The Hierarchical Structure of Religious Visions
By understanding the hierarchical nature behind spiritual manifestations, we begin to see how our study of religious visions might be structured. First, the dimension of unknowingness, as related by Faqir Chand and illustrated elsewhere, is an essential a priori foundation. In the study of religious visions, this represents a "bracketing out" of causal questions, an acceptance as valid, though not reducible, though not explainable, of the phenomena "as is." This serves as a vital informational stand, much like the phenomenological approach in near-death studies taken by Raymond Moody, Kenneth Ring, and Michael Sabom. However, as Frits Staal (Exploring Mysticism) and Ken Wilber (A Sociable God) point out, this very position -- that of phenomenological hermeneutics -- can become anti-informational if allowed to stagnate. Comments Wilber:
"But taken in and by itself, hermeneutics seems finally to suffer a series of unhappy limitations. Foremost among these is its radicalization of situational truth and its consequent lack of a universal or even quasi- universal critical dimension, a way to judge the actual validity, not just interpretive mesh, of a religious truth claim. Krishna may have been transcending, but was the Hopi really producing rain? How are we to differentiate the authentic from the less authentic engagements?"
Therefore, the study of visions, though it has to begin from a non-reductionistic posture, can move away from a purely phenomenological investigation into a critical developmental structuralism, so that the authenticity and legitimacy of the encounter can be fully explored and assessed. Hence, the examination of religious manifestations -- and perhaps most religious claims -- becomes both a psychologically and sociologically useful discipline in evaluating
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"But taken in and by itself, hermeneutics seems finally to suffer a series of unhappy limitations. Foremost among these is its radicalization of situational truth and its consequent lack of a universal or even quasi- universal critical dimension, a way to judge the actual validity, not just interpretive mesh, of a religious truth claim. Krishna may have been transcending, but was the Hopi really producing rain? How are we to differentiate the authentic from the less authentic engagements?"
Therefore, the study of visions, though it has to begin from a non-reductionistic posture, can move away from a purely phenomenological investigation into a critical developmental structuralism, so that the authenticity and legitimacy of the encounter can be fully explored and assessed. Hence, the examination of religious manifestations -- and perhaps most religious claims -- becomes both a psychologically and sociologically useful discipline in evaluating
The Hierarchical Structure of Religious Visions
By understanding the hierarchical nature behind spiritual manifestations, we begin to see how our study of religious visions might be structured. First, the dimension of unknowingness, as related by Faqir Chand and illustrated elsewhere, is an essential a priori foundation. In the study of religious visions, this represents a "bracketing out" of causal questions, an acceptance as valid, though not reducible, though not explainable, of the phenomena "as is." This serves as a vital informational stand, much like the phenomenological approach in near-death studies taken by Raymond Moody, Kenneth Ring, and Michael Sabom. However, as Frits Staal (Exploring Mysticism) and Ken Wilber (A Sociable God) point out, this very position -- that of phenomenological hermeneutics -- can become anti-informational if allowed to stagnate. Comments Wilber:
"But taken in and by itself, hermeneutics seems finally to suffer a series of unhappy limitations. Foremost among these is its radicalization of situational truth and its consequent lack of a universal or even quasi- universal critical dimension, a way to judge the actual validity, not just interpretive mesh, of a religious truth claim. Krishna may have been transcending, but was the Hopi really producing rain? How are we to differentiate the authentic from the less authentic engagements?"
Therefore, the study of visions, though it has to begin from a non-reductionistic posture, can move away from a purely phenomenological investigation into a critical developmental structuralism, so that the authenticity and legitimacy of the encounter can be fully explored and assessed. Hence, the examination of religious manifestations -- and perhaps most religious claims -- becomes both a psychologically and sociologically useful discipline in evaluating
"But taken in and by itself, hermeneutics seems finally to suffer a series of unhappy limitations. Foremost among these is its radicalization of situational truth and its consequent lack of a universal or even quasi- universal critical dimension, a way to judge the actual validity, not just interpretive mesh, of a religious truth claim. Krishna may have been transcending, but was the Hopi really producing rain? How are we to differentiate the authentic from the less authentic engagements?"
Therefore, the study of visions, though it has to begin from a non-reductionistic posture, can move away from a purely phenomenological investigation into a critical developmental structuralism, so that the authenticity and legitimacy of the encounter can be fully explored and assessed. Hence, the examination of religious manifestations -- and perhaps most religious claims -- becomes both a psychologically and sociologically useful discipline in evaluating
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The Hierarchical Structure of Religious Visions
The Hierarchical Structure of Religious Visions
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Product Details
| BN ID: | 2940012290779 |
|---|---|
| Publisher: | MSAC Philosophy Group |
| Publication date: | 02/27/2011 |
| Sold by: | Barnes & Noble |
| Format: | eBook |
| File size: | 137 KB |
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