By Daniel Gold
This booklet addresses a primary hindrance in spiritual stories. Exploring the stress among humanistic and social medical methods to pondering and writing approximately faith, Daniel Gold develops a line of argument that starts off with the aesthetics of educational writing within the box. He indicates that profitable writers on faith hire attribute aesthetic ideas in speaking their visions of human truths. Gold examines those thoughts with reference to epistemology and to the learn of faith as a collective undertaking.
Read or Download Aesthetics And Analysis In Writing On Religion Modern Fascinations PDF
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Additional resources for Aesthetics And Analysis In Writing On Religion Modern Fascinations
8 This otherworldly dimension of Lang’s folkloric work raised the eyebrows of his more sober-minded colleagues. In a response to criticism by Edward Clodd in the latter’s presidential address to the Folk-Lore Society in 1895, Lang chided the narrow empiricism advocated by Clodd: “I am in disgrace with the Folk-Lore Society,” he complained, “for maintaining . . ”9 His own claims here were limited and pertained to human—not superhuman—phenomena. Not affirming that psychic phenomena were objectively real, he merely suggested that some might be subjectively so in a genuine way, that not all psychics were frauds, as Clodd had implied.
Certainly, other traditions do not always—or even usually—reveal the same secrets to us that they do to those within them. We are likely, moreover, to differ among ourselves as to the real meanings of those secrets, just as do people within the tra- Finding Middle Grounds 39 ditions themselves. The inner worlds that historians of religions try to penetrate are subtle if nothing else—elusive and changing, but also, we like to think, apprehensible at deep levels of understanding. A Western project, history of religions serves Western religiocultural needs, but in doing so, it often lets non-Western voices be heard in ways more profound than they have been before.
Certainly, they may be more complex for a lapsed Methodist like Goodenough than for a scholar whose personal religious commitment is alive and well. ” However dimly discerned across the abyss from ancient Egypt (or wherever), continuities could still be found between the scholars’ own experiences and those of people acculturated to the symbolic forms that they study. Finding Middle Grounds 37 The latter, ideally, can stretch the former. This process may lead to unorthodox worldviews, to be sure, but ones that individual religious liberals regularly manage to maintain.