scholarly journals N.A. Berdyaev: mystic, gnostic, existentialist

2021 ◽  
pp. 105-139
Author(s):  
Natalia Bonetskaya
Keyword(s):  
Religious Experience ◽  
The Other ◽  
Inner Experience ◽  
Philosophical Thinking ◽  
Philosophical Idea ◽  
Internal Logic ◽  
Other Hand

The article presents the philosophical idea of N. Berdyaev in its internal logic. The author of the article determines the gnoseological origins of Berdyaev’s existentialism, that was initially aiming to overcome Kant's phenomenalism and agnosticism through the connection of philosophical thinking with religious experience. On one hand N. Bonetskaya shows that Berdyaev, the author of the book «Philosophy of freedom» (1911), in search of the freedom conditions for the cognizing person used the conception by R. Steiner, developed for example in his work «Philosophy of freedom» (1894). On the other hand, Berdyaevʼs gnostic thought had its source in his own spontaneous inner experience, which the thinker himself considered as a revelation of «creativity». Berdyaevʼs existentialism developed as a reflection of his philosophical creativity and in this sense, it can be interpreted as selfknowledge.

Re-Visiting the Implications of Contemporary Epistemological Models for the Understanding of Religious Experience: an Overview

2004 ◽  
Vol 11 (3-4) ◽  
pp. 278-297 ◽  
Author(s):  
Daniel P. Veldsman
Keyword(s):  
Twentieth Century ◽  
Religious Experience ◽  
Historical Context ◽  
Science And Religion ◽  
The Other ◽  
Other Hand ◽  
Theology And Science ◽  
The One ◽  
Culturally Embedded

AbstractThe more recently proposed epistemological models (cf Gregersen & Van Huyssteen, eds., Rethinking Theology and Science: Six Models for the Current Dialogue) within the context of the science and religion debate, have opened up galaxie,s of meanirzg on the interface of the debates which are inviting for exploralive, theological travelling. But how are we epistemologically to judge not only oui journets but also the rethinking of the implications of these epistemological models for our understanding of religious experience and our experience of transcendence? The interdisciplinary space that has been opened up in an exciting post-foundational manner zuithirz these very debates, leaves us as rational persons, embedded in a very specific social and historical context, with the haunting cognitive pluralist question on how to reach beyond the limits of our own epistemic traditions (Wentzel van Huyssteen). This question is pursued as an effort on the one hand to unmask epistemic arrogance and, on the other hand, not to take refuge in the insular comfort of internally closed language-systems. It is an effort to address relativism and a 'twentieth-century despair of any knozuledye of reality' (Polkinghorne). It is finally an effort to conceptually revisit the implications of tltese models for our understanding of our culturally embedded religious experience.

Furcht und Freude in der Bibel: Emotionale Ambivalenz im Lichte der Religionspsychologie

2007 ◽  
Vol 61 (2) ◽  
pp. 123-147
Author(s):  
Gerd Theissen
Keyword(s):  
Evolutionary Psychology ◽  
Religious Experience ◽  
The Other ◽  
Modern Times ◽  
Emotional Ambivalence ◽  
Other Hand ◽  
Biblical Texts ◽  
Conditio Humana ◽  
The One ◽  
Definition Of

It is a modern conviction that religion and emotion belong together. It would be an anachronism to presuppose a priori such a connection in pre-modern times. The article shows that the definition of religious experience as mysterium fascinosum et tremendum (R.Otto) is not anachronistic. Biblical texts express an emotional ambivalence of fear and joy when speaking on God. On the one hand, we may explain this ambivalence with the help of evolutionary psychology as part of the universal conditio humana; on the other hand, fear and joy are culturally and historically conditioned. The article gives a sketch of the history and diversity of these emotions in biblical texts and underlines the connection between emotions and rituals.

