...William James was a philosopher and psychologist from New York City.In the book ‘the varieties of religious experience’, James concluded that religious experience testifies that “we can experience union with something larger that ourselves and in that union find our greatest peace”. He defined such experiences as “experiences of the divine” and believed that religious experience was at the heart of religion, true religion unlike religious teachings, practices and attitudes as these, for James are ‘second hand’ religion which later develops as individuals reflect on their common experience. It is the actual experience which points to God. However this theory does little to prove religious experiences simply because many of his claims do not stand up to critical analysis. James looked at a variety of religious experiences, particularly mystical experiences, this refers to experiences where God is revealed directly and there is a sense of oneness with the divine. James claimed that there are 4 criteria which are all characteristics of mystical experiences. Firstly an experience has to be ineffable, meaning that it is beyond proper description as it cannot adequately be described in words, language limitations prevent description. It also must be noetic, not just feelings but however the experience gives you a deep and direct knowledge of God which could not have been achieved through reason alone. Another criteria of mystical experience is that it must be transient, the experience...
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...Religious Experiences What does the phrase ‘Religious Experience’ mean? There are many definitions of religious experience which can in a general way be divided into two groups; direct and indirect experiences. Direct religious experiences; Refer to events where God reveals her/himself directly to the person having the experience. The religious experience is not chosen or willed by the person; the person experiences or observes God in some way. Indirect religious experiences; Experiences, thoughts or feelings about God that are prompted by event in daily life, for example observing the stars in the sky and having thoughts about the greatness of God the Creator. Types of Religious Experiences Richard Swinburne in his The Existence of God has suggested that there are five recognisable types of religious experience, which he divides into two groups; public experiences and private experiences. Public experiences 1. Ordinary Experiences – Experiences where a person interprets event as having religious significant. (e.g. the beauty of nature or the natural world.) 2. Extraordinary Experiences – Experiences that appear to violate normal understanding of the workings of nature. (e.g. Jesus turning water into wine an Cana). Private experiences 1. Describable in ordinary language – Experiences such as dreams. 2. Non-describable experiences – This refers to direct experiences of God in which God/the wholly other/the divine is revealed to people. These experiences...
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...M3D1: An Icon towards Experimental Psychology William James’ major contributions to American experimental psychology are captured in his book titled The Principles of Psychology, comprised of two volumes. It took him twelve years to write the book. Within the two-volume book James wrote about consciousness, sensation, perception, association, memory attention, imagination, reasoning, emotions, and will, all elements of the functions of the mind. One of his most intriguing ideas is the stream of consciousness and its link to selective attention. James described consciousness as a stream of thoughts that flow together to make a whole and not in separate parts. He compares the mind to a sculptor. A sculptor works on a block of stone to form a...
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...The Mystical Within An Embodied Experience The term ‘religion’ has come to mean a wide variety of things over the years. It has ranged from “a statement of faith” (Gill, 968) to an element constructed to justify a human need for purpose in life. In the most distinguished writers of philosophy, religion, anthropology and psychology, the interpretations of religion and it forces within society, vary as much as their individual specialization fields. Thinkers have always had something to say about the experiences believers encounter when they immerse themselves in their deep-rooted belief systems. They reiterate, agree with, reject, and even propagate the theses brought forth by both past thinkers and their own contemporaries. In the writings of Friedrich Schleiermacher, Rudolf Otto, William James, Richard King, and Alan Cole, the view of how individuals and groups make religion an experience they embody through their actions both individually and as a result of the mystical aspects within the religion, is discussed expansively. These thoughts have led to deeply analytical observations of religious followers who allow themselves to have a more intimate embodied experience within their beliefs. In the writings of Friedrich Schleiermacher and William James, both philosophers, important observations referring to the mystical essence of religion were established. These thinkers were revolutionizing the way people thought about the religious experience in their own eras. They scrutinized...
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...RELIGIOUS EXPERIENCE A2 Philosophy of Religion What is Religious Experience? • A religious experience is a non-empirical occurrence and may even be perceived as supernatural • It can be described as a “mental” event which is undergone by an individual and of which that person is aware. • Such an experience can be spontaneous or it may be brought about as a result of training and self-discipline. • Recipients of religious experiences usually say what has happened to them has drawn them into a deeper knowledge or awareness of God. • It is very important to remember that the experience itself is not a substitute for the Divine, bit a vehicle that is used to bring people closer to the Divine. • The experience that each individual has is absolutely unique and cannot be shared with anyone. • Finally, genuine religious experiences seem to be encouraging, they do not condemn the individual, but help them to live a better life or, for example, to help others. Arguments from Religious Experience from William James. The most famous commentator on Religious Experience is William James (1842 – 1910) He recognised that the term mystical is used in a wide variety of contexts but suggested that using it to refer to “any person who believes in thought transference and spirit return” is far too ambiguous. His famous work “The Varieties of Religious Experience”, published in 1902 includes his categorisation of the four characteristics which, he claims, will enable us to...
