Re-Review: William James' The Varieties of Religious Experience

1985 ◽  
Vol 27 (2) ◽  
pp. 45-49
Author(s):  
David Hay
Perspectiva ◽  
2018 ◽  
Vol 36 (3) ◽  
pp. 961-977 ◽  
Author(s):  
Mario Sérgio Coutinho Matos ◽  
Marcus Vinicius Cunha

Este artigo analisa as concepções educacionais de William James no livro Talks to teachers on psychology, de 1899, no qual se encontra a noção de ensino como arte. Para ampliar o entendimento dessa noção, recorre-se às reflexões feitas por James no livro The varieties of religious experience, de 1902. O artigo tem por objetivo revitalizar as concepções jamesianas visando a contribuir com autores que discutem criticamente as tendências dominantes hoje na educação.


2017 ◽  
Vol 11 (1) ◽  
Author(s):  
Saulo De Freitas Araújo ◽  
Aldier Félix Honorato

William James é uma figura central na história da psicologia e da filosofia. Entretanto, a interpretação de sua obra ainda está repleta de lacunas e mal-entendidos. Por exemplo, a extensão e o sentido do seu projeto psicológico permanecem mal compreendidos. Para muitos autores, James teria abandonado a psicologia após The Principles of Psychology (1890), ao passo que outros entendem o The Varieties of Religious Experience (1902) como obra psicológica. O objetivo deste artigo é explorar a questão da evolução do projeto psicológico de James, acompanhando diversos momentos de sua manifestação ao longo de sua carreira. Ao final, vamos defender aquilo que chamamos de tese da pervasividade, segundo a qual a psicologia está presente em toda a obra de James.


2010 ◽  
Vol 15 (2) ◽  
pp. 301-316
Author(s):  
David J. Zehnder

This essay argues that the American psychologist and philosopher William James should be viewed in the Lutheran Reformation’s tradition because this viewpoint offers the hermeneutical key to his philosophy of religion. Though James obviously didn’t ascribe to biblical authority, he expressed the following religious sensibilities made possible by Martin Luther and his contemporaries: 1) challenge of prevailing systems, 2) anti-rationalism, 3) being pro-religious experience and dynamic belief, 4) need for a personal, caring God, and also 5) a gospel of religious comfort. This essay asks, in one specific form, how religious concerns can hold steady over time but cause very different expressions of faith.


Author(s):  
Russell B. Goodman

When William James uses one of his schemes, such as tough- and tender-minded (in Pragmatism) or the once- and twice-born (in Varieties of Religious Experience), he is more interested in what these terms can do in confronting certain problems or conceptualizing a subject than in how they all fit together. This chapter considers James’s pragmatic and pluralistic use of language from some perspectives offered by the work of Ralph Waldo Emerson, who used different schemes in different essays, and whose thought is part of James’s intellectual formation. I pay particular attention to anticipations of James’s scheme of the tough- and tender-minded in Emerson’s “Nominalist and Realist” and “Montaigne, or the Skeptic.” The last section of the chapter considers ways in which James’s scheme of the tough- and tender-minded is designed to make room for religion in his pragmatist pictures.


