Objective, Intersubjective Mystical Relationships: Justification and Reality
Amplifying the idea of religious experience as occurring within an encompassing "religious province of meaning" and developing the personal character of the experience of God in the Abrahamic religious traditions, this paper argues that mystics in those traditions experience God "obje...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Published: |
2019
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| In: |
Open theology
Year: 2019, Volume: 5, Issue: 1, Pages: 198-216 |
| Further subjects: | B
non-sensual perception of God
B the religious province of meaning B the personal God of the Abrahamic religious traditions B absolute reality B Experience of God as a consociate B phenomenology of religious experience B finite provinces of meaning B justification of religious experience |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a Amplifying the idea of religious experience as occurring within an encompassing "religious province of meaning" and developing the personal character of the experience of God in the Abrahamic religious traditions, this paper argues that mystics in those traditions experience God "objectively." Their experience of God is that of experiencing God as what Alfred Schutz called a "Consociate," despite the lack of God’s bodily presence. Such a phenomenological account of religious experience converges with the description by analytic philosopher William Alston of religious experience as an objectively given, non-sensual perception of God, even though the personal Consociate model is preferable to the perceptual one, given the Abrahamic traditions. Conversely, Alston and Alvin Plantinga show how ascending levels of rational justification of religious experience are possible with reference to the experiential level, and such levels can be accommodated within the Schutzian "theoretical province of meaning" in its collaboration with the religious province. Both the Consociate and Schelerian/personalist accounts of God resist any explaining away of religious experience as mere phantasy, and the religious finite province of meaning provides a more comprehensive explanation of religious experience than either Alston’s or Plantinga’s approaches. However, the strategy of envisioning religious experience as taking place within a finite province of meaning is more noetic in character than Scheler’s view of an eidetically elaborated noematic absolute reality that precedes the rise of consciousness itself and that counterbalances the noetic portrayal of religious experience. | ||
| 650 | 4 | |a Experience of God as a consociate | |
| 650 | 4 | |a absolute reality | |
| 650 | 4 | |a finite provinces of meaning | |
| 650 | 4 | |a justification of religious experience | |
| 650 | 4 | |a non-sensual perception of God | |
| 650 | 4 | |a phenomenology of religious experience | |
| 650 | 4 | |a the personal God of the Abrahamic religious traditions | |
| 650 | 4 | |a the religious province of meaning | |
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