David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
Religious Studies 29 (2):169 - 184 (1993)
Some scholars have responded to the apparent differences between monistic and theistic mysticisms by emphasizing the role of socio-religious interpretations of the experiences. Both monistic and theistic experiences, they point out, are described as wholly unlike normal sensory events. These mystics claim to go beyond the usual categories of cognition; the experiences are said to be spaceless and timeless realizations which, though not strictly ineffable, defy precise and positive description. Moreover, the mystical exercises seem similar for both theistic and monistic mystics. Common mystical means, along with the cessation of normal categories of interpretation during the experiences, suggest that mystics interpret a singular experience type according to their particular theological or philosophical background
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
No references found.
Citations of this work BETA
No citations found.
Similar books and articles
Robert Arp (2004). Plotinus, Mysticism, and Mediation. Religious Studies 40 (2):145 - 163.
A. R. P. Robert (2004). Plotinus, Mysticism, and Mediation. Religious Studies 40 (2):145-163.
Jerome Gellman (1998). On a Sociological Challenge to the Veridicality of Religious Experience. Religious Studies 34 (3):235-251.
Evan Fales (2004). Do Mystics See God? In Michael L. Peterson & Raymond J. VanArragon (eds.), Contemporary Debates in Philosophy of Religion. Blackwell Pub.. 145--148.
Matthias Unterhuber & Gerhard Schurz (2013). The New Tweety Puzzle: Arguments Against Monistic Bayesian Approaches in Epistemology and Cognitive Science. Synthese 190 (8):1407-1435.
Evan Fales (1999). Can Science Explain Mysticism? Religious Studies 35 (2):213-227.
Stephen Kemp (2003). Toward a Monistic Theory of Science: The `Strong Programme' Reconsidered. Philosophy of the Social Sciences 33 (3):311-338.
Rolf-Peter Horstmann (2006). Hegel's Phenomenology of Spirit as an Argument for a Monistic Ontology. Inquiry 49 (1):103 – 118.
Evan Fales (1996). Scientific Explanations of Mystical Experiences: II. The Challenge to Theism. Religious Studies 32 (3):297 - 313.
Bryan G. Norton (1995). Why I Am Not a Nonanthropocentrist: Callicott and the Failure of Monistic Inherentism. Environmental Ethics 17 (4):341-358.
Jonathan Schaffer (2009). Spacetime the One Substance. Philosophical Studies 145 (1):131 - 148.
Daniel Zelinski (2011). On Pike on “Union Without Distinction” in Christian Mysticism. Philosophia 39 (3):493-509.
Jan Krasicki (2010). “The Tragedy” of German Philosophy. Remarks on Reception of German Philosophy in the Russian Religious Thought (of S. Bulgakov and Others). Studies in East European Thought 62 (1):63 - 70.
Jonathan Shear (2004). Mysticism and Scientific Naturalism. Sophia 43 (1):83-99.
S. Radhakrishnan (1917). Is Bergson's Philosophy Monistic? Mind 26 (103):329-339.
Added to index2011-05-29
Total downloads2 ( #494,216 of 1,696,253 )
Recent downloads (6 months)1 ( #333,709 of 1,696,253 )
How can I increase my downloads?