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...Ethan Glass William James Ethan Glass Professor Earley Introduction to Religion 1 May 2013 William James 1.) How does the theorist define religion? James often defines religion through supernatural experiences. He believes that religion has an active and significant role in these experiences. With that being said, James refuses to place a single definition of the term ‘religion.’ Due to the fact that there are so many different personal experiences, expectations, and beliefs associated with religion, James believes that it would be wrong to define religion in a typical “dictionary” way. Instead of defining religion, James breaks it into two parts, institutional and personal. The institutional branch refers to the Church and like institutions, the written code of the religion, and the idea of a ‘divine’. The personal focuses on the beliefs and experiences of a person. In this writing James ignores the institutional aspect because he does not want to discuss God. Before there was God and written religion, there had to be personal beliefs; therefore, James argues that the personal branch of religion is more important to study when focusing on the fundamentals and basics of religion. James states that religion can be anything, morally, physically, or ritually engaging, as long as it has emotional ties to a person, in the sector of institutional religion everything has a strict definition. James questions who can truly define the idea of ‘divine’ in a general manner. He...
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...book ‘the varieties of religious experience’, James concluded that religious experience testifies that “we can experience union with something larger than ourselves and in that union find our greatest peace”. He defined such experiences as “experiences of the divine” and believed that religious experience was at the heart of religion. For James, religious teachings, practices and attitudes are second hand religion, which later develop as individuals reflect on their common experience. It is the actual experiences that directly point to God. However this theory does little to prove religious experiences simply because many of his claims do not stand up to critical analysis. James looked at a variety of religious experiences, particularly mystical experiences. This refers to experiences where God is revealed directly and there is a sense of oneness with the divine. James claimed that there are four criteria which are all characteristics of mystical experiences. Firstly an experience has to be ineffable, in that it is beyond proper description as it cannot adequately be described in words. It must also be noetic. James said that mystical states are not just feelings, but rather the experience gives the mystic a deep and direct knowledge of God. Another criteria of mystical experiences is that it must be transient. Although the experiences effects may last a long time, the experience is temporary and cannot be sustained. Lastly, it must be passive, meaning the experience is not initiated...
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...A religion is an organized collection of beliefs, cultural systems, and world views that relate humanity to an order of existence.[note 1] Many religions have narratives, symbols, and sacred histories that aim to explain the meaning of life and/or to explain the origin of life or the Universe. From their beliefs about the cosmos and human nature, people may derive morality, ethics, religious laws or a preferred lifestyle. According to some estimates, there are roughly 4,200 religions in the world.[1] Edward Burnett Tylor defined religion as "the belief in spiritual beings".[26] He argued, back in 1871, that narrowing the definition to mean the belief in a supreme deity or judgment after death or idolatry and so on, would exclude many peoples from the category of religious, and thus "has the fault of identifying religion rather with particular developments than with the deeper motive which underlies them". He also argued that the belief in spiritual beings exists in all known societies. The anthropologist Clifford Geertz defined religion as a "system of symbols which acts to establish powerful, pervasive, and long-lasting moods and motivations in men by formulating conceptions of a general order of existence and clothing these conceptions with such an aura of factuality that the moods and motivations seem uniquely realistic."[27] Alluding perhaps to Tylor's "deeper motive", Geertz remarked that "we have very little idea of how, in empirical terms, this particular miracle is...
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...PERSPECTIVES BY Kurt StuKe The Unending Search Transformation in quality as a ‘thing in the making’ RECENTLY, STEPHEN K. Hacker wrote that “many of our organizations remain mired in their current states, frozen in old mindsets.” To free our organizations and 1 What follows is a contrast of the current grammar and its tacit assumptions concerning knowing, being and meaning to a different grammar born in the experiential-based philosophy of William James. The difference between grammars and the importance of the difference in the reconstruction of transformation and quality is explored. knower and thing known is usually referred to as the subject or object split within philosophy. The self or knower within such a vision is always distinct and apart from the world. The essential rationality and immutability of knowing and being within the traditional mindset lends itself to quantitative methods and statistical tools. You can progress safely through the define, measure, analyze, improve and control cycle—or choose not to—because the universe as defined through the traditional grammar is inherently knowable and predictable. You can differentiate between common cause and special-cause variation, and, by extension, processes that are in control and out of control because of the assumed stability within knowing, being and meaning. Language and meaning within these horizons also are based in antecedent truths. If you have the correct name of a thing, you have insight into...
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...The Ohio State University, History Dept. Colonial Virginia’s Culture during the French and Indian War: 1755-1756 John Rodock History 3011 Emily Arendt Due May 22, 2014 Introduction This research paper contains an analysis of the culture in the colony of Virginia over the whole year of 1755 and beginning of 1756. Most of the research drew upon weekly issues of the Virginia Gazette, the only printed newspaper in the colony at that time. Three dimensions of culture were explored: Virginia’s involvement in the French and Indian War (which was beginning right around 1755), Virginia’s economy, and its religious affiliations. A section on colonists’ relations with Native Americans was also written, of which The Virginia Gazette gave detailed insights and accounts, but due to the page limit of the assignment, the section was omitted. Involvement in the French and Indian War In 1730, the population of the Virginia colony was about 114,000. The next 20 years saw an explosion of growth in population due to the increasing demand of indentured servants needed on plantations. Also, Governor Spotswood encouraged immigration to the outskirts of Virginia in the hopes that immigrant townships could alert Virginia’s ports of any possible attacks from Native Americans before their arrival. By the time the French and Indian War had begun, Virginia’s population had climbed to just under 300,000 (Virginia History...