Introduction: Modernism and the Turn to Religion

Renascence ◽  
2021 ◽  
Vol 73 (1) ◽  
pp. 3-11
Author(s):  
Craig Woelfel ◽  
Jayme Stayer ◽  
Keyword(s):  
Religious Experience ◽  
Religious Belief ◽  
Religious Conversion ◽  
The Other ◽  
Liminal Space ◽  
Other Hand ◽  
Religious Dimensions

This Introduction contextualizes the volume in modernist tensions between belief and unbelief, and subsequent debates about the nature of secularization. An opening moment considers Pound and Woolf’s rejection of T. S. Eliot’s religious conversion as emblematic of a “subtraction” theory of secularization, in which secularity and religious belief are taken as mutually exclusive horizons of understanding. Such thinking, it is argued, has precluded a more nuanced approach. Criticism has largely ignored more complex and fragmentary religious dimensions of modernist production; or, on the other hand, taken up religion only in the narrow and anachronistic sense of traditional Christianity. This volume attempts to explore the religious dimensions of modernism in a more modernist sense: taking modernist art as a critical liminal space for exploring new modes of religious experience in complex and resonant ways -- often in open rejection of traditional modes of faith, and in authors beyond the usual suspects.

Postures of Trust

2017 ◽  
Author(s):  
Madhuri M. Yadlapati
Keyword(s):  
Nineteenth Century ◽  
Religious Experience ◽  
The Other ◽  
Other Hand ◽  
South Indian ◽  
Christian Theologian ◽  
The One

This chapter explores several articulations of faith as the consciousness of humility or dependence, on the one hand, and belonging to a world of meaning, on the other hand. These two forms of experience together identify some defining sense of trust in the sacred. Thus, the chapter begins with a discussion of humility, as treated by several Christian mystics and ritually enacted by Muslims in the five pillars of faith. Next, it considers nineteenth-century Christian theologian Friedrich Schleiermacher's treatment of religious experience and Christian God-consciousness. Finally, the chapter deals with the experience of reconciliation, whether as promise or as realized, and considers in detail a South Indian Hindu puja, the Satyanarayana vrata, as a ritual and mythic enactment of belonging to a larger world.

Religious Experience and Transcendence

1979 ◽  
Vol 15 (2) ◽  
pp. 211-220
Author(s):  
Hampus Lyttkens
Keyword(s):  
Religious Experience ◽  
The Other ◽  
Philosophical Position ◽  
Other Hand

Someone may ask what the reasons are for putting religious experience and transcendence together. My answer is the following. My general philosophical position is empirical by nature. I am of the opinion that everything that is said about reality must in some way or other, in order to be true or probable, be related to or grounded in reality. If God is thought to be real in some sense of the word and if he is said to have the quality of being transcendent, there must be some sort of empirical reasons for it. Experience is generally - at least in its objective variant - a usual way of motivating propositions about reality. There is therefore reason to ask: Is there anything in religious experience that motivates giving God the predicate of transcendence? And on the other hand: What conditions would there have to be in our world of experience to justify a consideration of a theory of Transcendence?

scholarly journals Die saamspeel van hand, oog en passie: gedagtes oor erotiek en estetika

2006 ◽  
Vol 27 (1) ◽  
pp. 199-225
Author(s):  
DP Veldsman
Keyword(s):  
Religious Experience ◽  
Vantage Point ◽  
Original Sin ◽  
The Other ◽  
Communication Structure ◽  
Other Hand ◽  
The One ◽  
Basic Communication

In critical dismissal on the one hand of the viewpoint of Augustine on original sin, and on the other hand of a proposed viewpoint with regard to a theology of God’s good creation, this article explores the intimate interwoveness of aesthetics, erotism and religious experience. The basic communication structure of sender-message-receiver is taken as vantage point and translated into questions regarding the artist, the medium and  the enjoyer of art / art critic. Against a historical-terminological background of aesthetics and erotism from Plato and Aristotle to contemporary views, a theological viewpoint is developed  in playful metaphoric utilization of the concepts hand, eye and passion. Passion is acquitted in this viewpoint in which hamartological short-sightedness is replaced by loving far-sightedness.

scholarly journals NIETZSCHE IR WITTGENSTEINAS: KINEMATOGRAFINĖS PARAŠTĖS

2012 ◽  
Vol 11 ◽  
pp. 58-78
Author(s):  
Jūratė Baranova
Keyword(s):  
Detailed Analysis ◽  
Gilles Deleuze ◽  
The Other ◽  
Philosophical Thinking ◽  
Stanley Cavell ◽  
Other Hand ◽  
Philosophical Aspect ◽  
Derek Jarman ◽  
Cinematic Experience ◽  
Good And Evil

