Year:

  1.  9
    Remembrance: A Husserlian Phenomenology of Sufi Practice.Marc Applebaum - 2019 - Journal of Speculative Philosophy 33 (1):22-40.
    Remembrance can be understood as “the primary meditative practice” within Islam ; as such, remembrance is most emphasized within the Islamic mystical traditions given the name Sufism by European scholars. Dhikr is centrally important in the initiatic mystical lineages linked to Muhyiddin Ibn al-’Arabi, known as Shaykh al-Akbar. My focus will be on the fruitional experience aimed at in dhikr—namely, turning from a condition of heedlessness and duality to a unitive experience of remembering God and being remembered by God. Remembrance (...)
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  2.  11
    Religious Emotion as a Form of Religious Experience.Íngrid Vendrell Ferran - 2019 - Journal of Speculative Philosophy 33 (1):78-101.
    Any approach to the phenomenon of religious experience has two initial challenges to tackle. The first has to do with a widespread skeptical attitude typical of secularized societies with respect to experiences that might be called religious. While we accept as a matter of course the existence of aesthetic and moral experiences—such as the pleasure in contemplating a beautiful landscape or compassion for others—the reality of religious experiences has been rigorously questioned. There is a generalized mistrust of the real meaning (...)
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  3.  11
    The Trinitarian Relationship of the World.Susi Ferrarello - 2019 - Journal of Speculative Philosophy 33 (1):117-138.
    How does it happen that we experience reality in such a way that it becomes meaningful for us?1 How do we make sense of our life? Ultimately, does the reality we experience hold value per se? This article will address these questions by way of a phenomenological answer concerning the source of morality and its boundaries with religion and psychology. Both religion and morality provide human beings with values through which they interpret and give structure to their lives.2 This yields (...)
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  4.  7
    Introduction: The Religious Structure of Phenomena—A Phenomenological Investigation.Susi Ferrarello & Iulian Apostolescu - 2019 - Journal of Speculative Philosophy 33 (1):1-7.
    The essays presented in this issue focus on the phenomenological investigation of religious phenomena. Scholars belonging to different phenomenological traditions address the following groups of questions in order to describe the structure that makes a phenomenon religious.First, is it actually possible to talk about religious experience? In this issue we decided not to give a final answer but, rather, to refer to religious experience as the religious structure of phenomena. In fact, the main question that informs our current contributions is: (...)
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  5.  11
    Guilt, Confession, and Forgiveness: From Methodology to Religious Experiencing in Paul Ricœur's Phenomenology.Anna Jani - 2019 - Journal of Speculative Philosophy 33 (1):8-21.
    Though Paul Ricœur’s phenomenological contribution manifests mainly in a philosophical interpretation of Husserlian phenomenological methodology, which leads finally into the theory of narrative identity, and this theory also extends to biblical hermeneutics, a connection between the theory of narrativity and biblical hermeneutics is still missing in Ricœurian phenomenology. Therefore, according to my thesis, the importance of narrativity for Ricœur’s biblical hermeneutics is the transition from textual interpretation to the phenomenology of action. My present essay will contribute to the elaboration of (...)
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  6.  3
    Sacred Addictions: On the Phenomenology of Religious Experience.John Panteleimon Manoussakis - 2019 - Journal of Speculative Philosophy 33 (1):41-55.
    Near is andDifficult to grasp, the God.Religion, too, perhaps religion even more, seems to be “near” enough; for it is such proximity, it would seem, that allows us to make all kinds of statements about it—whether in defense of it or against it. Yet were we to be asked, “What is religion?” and what makes an experience “religious,” or rather, what makes us append this characterization to any particular experience, we would find that, in Hölderlin’s words, religion is “difficult to (...)
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  7.  8
    The Passionate Self and the Religiosity of Phenomena.Felix Ó Murchadha - 2019 - Journal of Speculative Philosophy 33 (1):56-77.
    There are no religious phenomena, only religious interpretations of phenomena. Religion, in other words, is a particular hermeneutic of the phenomenon. But while the religious interpretation of phenomena refers to a particular form of human activity, this activity responds paradoxically to the imposition of a fundamental curb on any possible activity. That curb is encountered to the extent to which the religious hermeneutic imposes itself in the very appearing of a phenomenon, in the event of the appearance itself. Religiosity is (...)
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  8.  10
    Spirituality as Consummatory Experience: The Promises and Limitations of John Dewey's Phenomenology of the Religious.Jonathan Weidenbaum - 2019 - Journal of Speculative Philosophy 33 (1):102-116.
    A good part of what makes the seemingly endless ascent up Mount Jihuashan such a powerful experience, for the curious visitor no less than for the earnest pilgrim, is the overwhelming solemnity of its atmosphere. As it is one of the four holy mountains of Chinese Buddhism, throngs of the pious march dutifully over its stone steps, passing temples and nunneries on their way to the summit. Bells ring out from behind open windows of old shrines, as if rushing to (...)
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