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Topical Issue PHENOMENOLOGY of RELIGIOUS EXPERIENCE Ed. Olga Louchakova-Schwartz and Courtenay Crouch

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Topical Issue PHENOMENOLOGY of RELIGIOUS EXPERIENCE Ed. Olga Louchakova-Schwartz and Courtenay Crouch TOPICAL ISSUES PLANNED 2015 2018 Violence of Non-Violence Cognitive Linguistics and Theology ed. Michael Jerryson and Margo Kitts ed. John Sanders Manichaeism - New Historical Global Philosophies as a New Horizon and Philological Studies for Christian Theology ed. John C. Reeves and Philosophy of Religion ed. Russell Re Manning In Search of a Contemporary World View: and Sarah Flavel Contrasting Thomistic and Whiteheadian Approaches Intersubjectivity and Reciprocal ed. Joseph Bracken Causality within Contemporary Understanding Science and/or Religion: of the God-World Relationship A 21st Century Debate ed. Joseph A. Bracken ed. Shiva Khalili and Fraser Watts Religion in Latin America: Philosophical 2016 and Theological Perspectives Cognitive Science of Religion ed. Charles Taliaferro, Marciano Spica, ed. Jason Marsh and Agnaldo Cuoco Portugal Is Transreligious Theology Possible? Recognizing Encounters with Ultimacy ed. Jerry L. Martin Across Religious Boundaries ed. Jerry L. Martin Psychotherapy and Religious Values ed. P. Scott Richards Rethinking Reformation ed. Niels Henrik Gregersen Bible Translation and Bo Kristian Holm ed. Mark L. Strauss Religious Recognition ed. Heikki Koskinen, Ritva Palmén 2019 and Risto Saarinen Phenomenology in Dialogue: Religious Experience, Visuality, and the Lifeworld Religion and Race ed. Olga Louchakova-Schwartz ed. Daniel White Hodge and Martin Nitsche 2017 Multiple Religious Belonging ed. Manuela Kalsky and André van der Braak Do you have an idea for a Analytic Perspectives on Method and prospective topical issue? Authority in Theology ed. Joshua Farris and James Arcadi Feel free to contact us! Phenomenology of Religious Experience ed. Olga Louchakova-Schwartz [email protected] Topical issue and Courtenay Crouch PHENOMENOLOGY Alternative Religiosities in Soviet Union and Communist East-Central Europe OF RELIGIOUS EXPERIENCE ed. Rasa Pranskevičiūtė Full text articles and actual calls for papers ed. Olga Louchakova-Schwartz and Eglė Aleknaitė are available on our website www.degruyter.com/view/j/opth and Courtenay Crouch Full text articles and actual calls for papers are available on our website www.degruyter.com/view/j/opth @OpenTheology degruyter.com/view/j/opth Religious Experience, Adumbrated: Modest Reflections on the Term ‘Religious Experience’ of a negative form of encounter; 3. a place as a path-mark, defined by a Towards a Phenomenological Ontology of the Region (Editorial) Michael Durham Torre transitive (wayfaring) involvement into a lived environment. Olga Louchakova-Schwartz / Courtenay Crouch The paper urges reconsidering the term “religious experience”. The term DOI: 10.1515/opth-2017-0026 DOI: 10.1515/opth-2017-0053 needs to include not only what might be termed “extraordinary” religious experience, but the “ordinary” experience of most who practice a religion, Michel Henry: from the Essence of Manifestation to the Essence of and it needs to assess such experience not so much as a “proof” of God’s Religion Religion and the Appresentative Mindset existence, but rather, as a credible witnessing.. The central portion of the Alfred Schutz’s “On Multiple Realities” suggests that the religious province paper then investigates how the term “experience” was used by Plato, Carla Canullo of meaning, such as phantasy, dreaming, and theoretical contemplation, Aristotle, and Aquinas. It then argues that this understanding “experience” This paper investigates the connections between the phenomenology of differs from the “world of working,” everyday life’s form of spontaneity, as in can be applied successfully to refer to “religious experience,” whether religious experience and Michel Henry’s entire body of work, startying the former tension of consciousness is more relaxed. The relative passivity “ordinary” or “extraordinary”: it argues that such an understanding would fit from the Essence of Manifestation, to his critique of religion in volumes on characterizing the religious province, which depends on a benevolent well any phenomenological description of what most people mean by their Marx and Feuerbach (1976), to Henry’s latest works on Christianism and transcendent accompanying everyday projects and overcoming the “religious experience.” It concludes that there is work to be done both to phenomenology of religion. Although it has been scarcely investigated, distance between the believer and itself, appears also in religion’s release of develop adequate criteria to discern how credible religious experience is, as Henry’s work should be considered as a whole from its beginning to his subliminal processes (e.g., in religious dreams) and in