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1

Mysticism as a Basis of Inter-Religious Dialogue

100%

Mitias M. H.

Dialogue and Universalism

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2019

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issue 2

89-107

EN

Some philosophers and theologians have argued that God-centeredness cannot be a condition of inter-religious dialogue for at least four reasons. First, it is an existential fact that all religions tend to view the truth of their beliefs and values as absolute. Sec- ond, all religions are embedded in radically different cultural contexts; this kind of dif- ference undercuts the possibility of inter-religious dialogue. Third, grounding all the religions in a transcendent reality relativizes their beliefs and values. Moreover, people worship “their” God, not a neutral reality. Fourth, it is difficult to ground all the reli- gions in a transcendent, neutral realty. This paper critically evaluates these arguments and defends the proposition that the mystical experience provides a justifiable basis for the claim that the transcendent is not only a wealth of being but also an infinite wealth of being and that the same transcendent is “revealed” in the mystical experience which underlies all the major religions. The transcendent is the common ground on which all the religions stand in inter-religious dialogue qua religions.

2

Against Ineffability

86%

Conlon J.

Forum Philosophicum

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2010

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vol. 15

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issue 2

381-400

EN

It is a commonplace assumption that there are realities and types of experience words are just not able to handle. I find the recourse to ineffability to be an evasive tactic and argue that there is inherently nothing beyond words and that this fact has ethical implications. I offer three theoretical considerations in support of my claim. The first two deal with the infinite nature of language itself, as understood first in Chomsky and then Derrida. The third deals with the linguistically structured nature of human experience. Expanding on Heidegger, I then draw some ethical implications from language’s inexhaustibility.

3

Science and the Religious Rhetorics of the Ineffable: A Comparison Between Two Cosmoses

72%

Cummings L.

Res Rhetorica

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2017

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vol. 4

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issue 2

15-28

EN

Since Thomas Kuhn’s revolutionary look at the social construction of science, research into the rhetorics of science has shown how science is a persuasive form of discourse, rarely as transparent and self-evident as is often understood. Rhetorical studies have taken this cue to examine how science is constructed through available means beyond mere logic. Arguably, the resurgence of creationist beliefs in political discourse has brought on a new impetus in science to persuade the “hearts and minds” of the American population, inspiring Neil deGrasse Tyson’s remaking of Carl Sagan’s 1980 documentary "Cosmos". Using Rudolph Otto’s, "The Idea of the Holy", this article will define religion as an ineffable experience that creates “creature-consciousness,” or a sense of awe and insufficiency towards something outside the self, while also producing a sense of identification or “oneness.” The ineffable experience is core to the public making of science, just as the ineffable experience plays a defining role in religions. Though science and religion are often seen as mutually exclusively (sometimes in opposition), identifying the ineffable experience as a shared ground can provide opportunities for science and religion to dialogue in new ways.

PL

Od czasu rewolucyjnego spojrzenia Tomasza Kuhna na społeczną konstrukcję nauki badania nad retoryką nauki pokazały, że nauka jest perswazyjną formą dyskursu, rzadko tak przejrzystą i oczywistą, jak często jest rozumiana. Badania retoryczne podjęły ten wątek, analizując, jak konstruowana jest nauka za pomocą środków innych niż logika. Odrodzenie kreacjonistycznych przekonań w dyskursie politycznym dało nowy impuls w nauce, aby przekonać „serca i umysły” Amerykanów i zainspirowało Neila deGrasse Tysona do przygotowania nowej odsłony fi lmu dokumentalnego pt. "Cosmos" autorstwa Marka Carlosa Sagana z 1980 roku. Na bazie książki "The Idea of the Holy" Rudolpha Otto, artykuł ten definiuje religię jako niewysłowione doświadczenie, które tworzy „świadomość istoty”, a także poczucie podziwu i niewystarczalności wobec czegoś poza sobą, jednocześnie tworząc poczucie tożsamości lub „jedności”. Niewysłowione doświadczenie jest podstawą publicznego podejmowania tematu nauki, podobnie jak niewysłowione doświadczenie odgrywa decydującą rolę w religiach. Choć nauka i religia są często postrzegane jako wzajemnie wykluczające się (czasami opozycyjne), określenie niewysłowionego doświadczenia jako wspólnej płaszczyzny może zapewnić nowe możliwości dialogu pomiędzy nauką i religią.

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1 Dialogue and Universalism

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Mysticism as a Basis of Inter-Religious Dialogue

Against Ineffability

Science and the Religious Rhetorics of the Ineffable: A Comparison Between Two Cosmoses