scholarly journals Functions of Religious Faith and Religious Experience as Components of the Structure of Religious Consciousness: A Comparative Analysis

2007 ◽  
pp. 5-12
Author(s):  
Anatolii S. Ivanchenko
Keyword(s):  
Comparative Analysis ◽  
Religious Experience ◽  
Religious Belief ◽  
Philosophy Of Religion ◽  
Religious Faith ◽  
Structural Components ◽  
Present Stage ◽  
Religious Traditions ◽  
Religious Consciousness

The article compares the functions of religious faith and religious experience as structural components of religious consciousness. Traditionally, in scientific studies, the problem of religious belief and religious experience is viewed separately from the perspective of psychology and philosophy of religion. However, the author of this article, while researching the structure of religious consciousness, noticed that at the present stage of the development of religious traditions, religious faith and religious experience perform rather related functions. This work is devoted to the substantive disclosure of the relevance of this hypothesis.

The Human Face of Naturalism: Putnam and Diamond on Religious Belief and the “Gulfs between Us”

The Monist ◽  
2020 ◽  
Vol 103 (4) ◽  
pp. 404-414
Author(s):  
Sofia Miguens
Keyword(s):  
Religious Experience ◽  
Religious Belief ◽  
Philosophy Of Religion ◽  
Hilary Putnam ◽  
Human Face ◽  
Ethical Life ◽  
Cora Diamond

Abstract Hilary Putnam and Cora Diamond both wrote on Wittgenstein’s Three Lectures on Religious Belief. They did it quite differently; my ultimate aim in this article is to explore this difference. Putnam’s view of religion is largely a view of ethical life; I look thus into his writings on ethics and his proposals to face the relativist menace therein. Still, in his incursions into philosophy of religion, describing religious experience through authors such as Rosenzweig, Buber, or Levinas, Putnam deals with what Diamond calls, after Wittgenstein, “the gulfs between us.” Such gulfs, and the threat of relativism they bring, need to be accounted for. With that purpose in mind I complement Putnam’s reading of the Three Lectures with Diamond’s own reading.

1. What is the philosophy of religion?

2018 ◽  
pp. 1-5
Author(s):  
Tim Bayne
Keyword(s):  
Philosophy Of Religion ◽  
Religious Faith ◽  
Intimate Relationship ◽  
Religion And Theology ◽  
Philosophical Reflection ◽  
Religious Traditions ◽  
Abrahamic Religions ◽  
Philosophical Questions ◽  
The Way

Philosophy of religion is concerned with philosophical questions prompted by religious faith and experience. Some of these questions concern religion generally; others concern particular families of religion; and some concern particular religious traditions. ‘What is the philosophy of religion?’ explains how there is an intimate relationship between philosophy of religion and theology, but that the nature and location of the border between them is of some dispute. Some religions, such as Buddhism, Hinduism, and Taoism, embrace philosophical reflection, whereas the Abrahamic religions—Judaism, Christianity, and Islam—contain very little in the way of explicit philosophical reflection. Despite this, numerous Abrahamic philosophers have made important contributions to the philosophy of religion.

Religious Faith and Prometheus

Philosophy ◽  
1980 ◽  
Vol 55 (214) ◽  
pp. 497-507
Author(s):  
J. Kellenberger
Keyword(s):  
Religious Belief ◽  
Philosophy Of Religion ◽  
Affective Response ◽  
Religious Faith ◽  
Essential Dimension ◽  
Philosophical Approach ◽  
Form Of Life ◽  
Belief In God ◽  
Truth Claim ◽  
Recent Philosophy

Recent philosophy of religion, particularly neo-Wittgensteinian philosophy of religion, has reminded philosophers that there is more to religion than belief and, indeed, that there is more to religious belief than mere belief. D. Z. Phillips is among those who have made a contribution here. He has emphasized how religious belief is very different from the kind of belief that amounts to holding a hypothesis, even a God-hypothesis. However, perhaps because of his non-cognitivist tendencies, Phillips, unlike Kierkegaard to whom he often appeals, has failed to bring into relief another quintessential fact about belief in God, namely that it is for the believer an entered relationship with God. We do well to appreciate that belief in God is not identical with making a truth claim. But if the essential core of religious belief is construed as an attitudinal or affective response, as non-cognitivists tend to construe it, an important conceptual dimension of religious faith will all but be overlooked, as, paradoxically it seems it has been by the philosophical approach that strives to describe the religious ‘form of life’ in its own terms. In what follows I shall endeavour to bring into relief what I take to be an essential dimension of religious belief, one which presupposes that religious belief is an entered relationship for the believer. This I shall do by pursuing a contrast which, I think, at once clarifies and makes undeniable religious belief's essential nature as a relationship to God.