its reliance on passive a witness to its object, and to apply such criteria to major religions. philosophy of Christianity. This paper proposes a new interpretation syntheses. Such syntheses occur in appresentative pairing and apperceptual DOI: 110.1515/opth-2017-0028 of the essence of religion through its connections with the essence of transfers among diverse symbols and between symbols and the transcendent manifestation. This will be done in three steps: firstly, an investigation of respectively. Consequently, the religious province becomes a very important Henry’s thought starting from his interpretation of Marx and Feuerbach; site for the “appresentative mindset.” In addition, the peculiar epoché of The Numinous, the Ethical, and the Body. Rudolf Otto’s secondly, an analysis of a “new ontology of manifestation” by Henry will the province is symbolically induced when the very symbol (e.g. temple or “The Idea of the Holy” Revisited be analysed; and finally, a connection between Henry’s phenomenological ritual) that serves as the gateway into the province and separates it from the Henning Nörenberg essence of manifestation and the new conception of the essence of “profane” world of everyday life also appresents the transcendent. religion is suggested. The paper investigates the non-rational, affective dimension of religious DOI: 10.1515/opth-2017-0031 experience that Rudolf Otto attempted to address with his notion of the DOI: 10.1515/opth-2017-0014 numinous. Its author argues that this notion is best understood in terms of Phenomenology and the Possibility of Religious Experience an atmospheric quality impacting on the subject’s feeling body. Therefore, Qualia of God: Phenomenological Materiality in Introspection, he draws on discussions in phenomenology and pragmatism, despite the fact with a Reference to Advaita Vedanta Ronald L. Mercer jr. that Otto’s own epistemological framework is rooted in a different tradition. The theological turn in French phenomenology shows that human beings are Drawing on those discussions helps defend some of Otto’s claims about the Olga Louchakova-Schwartz always, already open to a religious encounter. This paper focuses on Levinas relation between the non-rational, affective dimension and reason against Using Michel Henry’s material phenomenology philosophy for analysis as a proper transcendental phenomenologist as would be characterized the prevalent accusation of unscientific mysticism. Then he illustrates the yet of religious experience, the author introduces a concept of material by references to Husserl and Fink. In his phenomenology of the face/other unexhausted potential of these very claims by arguing that the numinous in introspection and material interiority. As opposed to ordinary mental Levinas describes an absolute origin of the subject. This point of origin Otto’s sense plays an irreducible role in the ethical reflections of such distinct self-scrutiny, material introspection happens when the usual outgoing structures the self in such a way as to always, already be open to that which authors as Kant and Levinas. attention turns onto embodied self-awareness in search of mystical overflows experience and, thus, makes possible an experiential encounter DOI: 10.1515/opth-2017-0042 self-knowledge or union with God. Such absorption of attention with the numinous. I am arguing that when Levinas declares “The idea of discloses phenomenological materiality in . In Vedantic self-inquiry, God is an idea that cannot clarify a human situation. It is the inverse that material introspection is conditioned on the attitude ‘I “see” myself’ is true” (“Transcendence and Height”), he should be taken at his word. Key-Phenomenon and Religious Meaning with reductions which relieve phenomenological materiality from Understanding the structure of the subject as open to that which cannot be Vincenzo Lomuscio the structuring influence of intentionality. Experience in material reduced/totalized/ encapsulated is to recognize that the human situation is introspection is constituted by the self-affection and self-luminosity ready for the possibility of religious experience. The paper develops a phenomenology of religious experience through of phenomenological materiality; experience is recognized as religious the notion of keyphenomenon. Presented analysis moves from a general DOI: 10.1515/opth-2017-0039 due to capacity of being self-fulfilled, and specific qualitative “what phenomenology of situation, in which we have to relate different phenomena it’s like”(s). More than 5000 accounts of materials introspection show according to a sense. What does “according to a sense” mean? The author that introspective attention can have different trajectories, producing Phenomenology’s Rejects: Religion after Derrida’s Denegations suggests that we should look for a relationship among these data when we different spatial and
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