scholarly journals Diversity and Interpretation. Toward a Pluralist Realist Description of Religious Experience

Religions ◽  
2021 ◽  
Vol 12 (10) ◽  
pp. 848
Author(s):  
Carlos Miguel Gómez Rincón
Keyword(s):  
Religious Experience ◽  
Religious Pluralism ◽  
Spiritual Experience ◽  
Contemporary Philosophy ◽  
Contemporary World ◽  
The World ◽  
Religious Understanding

This paper attempts to offer a pluralist realist account of the diversity of religious experience. In the first part, I show that an influential trend in contemporary philosophy of religious experience and religious pluralism is based on the mediational image of knowledge and a problematic notion of interpretation, which generates irresoluble problems. I then attempt a redescription based on an extension of Heidegger’s theory of understanding as pre-theorical engagement with the world, which allows for the conciliation of the diversity of religious experience with its claimed epistemic force. To develop this argument, finally, I present the experience of diversity proper of the contemporary world as a type of spiritual experience in which the traits of a pre-theoretical religious understanding can be found. As a result, the paper suggests a move from epistemology to spirituality for a better understanding of religious experience.

scholarly journals SABOREAR A FÉ EM MEIO À PLURALIDADE OS CAMINHOS DA TEOLOGIA EM MEIO AO DIÁLOGO INTER-RELIGIOSO

2014 ◽  
Vol 36 (99) ◽  
pp. 221
Author(s):  
Maria Clara Lucchetti Bingemer
Keyword(s):  
Religious Experience ◽  
Religious Pluralism ◽  
Christian Theology ◽  
History Of Christianity ◽  
Contemporary World ◽  
History Of ◽  
Present Text

O presente texto procura pensar o estatuto da teologia cristã no atual contexto de modernidade, secularização e pluralismo religioso. Após fazer uma breve análise do percurso do pluralismo religioso na história do cristianismo, desde suas origens, o texto propõe a centralidade da experiência religiosa e da espiritualidade como caminho fecundo para que a teologia possa reelaborar-se a si mesma em atitude de abertura e diálogo com as outras formas de crer e as outras tradições que formam o tecido religioso do mundo contemporâneo.ABSTRACT: The present text seeks to reflect upon the statute of Christian theology in the following actual contexts: modernity, secularization, and religious pluralism. After briefly analyzing the itinerary of religious pluralism in the history of Christianity since its origins, the text proposes the centrality of the religious experience and spirituality as the fertile path by which theology may re-elaborate itself with an attitude of openness and dialogue with other forms of believing and other traditions that are woven into the religious fabric of the contemporary world.

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.

Sacred Spaces and Interreligious Learning

2017 ◽  
Author(s):  
Sheryl A. Kujawa-Holbrook
Keyword(s):  
Religious Pluralism ◽  
Third Space ◽  
Spiritual Experience ◽  
Spatial Language ◽  
Human Beings ◽  
Pedagogical Tool ◽  
Religious Traditions ◽  
Sacred Spaces ◽  
The World ◽  
The Relationship

The major religious traditions of the world—Buddhist, Taoist, Jewish, Christian, Muslim, to name but a few—all stress the need for human beings to create sacred spaces where they can thrive. This chapter utilizes the idea of sacred spaces as a means for teaching interreligious studies, and as a pedagogical tool for enabling interreligious learning. Human beings are persistently inclined to ground their religious and spiritual experience in sacred spaces. This commonality arises from the important role sacred spaces play in human attempts to structure and understand religious (spiritual) experience. The chapter also explores the relationship between “third space” thinking and interreligious spaces. How might a new spatial language of interreligious learning help communities engage the complexities of religious pluralism?

scholarly journals The Types, Interpretations and Functions of Myth

2012 ◽  
Vol 22 (27) ◽  
pp. 45-56
Author(s):  
Michał Mazurkiewicz
Keyword(s):  
20Th Century ◽  
Religious Experience ◽  
Sigmund Freud ◽  
Point Of View ◽  
Human Beings ◽  
Interesting Fact ◽  
Religious Background ◽  
Contemporary World ◽  
The World ◽  
The Individual

