Download Transcendent Experiences: Phenomenology and Critique by Louis P. Roy PDF

By Louis P. Roy

This booklet starts off through drawing cognizance to the truth that many folks recognize having had a transcendent adventure, particularly an occasion within which they'd the influence that they have been in touch with anything boundless and unlimited, which they can now not pay money for, and which completely passed human capacities. caused through such sociological information, the writer endeavours carefully to teach that the human individual is open to the endless. on account that transcendent reports contain an emotional reaction and an intelligible discovery, he explores either the affective and highbrow aspects of this openness and their interrelation.The first half is phenomenological; the second one, a background of significant rules; and the 3rd, philosophy of faith. half One bargains an unique account of varieties and components of transcendent studies. It additionally analyses 4 narratives. half introduces the various significant classical thinkers of modernity: Kant, Schleiermacher, Hegel, James and Otto, in addition to newer ones reminiscent of MarTchal, Rahner, and Lonergan. during this half, there's a clean analyzing of those authors' reflections at the individual and the limitless. half 3 makes a contribution to present matters resembling event and interpretation, intentionality and transcendence, the connection among the limitless and the indefiniteness of the mind's eye and of cause, directness and mediation, and the function of emotions in spiritual experience.The writer concludes that the human individual is open to an unlimited that's genuine and but unknown via the human mind.

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Or again: 'The apprehension of an object otherwise formless and in conflict with ends supplies the mere occasion for our coming to a consciousness of this basis' (§ 30, 280). The phenomenon is only an occasion; what is paramount is the subject's response to the occasion. Therefore, 'sublimity should, in strictness, be attributed merely to the attitude of thought, or, rather, to that which serves as basis (Grundlage) for this in human nature' (§ 30, 280). In this response, the individual is aware of the superiority of the mind, more precisely of that particular faculty called reason vis-a-vis the powers of both nature and the imagination.

This difficulty gives rise to 'a feeling,' which supplies the discovery that, in comparison with the perfect beauty he is intellectually gazing at, his concern with his personal lot is nothing but a minor annoyance. ' He seems to have attained a state beyond space and beyond individuality: 'It came from nowhere and flowed nowhere. Then there was no river and no I. The I had ceased to exist' (§ 3). ' He avers that it is 'just as real - only much more real' than great music. Its ontological character appears in the impression that 'one is in touch with "real reality," the hidden order Narratives 19 of things, the X-ray texture of the world, normally obscured by layers of irrelevancy' (§ 4).

We are not afraid today ... We shall stand together ... The truth will make us free ... The Lord will see us through ... We shall be like him ... The whole wide world around ... I am convinced that to millions of people this hymn has conveyed an experience of transcendence. It actualizes a universal ideal which strikes a responsive cord in the human breast. It has been adopted by several minorities in America and as far away as Africa and Asia, indeed in Narratives 21 virtually every place in our world where people have struggled for justice.

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