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...Unitarians, deists. Amongst the urban working class, there was a widespread non-attendance at church that Sunday. A survey carried out in March 1851 shows that in out of the total 17,927609 population of England and Wales, only 7,261,032 had attended church that Sunday. Moral philosophy became increasingly detached from religion. A “Utilitarian” definition of and basis for goodness was developed by Jeremy Bentham and John Stuart Mill. Judeo-Christianity morality was attacked by Friedrich Nietzsche while William James, an American psychologist, contemplated...
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...Mormons What is Mormonism? Who is a Mormon? And what place does Mormonism have in the religious tradition of the United States today? This paper will attempt to give readers a better understanding of the Mormon religion by detailing the history of the religion from its beginnings to today. It will also describe what a typical church or “temple” (as Mormons call their place of worship) service is like. It will also describe any holidays the Mormon people celebrate that correspond with the Christian holidays of other Christian sects. It will not attempt to judge the Mormon religion, as either good or bad, as has been so frequently done in the popular media. Rather than judging it, this paper will attempt to achieve a greater understanding of the religion in its context in the Christian religious tradition and the American religious tradition. In 1820, according to the Mormon faith, Joseph Smith (1806-1844) prayed to God to ask him for a sign that would tell him what church he ought to join. Instead, Jesus Christ and God appeared to the young man and told him he ought to found what the Mormon Church is today. Smith was fourteen at the time, a farmer from the region of western New York known as the "burned-over district" because of its unrelenting religious enthusiasm. (All About Mormons Website) Mormons believe that this revelation to Smith was similar to that of God to Saul. They refer to Smith as “The Prophet” because his revelation was transmitted to...
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...Neither beliefs are easy, but Tanya Luhrmann highlisghts the difficulties of religious beliefs in the preface to her book When God Talks Back: “Faith is hard because it is a decision to live as if a set of claims are real, even when one doubts: in the Christian case, that the world is good, that love endures; that you should live your life as if the promise of joy were at least a possibility.”(xiv) The comforts given by religion add to the doubt when said comforts are taken away or exist out of reach. There are multiple stories in the bible that are based off of this idea, Jobe, Peter attempting to walk on water, and there are multiple stories of priests in training and pastors losing faith after reading the...
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...Home Discover History Articles Notable Mayflower Descendants Pilgrim Biographies Commemorations Pilgrim Memorials Around the World The Society How to Join Society Information SMDPA News Newsletter JR PA Mayflower Newsletter For Teachers & Students Links Contact Membership Info Apply Now Eligibility & How To Join Proving Your Lineage Passenger List About the SMDPA Donate Contact Us Discover History Articles Comparing Plymouth and Jamestown Comparing Plymouth and Jamestown Written by Robert Jennings Heinsohn 1. Introduction Pilgrim families arrived in Holland in the spring of 1608 and in Plymouth in December 1620. In May 1607, 105 men arrived in Jamestown to establish the first permanent English settlement in North America. While the individuals in both settlements were English, the they were different in many important ways. To fully appreciate our Pilgrim heritage, it is important to understand the differences between Plymouth and Jamestown. This essay identifies major differences and explains how these differences affected the settlements during the first few decades of their arrival. 2. Royal Charters and Patents Sir Humphrey Gilbert c. 1539-1583 Early Efforts to Colonize North America Queen Elizabeth granted a patent (Royal Charter) to Sir Humphrey Gilbert (half brother of Sir Walter Ralegh) who led an expedition to Newfoundland in 1583 and claimed it for England. For the next thirty years he tried, but without success,...
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...Chapter 12: The African Diaspora in the Caribbean and Europe from Pre-emancipation to the Present Day by Roswith Gerloff Caribbean history of Christianity can be divided, with overlaps, into four main periods: the rather monolithic form of Spanish Catholicism from 1492, and of the Church of England from 1620; the arrival of the Evangelicals or nonconformist missionaries, Moravians, Methodists, Baptists, Congregationalists, and Presbyterians from the mid-eighteenth century; consolidation and growth of various European denominations in the region in uneasy tension with the proliferation of independent black Christian groups and African religions in the post-emancipation era from 1833; the contest for political, economic and religious independence after 1870, including the shift from British Imperial intervention and influence to those from North America, and national independence after 1962. Contemporary studies in anthropology and sociology of religion speak of 'religions on the move', or the process of transmigration and transculturation, as it refers to dynamic, reciprocal, transitory and multidimensional creations in shaping a 'poly-contextual world'. This implies that religions have to be regarded as cultural and spiritual phenomena whose 'taken-for granted' essence1 has resulted from transcultural and transnational processes of mutual 1 Klaus Hock, University of Rostock, abstract for an essay on the African Christian Diaspora in Europe, January...
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