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Osobliwość empiryczna doświadczenia religijnego. William James i duchowy pragmatyzm

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Sawicka J.
IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych
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2012
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vol. 24
101-117
EN
The aim of this paper is the presentation of W. James’ concept of religious experience. The main problem is whether a religious experience has the same certainty as a sensual one and what it refers to, i.e. what its object is: a fictitious realm of being or a kind of other reality – unknown for an ordinary experience. Another problem consists in whether the qualities of religious experience (as James says) such as unexaminability and incommunicatibility can be a philosophical issue or rather the object of psychiatry.
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Antydogmaty empirysty-purytanina

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Kijaczko S.
Lectiones & Acroases Philosophicae
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2011
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vol. 4
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issue 2
89-114
EN
James’s concept of empirical relations is an attempt to blur the alleged boundary between the field of metaphysics and natural science as well as to discover the realm of pure experience. This paramount reality is an outward world compatible with the details of lived experience and the whole context of associated realities. The status of the principles of radical empiricism (the postulate, the statement of fact and the generalized conclusion) is debatable. Is the doctrine of “pure experience” an actual anti-dogmatic “philosophic attitude” serving to explain the nature of knowledge as well as to understand pragmatism from an epistemological perspective or is it a fundamental doctrine, independent of pragmatism as such?
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Jedno czy wiele doświadczeń religijnych w poglądach Williama Jamesa?

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Czernik T.
Lectiones & Acroases Philosophicae
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2011
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vol. 4
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issue 2
138-149
EN
The main topic of this article is the problem of religious experience discussed in the works of William James. The basic question the author poses concerning this experience is whether there is one or many types of such experiences. James accepts their multiplicity but at the same time he recognizes only one as the right one. The multiplicity of experiences is connected with the institutionalization of religion, of which James is opposed to . He does not reject religion itself (which comes from human expectations) as a form of manifestation of religious experience. The field/realm of religion is associated with emotions and their ability to influence the will. The hypothesis of God strengthens motivation of the individual. James proposes a pragmatic approach to religion, rejecting its rationality in favor of utility. Religion is a function of will and feelings; excessive intellectualism kills its attractiveness. However, James's concept of religion includes a type of simplification since it is characterized by excessive reductionism in the description of the human condition.
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Prymat emocji w religii? Williama Jamesa ujęcie doświadczenia religijnego

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Machoń H.
Lectiones & Acroases Philosophicae
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2011
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vol. 4
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issue 2
115-136
EN
In his fundamental book, The Varieties of Religious Experience (1902), which enjoyed considerable attention among philosophers, psychologists, as well as religious studies specialists, William James, in the title itself, indicates his perception of the phenomenon of religious experience as extremely diverse. However, carrying distinctive elements of pragmatism and also James's theory of emotion (called James-Lange theory), the religious experience is here understood primarily as a strongly emotional phenomenon. Although James did not acknowledge the existence of specifically religious emotions, he considered emotions to be the most essential/ significant within the religious experience. The purpose of this paper is to present James’s concept of religious experience from the perspective of such characteristics as privacy, directness/immediacy or nobleness. An attempt undertaken here is to look at the essence of religion in the form of a religious experience through the reference to James's original theory of experience.
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