Authors
Christina VanDyke
Calvin University
Abstract
This paper highlights the corrective and complementary role that historically informed philosophy can play in contemporary discussions. What it takes for an experience to count as genuinely mystical has been the source of significant controversy; most current philosophical definitions of ‘mystical experience’ exclude embodied, non-unitive states -- but, in so doing, they exclude the majority of reported mystical experiences. I use a re- examination of the full range of reported medieval mystical experiences (both in the apophatic tradition, which excludes or denigrates embodied states, and in the affective tradition, which treats such states as fully mystical) to demonstrate how a better understanding of the historical medieval mystic tradition can serve as a valuable complement to ongoing philosophical discussions of religious and mystical experience.
Keywords medieval mysticism  historical perspective  contemplative tradition
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References found in this work BETA

The Varieties of Religious Experience.William James - 1903 - Philosophical Review 12 (1):62-67.
Theory of Knowledge.Scott MacDonald - 1993 - In Norman Kretzman & Eleonore Stump (eds.), Cambridge Companion to Aquinas. Cambridge University Press. pp. 160.
Mysticism.Evelyn Underhill - 1913 - Mind 22 (85):122-130.
[Aaron-Furlong].[author unknown] - 1961 - Journal of Symbolic Logic 26 (1):20-59.

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Citations of this work BETA

Teaching Ancient Women Philosophers: A Case Study.Sara Protasi - 2020 - Feminist Philosophy Quarterly 6 (3).

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