In this article, the author analyses the phenomenon of myth—a significant element of culture—by presenting miscellaneous types of myths that have accompanied human beings from the dawn of time to the present, interpreting them from the point of view of (for example) philosophy or psychoanalysis, the functions of myths, and their ways of influencing human beings in the contemporary world. Myths are complex cultural phenomena, difficult to assess unambiguously. One of the main reasons is the fact that they are not only holy tales having some religious background; we can also talk about secular myths, for example in art or in sport. As far as our contemporary world—brazenly hi-tech and filled with the spirit of logos—is concerned, it is an interesting fact that myths do not surface but remain hidden, as it were; they are in many cases a subconscious way of seeing things. It depends on the individual whether he or she somehow notices those wisdoms existing somewhere under the mask of the world, industrialized and permeated by unemotional technology as it is. Without a shadow of a doubt, myths fulfil many important functions—they are a wonderful source of wisdom, teach people humility, and give hope and strength in difficult periods. Undoubtedly, they are not—as some people would probably prefer—mere relics of a distant past. The forms of myths may, however, evolve. Looking closely into this phenomenon, one can notice that myths may occur (in different realms of life) in somewhat changed, modernized forms. The author of this article has based his analysis on numerous works of a group of illustrious researchers who specialize in exploring the phenomenon of myth, e.g., among others: Bronisław Malinowski (a Polish anthropologist, one of the most important anthropologists of the 20th century), Mircea Eliade (a Romanian historian of religion, one of the leading interpreters of religious experience), and Sigmund Freud (an Austrian neurologist, founder of the discipline of psychoanalysis).

The Dialogical concept of consciousness in L.S. Vygotsky and G.H. Mead and its relevance for contemporary discussions on consciousness

2011 ◽  
Vol 42 (2) ◽  
pp. 65-70 ◽  
Author(s):  
Leszek Koczanowicz
Keyword(s):  
Activity Theory ◽  
Interpersonal Relationships ◽  
Social Relationships ◽  
Social Relations ◽  
Human Consciousness ◽  
Cultural Activity ◽  
Contemporary Philosophy ◽  
Biological Phenomena ◽  
Complex Process ◽  
The World

The Dialogical concept of consciousness in L.S. Vygotsky and G.H. Mead and its relevance for contemporary discussions on consciousness In my paper I show the relevance of cultural-activity theory for solving the puzzles of the concept of consciousness which encounter contemporary philosophy. I reconstruct the main categories of cultural-activity theory as developed by M.M. Bakhtin, L.S. Vygotsky, G.H. Mead, and J. Dewey. For the concept of consciousness the most important thing is that the phenomenon of human consciousness is consider to be an effect of intersection of language, social relations, and activity. Therefore consciousness cannot be reduced to merely sensual experience but it has to be treated as a complex process in which experience is converted into language expressions which in turn are used for establishing interpersonal relationships. Consciousness thus can be accounted for by its reference to objectivity of social relationships rather than to the world of physical or biological phenomena.

Re-visioning obscure spaces

Thesis Eleven ◽  
2018 ◽  
Vol 145 (1) ◽  
pp. 77-98 ◽  
Author(s):  
Jose Jowel Canuday
Keyword(s):  
Social Spaces ◽  
Distinctive Features ◽  
Contemporary World ◽  
The Pacific ◽  
The Social ◽  
The World ◽  
The Future

In popular imagery, the littorals of Sulu and Zamboanga conjure visions of pirates, terrorists, and bandits marauding its rough seas, open shores, and rugged mountains. These bleak accounts render the region nothing but a violent and peripheral southern Philippine backdoor inconspicuous to the sophisticated constituencies of the world’s metropolitan centres. Obscured from these imageries are the lasting cosmopolitan traits of openness, flexibility, and reception of local folk to trans-local cultural streams that marked Sulu and Zamboanga as a globalised space across the ages and oceans. The distinctive features of these cosmopolitan sensibilities are strikingly discernible in inter-generationally shared narratives, artefacts, and performances that were continually renewed from the days when Sulu and Zamboanga served as a borderless trading and cultural enclave nestled at the crossroads of the Pacific and the Indian Oceans. These enduring cosmopolitan sensibilities are embodied in the blending, among others, of the time-honoured dance of pangalay and the pop-musical dance genre celebrated on actual, analogue, and digitally-mediated spaces of the contemporary world. Furthermore, these embodied sensibilities are evident in song compositions that proclaim the humanistic themes of hope, peace, and prosperity to their place and the world in ways that exemplify the local people’s broader sense of connections beyond the narrow association of family, community, ethnicity, religion, and identity. This mixed bag of age-old and recent imaginaries and cultural traffic evoke a sociality that link the social spaces of the troubled but once and current globalised region to continuing acts of transcendence in history, memory, and visions of the future. In these marginalized places, we can see an unyielding tradition of cultural re-adaptation and creativity made up of myriad everyday acts that are down-to-earth, pragmatic, interstitial, and practical cosmopolitanism.

scholarly journals Human Spirituality: Jean-Louis Chrétien and the Vital Side of Speech

Religions ◽  
2021 ◽  
Vol 12 (7) ◽  
pp. 511
Author(s):  
Peruzzotti Francesca
Keyword(s):  
Fixed Points ◽  
Religious Experience ◽  
Holy Spirit ◽  
Spiritual Experience ◽  
Spiritual Life ◽  
Call And Response ◽  
Human Spirituality

Jean-Louis Chrétien founded his phenomenological enquiry on an analysis of the word as defined by the call and response link. His analysis provides an in-depth approach to spiritual experience as a basis for authentic religious experience. The description of the theoretical sites in which he confronts the theme of the spirit (vital breath, Holy Spirit, inspiration of Scripture, and spiritual life and prayer) determines some fixed points that allow us to define spiritual experience as intersubjective and fleshly, and therefore, not reducible to solipsism and intimism.

