Experiences without Dualism

  • T. R. Miles
Part of the New Studies in the Philosophy of Religion book series (NSPR)


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.


Religious Tradition Religious Experience Musical Experience Bodily Continuity Loving Kindness 
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Notes and References

  1. 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
  2. 6.
    J. A. T. Robinson, Honest to God (S.C.M. Press, London, 1963) p. 24.Google Scholar
  3. 7.
    J. A. T. Robinson, But That I Can’t Believe (Fontana Books, London, 1967) p. 28.Google Scholar
  4. 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
  5. 16.
    C. B. Martin, Religious Belief (Cornell U.P., Ithaca, N.Y., 1959) p. 67.Google Scholar
  6. 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

Copyright information

© T. R. Miles 1972

Authors and Affiliations

  • T. R. Miles
    • 1
  1. 1.Professor of PsychologyUniversity College of North WalesBangorUK

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