scholarly journals Experiência do sagrado e do profano

2018 ◽  
Vol 74 (296) ◽  
pp. 886-904
Author(s):  
Urbano Zilles
Keyword(s):  
Twentieth Century ◽  
Human Nature ◽  
Religious Experience ◽  
Religious Belief ◽  
Philosophy Of Religion ◽  
Abstract Concepts ◽  
Mircea Eliade ◽  
Concepts Of God ◽  
Numinous Experience ◽  
Rudolf Otto

A fenomenologia de Husserl motivou uma viragem da filosofia da religião, no século XX, através das obras Das Heilige de Rudolf Otto e O sagrado e o profano de M. Eliade. Ambos partem da experiência religiosa concreta, não de conceitos abstratos de Deus e de religião, para fundamentar a crença religiosa na natureza humana. Otto fala do mysterium tremendum et fascinans na experiência do numinoso e Eliade do homo religiosus e do homo profanus.Abstract: Husserl’s phaenomenology caused a revolution in the philosophy of religion in the twentieth century with the studies Das Heilige of Rudolf Otto and The holy and the profane of M. Eliade. Both authors depart from the concret religious experience, not from the abstract concepts of God and religion, to ground the religious belief in the human nature. Otto speaks about the mysterium tremendum et fascinans in the numinous experience and Eliade about the experience of homo religiosus and the homo profanus.Keywords: Religious experience. Numinous, Mysterium tremendum. Rudolf Otto. Mircea Eliade.

Religion within the Limits of the Quest for the Highest Good

1983 ◽  
Vol 19 (3) ◽  
pp. 345-359 ◽  
Author(s):  
G. L. Doore
Keyword(s):  
Comparative Analysis ◽  
Religious Belief ◽  
Philosophy Of Religion ◽  
Highest Good ◽  
Adequate Understanding ◽  
Pragmatic Justification ◽  
Shed Light ◽  
The Way

(1) In this paper I want to discuss a certain way of understanding the concept of religion which I think is more satisfactory than other ways that have often been proposed in the literature, arguing, in brief, that the way to an adequate understanding does not lie through an analysis of the concept of ‘worship’ or ‘the worshipful’ or any notions derivative from these, as some writers have maintained, but instead through a comparative analysis of the various concepts of a ‘highest good’, thought of as a final salvation or ‘liberation’ for its seekers, found in the major religions. I shall also discuss some of the advantages of this way of regarding religion, as well as what I take to be certain of its consequences for the philosophy of religion. The discussion will also lay the groundwork for a pragmatic justification of religious belief (where ‘religious belief’ is understood in the way to be suggested), and will, I hope, help to shed light on the question of what would constitute a religiously satisfactory notion of the highest good.

scholarly journals Am Ende der modernen Sicherheit: William James über religiöse Erfahrung

2019 ◽  
Vol 5 (1) ◽  
pp. 52-75
Author(s):  
Markus Riedenauer
Keyword(s):  
Religious Experience ◽  
Religious Belief ◽  
William James ◽  
Natural Theology ◽  
Religious Faith ◽  
Human Beings ◽  
Epistemological Foundation ◽  
Personal Experiences ◽  
The Will ◽  
Religiöse Erfahrung

Abstract At the End of Modern Security: William James on Religious Experience William James defends religious belief as a reasonable option against a kind of widespread agnosticism which he calls scientific absolutism, and against the dogmatism which he sees in the natural theology of his time. On the basis of his collection of essays “The Will to Believe”, the article reconstructs his arguments and the epistemological foundation of his famous treatment of religious experience in “The Varieties of Religious Experience”. James’ pragmatistic approach, which he calls radical empiricism, resists the exclusion of “mystical” experiences of conversion and redemption, and of religious faith from the realm of reasonable attitudes. Experiences of the astonishing gift of being, of trust and openness, courage and motivation to endure life’s evils can validate religious faith. In so far as modern rationality with its highest expression in the sciences is rooted in an existential quest for security, the underlying attitude towards life unnecessarily prevents personal experiences of the divine and salvation and unreasonably devaluates attitudes of faith. James defends the desiring nature of human beings and opens up the space for legitimate religious experience.

