Experiences without Dualism
My purpose so far has been to try to show that we should not think of religious experience as a special means of gaining access to a ‘non-material’ reality. The next task is to consider what can be said on the positive side. For this purpose it will be helpful, I think, to reconsider the ordinary uses of the word ‘experience’ rather than the sophisticated philosophical ones.
KeywordsReligious Tradition Religious Experience Musical Experience Bodily Continuity Loving Kindness
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Notes and References
- 3.I am grateful to Professor D.Z. Phillips for showing me the significance of this point. See especially D.Z. Phillips, The Concept of Prayer (Routledge & Kegan Paul, London, 1965) passim.Google Scholar
- 6.J. A. T. Robinson, Honest to God (S.C.M. Press, London, 1963) p. 24.Google Scholar
- 7.J. A. T. Robinson, But That I Can’t Believe (Fontana Books, London, 1967) p. 28.Google Scholar
- 12.From Joseph Maréchal, S.J., Studies in the Psychology of the Mystics, trans. Algar Thorold (Burns, Oates & Washbourne, London, 1927) pp. 33–4. I am grateful to Professor E. L. Mascall for calling my attention to this work.Google Scholar
- 16.C. B. Martin, Religious Belief (Cornell U.P., Ithaca, N.Y., 1959) p. 67.Google Scholar
- 19.For further discussion see in particular A. G. N. Flew, ‘Locke and the Problem of Personal Identity’, Philosophy, xxvi (1951) 53–68; B. A. O. Williams, ‘Personal Identity and Individuation’, Proceedings of the Aristotelian Society, lvii (1956–7) 229–52; and Martin, Religious Belief, chap. 6.CrossRefGoogle Scholar