By Martin J. de De Nys
What does it suggest to have a distinctively non secular orientation towards fact? Martin J. De Nys bargains a philosophy of faith grounded in the phenomenological culture so as to comprehend non secular existence. concentrating on the key thoughts of sacred transcendence, spiritual discourse, and radical self-transcendence, De Nys contends phenomenological view of faith permits substantial range in regard to the opportunity of spiritual fact. Phenomenology additionally is helping to account for the dizzying number of spiritual expressions and non secular lifeways. eventually, De Nys reaches a common and entire approach to describing a philosophical method of spiritual existence. This compelling e-book performs a precious position in describing human engagement with faith.
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Additional resources for Considering Transcendence: Elements of a Philosophical Theology (Indiana Series in the Philosophy of Religion)
The transcendence that is supposed to belong to this term is distinctive. It is a transcendence that is supposed, as such or at its limit, to outstrip the limitations that affect the human condition and the condition of natural things and of all things other than itself. It is not simply other than ourselves or than the natural domain that we directly experience or gain knowledge of through warranted empirical accounts. It is a transcendence whose alterity is unique and incomparable. Sacred transcendence is not simply other.
It is not simply other than ourselves or than the natural domain that we directly experience or gain knowledge of through warranted empirical accounts. It is a transcendence whose alterity is unique and incomparable. Sacred transcendence is not simply other. ” The sacred is, in words that I will use often in these pages, other than ourselves and other than anything else that is in any other way other than ourselves. ”6 The uncanny, eerie, and mysterious sense that the sacred does or at least can inspire in religious consciousness follows from the contrast that sacred transcendence poses between itself and everything that is other than itself.
In saying this, I am not trying to reduce myth to an etiological function. This would be quite unacceptable in the light of countless studies of the functions of myth in comparative religions, philosophical hermeneutics, and philosophical theology. But it also seems artificial to deny to myth any etiological function at all. In many contexts myths do offer potentially satisfying responses to otherwise irresolvable questions like the ones I have mentioned, even if that is by no means their only or their principal function in the life worlds in which they operate.