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VARIETIES OF RELIGIOUS EXPERIENCE PDF

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um. New York: Henry Holt & Co. London und Bm bly: Immun», GreenûCo THE LITERARY REMAINS 0F HENRY JAMES. Edited. with nu Introduction. The Varieties of Religious Experience. A Study in Human Nature. William James. To E.P.G.. IN FILIAL GRATITUDE AND LOVE. This web edition published by. File:William James The Varieties of Religious cittadelmonte.info . 1, pixels, file size: MB, MIME type: application/pdf, pages).


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E.P.G.. IN FILIAL GRATITUDE AND LOVE. Página 1 de The Varieties of Religious Experience: a Study in Human Nature / William James. Free kindle book and epub digitized and proofread by Project Gutenberg. PDF | This essay addresses the familial, religious, and cultural context for the writing and presentation of William James' classic work The Varieties of Religious .

The Varieties of Religious Experience: It comprises his edited Gifford Lectures on natural theology , which were delivered at the University of Edinburgh in Scotland in and The lectures concerned the nature of religion and the neglect of science in the academic study of religion. Soon after its publication, Varieties entered the Western canon of psychology and philosophy and has remained in print for over a century. James later developed his philosophy of pragmatism. There are many overlapping ideas in Varieties and his book, Pragmatism.

Lecture III. The Reality Of The Unseen.

James criticized scientists for ignoring unseen aspects of the universe. Science studies some of reality, but not all of it:. Vague impressions of something indefinable have no place in the rationalistic system Nevertheless, if we look on man's whole mental life as it exists It is the part that has the prestige undoubtedly, for it has the loquacity, it can challenge you for proofs, and chop logic, and put you down with words Your whole subconscious life, your impulses, your faiths, your needs, your divinations, have prepared the premises, of which your consciousness now feels the weight of the result; and something in you absolutely knows that that result must be truer than any logic-chopping rationalistic talk, however clever, that may contradict it.

Lectures IV and V. The Religion Of Healthy-Mindedness. The Sick Soul. Lecture VIII. Lecture IX.

Lecture X. For James, a saintly character is one where "spiritual emotions are the habitual centre of the personal energy. A feeling of being in a wider life than that of this world's selfish little interests; and a conviction … of the existence of an Ideal Power. A sense of the friendly continuity of the ideal power with our own life, and a willing self-surrender to its control.

An immense elation and freedom, as the outlines of the confining selfhood melt down. A shifting of the emotional Centre towards loving and harmonious affections, towards "yes, yes" and away from "no," where the claims of the non-ego are concerned. For James the practical consequences of saintliness are asceticism pleasure in sacrifice , strength of soul a "blissful equanimity" free from anxieties , purity a withdrawal from the material world , and charity tenderness to those most would naturally disdain.

The Value Of Saintliness. James identified two main features to a mystical experience:. Ineffability —" no adequate report of its contents can be given in words. No one can make clear to another who has never had a certain feeling, in what the quality or worth of it consists. Noetic quality —"Although so similar to states of feeling, mystical states seem to those who experience them to be also states of knowledge.

They are states of insight into depths of truth unplumbed by the discursive intellect. They are illuminations, revelations, full of significance and importance, all inarticulate though they remain; and as a rule they carry with them a curious sense of authority for after-time. He also identified two subsidiary features that are often, but not always, found with mystical experiences:. Passivity —"the mystic feels as if his own will were in abeyance, and indeed sometimes as if he were grasped and held by a superior power.

Lecture XIX.

The Varieties of Religious Experience: A Study in Human Nature by William James

Other Characteristics. Lecture XX. In the final chapter James identifies a two part "common nucleus" of all religions: James finds that "the only thing that [religious experience] unequivocally testifies to is that we can experience union with something larger than ourselves and in that union find our greatest peace. Such juvenile emotions of reverence never get outgrown; and I confess that to find my humble self promoted from my native wilderness to be actually for the time an official here, and transmuted into a colleague of these illustrious names, carries with it a sense of dreamland quite as much as of reality.

But since I have received the honor of this appointment I have felt that it would never do to decline.

The Varieties of Religious Experience: A Study in Human Nature by William James - Free Ebook

The academic career also has its heroic obligations, so I stand here without further deprecatory words. Let me say only this, that now that the current, here and at Aberdeen, has begun to run from west to east, I hope it may continue to do so. As the years go by, I hope that many of my countrymen may be asked to lecture in the Scottish universities, changing places with Scotsmen lecturing in the United States; I hope that our people may become in all these higher matters even as one people; and that the peculiar philosophic temperament, as well as the peculiar political temperament, that goes with our English speech may more and more pervade and influence the world.

As regards the manner in which I shall have to administer this lectureship, I am neither a theologian, nor a scholar learned in the history of religions, nor an anthropologist. Psychology is the only branch of learning in which I am particularly versed. To the psychologist the religious propensities of man must be at least as interesting as any other of the facts pertaining to his mental constitution.

It would seem, therefore, that, as a psychologist, the natural thing for me would be to invite you to a descriptive survey of those religious propensities. If the inquiry be psychological, not religious institutions, but rather religious feelings and religious impulses must be its subject, and I must confine myself to those more developed subjective phenomena recorded in literature produced by articulate and fully self-conscious men, in works of piety and autobiography.

Interesting as the origins and early stages of a subject always are, yet when one seeks earnestly for its full significance, one must always look to its more completely evolved and perfect forms.

File:William James The Varieties of Religious Experience.pdf

It follows from this that the documents that will most concern us will be those of the men who were most accomplished in the religious life and best able to give an intelligible account of their ideas and motives. These men, of course, are either comparatively modern writers, or else such earlier ones as have become religious classics.

The documents humains which we shall find most instructive need not then be sought for in the haunts of special erudition—they lie along the beaten highway; and this circumstance, which flows so naturally from the character of our problem, suits admirably also your lecturer's lack of special theological learning.

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