and mysterious. It is not surprising that several different models have been used to interpret it.”

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