John of Kronshtadt and Leo Tolstoy

2020 ◽  
Vol 102 ◽  
pp. 471-478
Author(s):  
Peter A. Shevchenko
Keyword(s):  
Comparative Analysis ◽  
20Th Century ◽  
Real Life ◽  
Leo Tolstoy ◽  
Russian Society ◽  
Common People ◽  
Religious Consciousness ◽  
The Subject ◽  
Main Components

The article provides a comparative analysis of the influence of L.N. Tolstoy and I.I. Sergiev (John of Kronstadt) on the formation of personal worldview in Russian society. The analysis is based on the testimonies of the contemporaries and the previously not reissued publication of “Novy Put” (“New Way”) journal on the subject. In the context of the declared problematics, special attention is paid to the question of transformation of religious consciousness in the course of the personality formation in relation to the period under consideration (the beginning of the 20th century). The author reveals and analyzes the main components of the life stand of Tolstoy and Father John of Kronstadt in the context of their influence on contemporaries. The results of the study allow to reveal the following antitheses that characterize Tolstoy and John of Kronstadt, respectively: doubt - faith, search for oneself – following the once chosen path, preaching of non-resistance as part of the philosophy of not-doing (not doing evil) – preaching of active upholding of faith (doing good), “simple living” – real life with and for common people.

INTERPRETATION OF THE RELIGIOUS FACTOR IN MODERN POLITICAL THEORIES

2020 ◽  
Vol 3 (1) ◽  
pp. 89-96
Author(s):  
Sayyora Saidova ◽  
Keyword(s):  
Middle East ◽  
North Africa ◽  
Religious Belief ◽  
Human Heart ◽  
Religious Faith ◽  
Religious Policy ◽  
The People ◽  
Political Theories ◽  
Religious Factor ◽  
Religious Aspect

In the Middle East, the processes for leadership among religious and democratic progress in North Africa require that the state pursue secular policy on a scientific and dialectical basis. Because religious beliefs have become so ingrained in secular life that it is difficult to separate them. Because in the traditions and customs of the people, in various ceremonies, there is a secular as well as a religious aspect. Even the former Soviet Constitution, based on atheism, could not separate them. Religious faith has lived in the human heart despite external prohibitions. National independence has given freedom to religious belief, which is now breathing freely in the barrel. The religious policy of our state strengthens and expands this process and guarantees it constitutionally.

The Varieties of Religious Experience

2012 ◽  
Author(s):  
William James
Keyword(s):  
Religious Experience ◽  
Religious Belief ◽  
Asking Questions ◽  
The Difference ◽  
The Relationship ◽  
Urgent Necessity

‘By their fruits ye shall know them, not by their roots.’ The Varieties of Religious Experience (1902) is William James’s classic survey of religious belief in its most personal, and often its most heterodox, aspects. Asking questions such as how we define evil to ourselves, the difference between a healthy and a divided mind, the value of saintly behaviour, and what animates and characterizes the mental landscape of sudden conversion, James’s masterpiece stands at a unique moment in the relationship between belief and culture. Faith in institutional religion and dogmatic theology was fading away, and the search for an authentic religion rooted in personality and subjectivity was a project conducted as an urgent necessity. With psychological insight, philosophical rigour, and a determination not to jump to the conclusion that in tracing religion’s mental causes we necessarily diminish its truth or value, in the Varieties James wrote a truly foundational text for modern belief. Matthew Bradley’s wide-ranging new edition examines the ideas that continue to fuel modern debates on atheism and faith.

How rational is rational theology? A reply to Mikael Stenmark

1999 ◽  
Vol 35 (1) ◽  
pp. 89-97
Author(s):  
VINCENT BRÜMMER
Keyword(s):  
Religious Belief ◽  
Essential Role ◽  
Philosophy Of Religion ◽  
Language Game ◽  
Religious Language ◽  
Rational Theology ◽  
Truth Claims

In this response to Stenmark's critique of my views on rational theology, I concentrate on his distinction between the epistemic and the practical goals of religion and between descriptive and normative rational theology. With regard to the first distinction, I grant that truth claims play an essential role in religious belief and that it is indeed the task of philosophy of religion to decide on the meaning and rationality of such claims. I argue, however, that since such claims are internally related to the practical context of religious belief, their meaning and rationality cannot be determined apart from this context as is done in the kind of rational theology which Stenmark calls ‘scientific’. With regard to the second distinction, I reject Stenmark's view that philosophy of religion has a descriptive task with reference to religion, and hence also his claim that I have put forward a false description of ‘the religious language game’.

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