Kodėl ir kaip Friedrichas Nietzsche ir Ludwigas Wittgensteinas inspiravo Stanley Cavello ir Gilles’io Deleuze’o kino filosofijos tapsmą? Kuo artimos ir kuo skiriasi šios dvi kino filosofijos kryptys? Kuo skiriasi paties kinematografo sukurti Nietzsche’s ir Wittgensteino įvaizdžiai? Kodėl kinematografas išskirtinai domisi šiomis dviem filosofinėmis figūromis? Kadangi tarp pirmųjų dviejų klausimų ir paskutinių nėra aiškaus loginio ar priežastinio susietumo, tyrimą vadinsime kinematografinėmis paraštėmis.Pagrindiniai žodžiai: kino filosofija, Nietzsche, Wittgensteinas, Stanley Cavellas, Gilles’is Deleuze’as, Liliana Cavani, Derekas Jarmanas.NIETZSCHE AND WITTGENSTEIN: CINEMATIC MARGINSJūratė BaranovaSummaryThe article consists of two logically independent parts. The first one deals with the influence of Wittgenstein and Nietzsche on the philosophy of cinema of Stanley Cavell and Gilles Deleuze, presupposing that the first one was more influenced by the former and the other one by the latter. The article also expresses some attempts to compare the two philosophies of cinema. The author discerns one common aspect: in opposition to the analytical and phenomenological trend, they both do not question the nature of cinematic experience and the intentionalism / nonintentionalism dilemma. On the other hand, they expose two different attitudes towards the meeting of thought and emotion in cinema practice. A detailed analysis of the integration of Nietszchean ideas in Deleuze’s philosophy of cinema reveals several possibilities for philosophy and cinema to meet. Firstly, the interpreter is able to use philosophical concepts for the experimental explanation of cinema; secondly, one can see cinema and philosophy as one problemic tisssue; thirdly, it is possible to consider (reasonably or not) some philosophical insights as an intention of the cinema director. The other part of the article is devoted to the image of Nietszche and Wittgesntein in the art of cinema, created by Liliana Cavani and Derek Jarman. The analysis shows that not all movies about philosophers have something to do with philosophy itself. The author discusses the four movies created by Cavani (The Night Porter (1974), Beyond Good and Evil (1977), The Berlin Affair (1983), Francesco (1989)), and concludes that one cannot discern any philosophical aspect in the movie Beyond Good and Evil on Nietzsche’s biography. On the other hand, it doesnot mean that biographical movies have nothing to do with philosophy. Derek Jarman’s movie Wittgesntein (1993) demonstrates the possibility of a creative integration of philosophical thinking into the tissue of the experimental cinema.Keywords: philosophy of cinema, Nietzsche, Wittgenstein, Stanley Cavell, Gilles Deleuze, Liliana Cavani, Derek Jarman.

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.

The Epistemological Benefits of Socrates’ Religious Experience

2016 ◽  
Vol 19 (1) ◽  
pp. 70-87
Author(s):  
Audrey Anton
Keyword(s):  
Religious Experience ◽  
Belief System ◽  
The Other ◽  
Other Hand

There seems to be tension between portrayals of Socrates as both a committed philosopher and a pious man. For instance, one might doubt Socrates’ commitment to philosophy since he seems to irrationally defer to a daimonion. On the other hand, the fact that he challenges messages from Oracles (Apology 21–22) and the gods’ role concerning the origin of the pious (Euthyphro 10–15) draws into question Socrates’ piety. In this paper, I argue that Socratic piety and rationality are not only compatible, but they are also symbiotic. Socrates could not be rational without being pious, nor could he be pious without being rational because, for him, care and curiosity are intimately intertwined. In this regard, Socrates’ epistemology, when applied, resembles Karl Popper’s falsificationism. For Socrates, maintaining human wisdom amounts to regular purification of one’s belief-system. In addition, this maintenance is functionally identical to caring for one’s soul, which is morally imperative.

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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