1913 ◽  
Vol 6 (1) ◽  
pp. 31-59
Author(s):  
Josiah Royce

This paper is but a fragmentary contribution to that study of the “Varieties of Religious Experience” which William James has so significantly brought to the attention of students of human nature. I propose to sketch some personal peculiarities of the founder of Quakerism, George Fox, and in the end to show what place was filled in his life by what may be called his experiences as a mystic. Every one knows that the typical Quakers have made prominent amongst their spiritual exercises what they call “silent worship” as conducted in their meetings, and that they have held that this “silent worship” often brings the worshipper under the direct influence of the movings of the Divine Spirit. I have here no concern with any question as to the truth or as to the ultimate merits of this or of any other tenet of George Fox or of his followers. I intend simply to show the place that the experiences of silent worship occupied in the mental life of Fox himself, and why he found this form of what is technically called mysticism a valuable feature of his religious consciousness. This study will bring us into somewhat closer contact with the mental complications of a remarkable personality—a personality in which the normal and the abnormal were in a very interesting way united. We shall see how certain tendencies that, in another context, would have proved highly dangerous to the sanity of their possessor were so combined in Fox that the ultimate result was prevailingly good, both for himself and for his environment. Religious history contains many instances where men whose mental life showed numerous abnormal traits still were so constituted that they retained their essential self-control and accomplished a great work. The study of Fox presents one more such instance, and may also possess genuine psychological interest.Since my discussion deals with Fox as a mystic, I shall first have to explain what one technically means by mysticism in religion. Then I shall have to show that Fox had many traits which were not those of the typical mystic. And, finally, I shall try to point out what part Fox's mystical tendencies played in determining certain aspects of his mind and of his career.


Philosophy ◽  
2015 ◽  
Author(s):  
Michael Slater

William James (b. 1842–d. 1910) was the most influential American philosopher and psychologist of the late 19th and early 20th centuries, and the founding father of empirical psychology in the United States. A thinker of unusually broad interests and abilities and a physiologist by training, James rose to international prominence with the publication of his monumental The Principles of Psychology (originally published in 1890), but devoted roughly the last twenty years of his life to popular lecturing on philosophical and psychological topics and to the articulation and development of his philosophical views, the seeds of which can be largely found in Principles. He is perhaps best known to philosophers today as one of the originators of pragmatism (along with Charles Sanders Peirce), and for his defense of innovative and controversial philosophical doctrines such as radical empiricism and “the will to believe.” In addition to Principles, James’s most famous works are The Will to Believe and Other Essays in Popular Philosophy (published first in 1897), The Varieties of Religious Experience (published in 1902), and Pragmatism (first published in 1907).


1985 ◽  
Vol 19 ◽  
pp. 153-176
Author(s):  
John J. McDermott

The popular mind is deep and means a thousand times more than it knows.It is fitting that the Royal Institute of Philosophy series on American philosophy include a session on the thought of Josiah Royce, for his most formidable philosophical work, The World and the Individual, was a result of his Gifford lectures in the not too distant city of Aberdeen in 1899 and 1900. The invitation to offer the Gifford lectures was somewhat happenstance, for it was extended originally to William James, who pleaded, as he often did in his convenient neurasthenic way, to postpone for a year on behalf of his unsettled nerves. James repaired himself to the Swiss home of Theodore Flournoy, with its treasure of books in religion and psychology, so as to write his Gifford lectures, now famous as The Varieties of Religious Experience. In so doing, however, James was able to solicit an invitation for Royce to occupy the year of his postponement. Royce accepted with alacrity, although this generosity of James displeased his wife Alice, who ranted, ‘Royce!! He will not refuse, but over he will go with his Infinite under his arm, and he will not even do honour to William's recommendation.’ Alice was partially correct in that Royce, indeed, did carry the Infinite across the ocean to the home of his intellectual forebears, although on that occasion as on many others, he acknowledged the support of his personal and philosophical mentor, colleague and friend, William James.


Religions ◽  
2020 ◽  
Vol 11 (8) ◽  
pp. 388
Author(s):  
Matthew Kruger

Taking as its foundation a religious experience of my own, this paper explores the impact of the study of religion on the interpretation and significance of experience. My experience will be analyzed in relation to the work of William James, followed by a movement into neuroscientific research on null experiences, before turning to philosophic and theological treatments of experience in Nishida Kitaro and Meister Eckhart especially. These accounts of religious experience are then explored in terms of the potential connection they suggest with drug use in and out of religious settings. Finally, I will turn to a fundamental questioning of experience as seen in the work of Martin Heidegger and Jean-Luc Marion, all of which sets up a tentative conclusion regarding our approach to religious experience, whether as an object of study or our own.


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