Global Gandhi

Social Change ◽  
2021 ◽  
Vol 51 (1) ◽  
pp. 12-22
Author(s):  
Mark Juergensmeyer
Keyword(s):  
Conflict Resolution ◽  
Moral Standard ◽  
Contemporary World ◽  
Global Age ◽  
The World

Gandhi is regarded as something of a global saint, and his non-violent methods of satyagraha have been employed around the world—these alone would make him a figure relevant to the global age. But what is even more significant about his thinking is the applicability of satyagraha in situations of a diverse multicultural milieu. The satyagraha methodology of conflict resolution assumes that although there is a truth to be found in conflicting perspectives, there is no one side that is necessarily correct, there is no moral standard. Gandhi’s approach to conflict requires an engagement of contending sides to see what elements of their positions are truthful and to build a new syncretic view of truth based on this engagement. It is an approach to moral consensus and conflict resolution that is particularly relevant to the multicultural situation of globalised societies in the contemporary world.

Postcolonial world literature: Narration, translation, imagination

Thesis Eleven ◽  
2021 ◽  
pp. 072551362199470
Author(s):  
Dirk Wiemann ◽  
Shaswati Mazumdar ◽  
Ira Raja
Keyword(s):  
World Literature ◽  
Single Units ◽  
Critical Perspective ◽  
Neoliberal Globalization ◽  
Contemporary World ◽  
Postcolonial Criticism ◽  
Colonial Expansion ◽  
The World

Postcolonial criticism has repeatedly debunked the ostensible neutrality of the ‘world’ of world literature by pointing out that and how the contemporary world – whether conceived in terms of cosmopolitan conviviality or neoliberal globalization – cannot be understood without recourse to the worldly event of Europe’s colonial expansion. While we deem this critical perspective indispensable, we simultaneously maintain that to reduce ‘the world’ to the world-making impact of capital, colonialism, and patriarchy paints an overly deterministic picture that runs the risk of unwittingly reproducing precisely that dominant ‘oneworldness’ that it aims to critique. Moreover, the mere potentiality of alternative modes of world-making tends to disappear in such a perspective so that the only remaining option to think beyond oneworldness resides in the singularity claim. This insistence on singularity, however, leaves the relatedness of the single units massively underdetermined or denies it altogether. By contrast, we locate world literature in the conflicted space between the imperial imposition of a hierarchically stratified world (to which, as hegemonic forces tell us, ‘there is no alternative’) and the unrealized ‘undivided world’ that multiple minor cosmopolitan projects yet have to win. It is precisely the tension between these ‘two worlds’ that brings into view the crucial centrality not of the nodes in their alleged singularity but their specific relatedness to each other, that both impedes and energizes world literature today and renders it ineluctably postcolonial.

scholarly journals Immigration and Multiculturalism in Italy: The Religious Experience of the Peruvian Community in the Eternal City

Religions ◽  
2019 ◽  
Vol 10 (8) ◽  
pp. 478
Author(s):  
Verónica Roldán
Keyword(s):  
Religious Experience ◽  
Religious Practice ◽  
Immigrant Communities ◽  
Roman Catholicism ◽  
Cultural Traditions ◽  
Two Cultures ◽  
The World ◽  
The Two Cultures ◽  
Set Up ◽  
Popular Religiosity

The present study on the religious experience of the Peruvian community in Rome belongs to the area of studies on immigration, multiculturalism, and religion in Italy. In this article, I analyze the devotion of the Peruvian community in Rome to “the Lord of Miracles”. This pious tradition, which venerates the image of Christ crucified—painted by an Angolan slave—began in 1651 in Lima, during the Viceroyalty of Peru. Today, the sacred image is venerated in countries all over the world that host Peruvian immigrant communities that have set up branches of the Confraternity of the Lord of Miracles. I examine, in particular, the cult of el Señor de los Milagros in Rome in terms of Peruvian popular religiosity and national identity experienced within a transnational context. This essay serves two purposes: The first is to analyze the significance that this religious experience acquires in a foreign environment while maintaining links with its country of origin and its cultural traditions in a multilocal environment. The second aim is to examine the integration of the Peruvian community into Italian society, beginning with religious practice, in this case Roman Catholicism. This kind of religiosity seems not only to favor the encounter between the two cultures but also to render Italian Roman Catholicism multicultural.

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