David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
Learn more about PhilPapers
Philosophy and Theology 7 (4):355-379 (1993)
Strict constructivist philosophers conclude that no truth claims can be verified on the basis of mystical exploration due to the thoroughly conditioned character of such experiences. In response, Bede Griffiths’s life of dialogue between Christianity and Hinduism suggests that mystical knowing incorporates both conditioned and unconditioned elements. In the cross-culturally identifiable experience of self-transcendence in meditation, the relationship between the conditioned subject and the unconditioned sacred “object” is transformed, resulting in an intuitive knowledge for which different criteria of verifiability are both needed and available. Griffiths’s multireligious experience thus supports the identification of common ground for various religions in mystical knowing
|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
Leonard Angel (2002). Mystical Naturalism. Religious Studies 38 (3):317-338.
Theresa Weynand Tobin (2010). Toward an Epistemology of Mysticism. International Philosophical Quarterly 50 (2):221-241.
Wolfgang Achtner (2009). Time, Eternity, and Trinity. Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 51 (3):268-288.
R. Forman (ed.) (1990). The Problem of Pure Consciousness: Mysticism and Philosophy. Oxford University Press.
Edward James Dale (2009). An Introduction to the Horizon Model: An Alternative to Universalist Frameworks of Mystical Development. Sophia 48 (3):281-298.
Paul Marshall (2005). Mystical Encounters with the Natural World: Experiences and Explanations. OUP Oxford.
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.
Robert K. C. Forman (ed.) (1998). The Innate Capacity: Mysticism, Psychology, and Philosophy. Oxford University Press.
Geddes MacGregor (1966). God Beyond Doubt. Philadelphia, Lippincott.
Anthony N. Perovich Jr (2006). On the Mysticism of Fichte's The Way Towards the Blessed Life. Idealistic Studies 36 (1):1-11.
Jerome Gellman (1998). On a Sociological Challenge to the Veridicality of Religious Experience. Religious Studies 34 (3):235-251.
Arthur C. Danto (1976). Ethical Theory and Mystical Experience: A Response to Professors Proudfoot and Wainwright. Journal of Religious Ethics 4 (1):37 - 46.
William J. Wainwright (1976). Morality And Mysticism. Journal of Religious Ethics 4 (1):29-36.
R. J. Zwi Werblowsky (1966). On the Mystical Rejection of Mystical Illuminations: A Note on St. John of the Cross. Religious Studies 1 (2):177 - 184.
Jerome Gellman (2009). Jean Paul Sartre: The Mystical Atheist. European Journal for Philosophy of Religion 1 (2):127 - 137.
Added to index2011-01-09
Total downloads6 ( #380,794 of 1,781,386 )
Recent downloads (6 months)1 ( #295,005 of 1,781,386 )
How can I increase my downloads?