The Varieties of Religious Experience

Last updated

The Varieties of Religious Experience: A Study in Human Nature
The Varieties of Religious Experience.jpg
Author William James
Original titleThe Varieties of Religious Experience: A Study in Human Nature, Being the Gifford Lectures on Natural Religion Delivered at Edinburgh in 1901–1902 [1]
CountryUnited States
LanguageEnglish
Subjects Philosophy of religion
Psychology of religion
Publisher Longmans, Green & Co.
Publication date
1902
Media typePrint
Pages534
LC Class BR110.J3 1902a
Followed byPragmatism: A New Name for Some Old Ways of Thinking (1907) 

The Varieties of Religious Experience: A Study in Human Nature is a book by Harvard University psychologist and philosopher William James. It comprises his edited Gifford Lectures on natural theology, which were delivered at the University of Edinburgh, Scotland between 1901 and 1902. The lectures concerned the psychological study of individual private religious experiences and mysticism, and used a range of examples to identify commonalities in religious experiences across traditions.

Contents

Soon after its publication, Varieties entered the Western canon of psychology and philosophy and has remained in print for over a century.

James later developed his philosophy of pragmatism. There are many overlapping ideas in Varieties and his 1907 book Pragmatism. [2]

Historical context

Psychology of religion

In the 1890s, a "new psychology" emerged in European and American universities which coincided with the establishment of many new psychology laboratories and the appointment of faculty in psychology. New psychology's novelty was encapsulated by its distinction from philosophy (philosophy of mind in particular) and theology, and its emphasis on the laboratory-based experimental method. As part of this development, the psychology of religion emerged as a new approach to studying religious experience, with the US being the major centre of research in this field. [3]

The Varieties was first presented in 1901-2 as a set of twenty Gifford lectures at the University of Edinburgh. This was a lecture series instituted by Adam Gifford, Lord Gifford and intended to have a popular and public audience on the subject of natural theology, or scientific approaches to the study of religion. [4] James had originally planned for the second half of his lectures to be a philosophical assessment of religion but ill health meant that he could only write one lecture on the topic, resulting in a work more descriptive than James had initially anticipated. [5]

Themes

Religious experiences

In the Varieties, James explicitly excludes from his study both theology and religious institutions, choosing to limit his study to direct and immediate religious experiences, which he regarded as the more interesting object of study. [6] Churches, theologies, and institutions are important as vehicles for passing on insights gained by religious experience but, in James's view, they live second-hand off the original experience of the founder. [7] A key distinction in James's treatment of religion is between that of healthy-minded religion and religion of the sick soul; the former is a religion of life's goodness, while the latter cannot overcome the sense of evil in the world. [6] Although James presents this as a value-neutral distinction between different kinds of religious attitudes, he, in fact, regarded the sick-souled religious experience as preferable, and his anonymous source of melancholy experience in lectures VI and VII is, in fact, autobiographical. [8] Following these autobiographical sections, James transitions into two lectures (IX and X) examining religious conversion from a psychological point-of-view, along with its importance in religious history. James considered healthy-mindedness to be America's main contribution to religion, which he saw running from the transcendentalists Ralph Waldo Emerson and Walt Whitman to Mary Baker Eddy's Christian Science. At the extreme, the "healthy-minded" see sickness and evil as an illusion. James considered belief in the "mind cure" to be reasonable when compared to medicine as practiced at the beginning of the twentieth century. [9]

James devotes two lectures to mysticism, and in the lectures, he outlines four markers common to mystical experiences. These are:

He believed that religious experiences can have "morbid origins" [10] in brain pathology and can be irrational, but nevertheless largely positive. Unlike the bad ideas that people have under the influence of, say, fevers or drunkenness, after a religious experience the ideas and insights usually still make sense to the person, and are often valued for the rest of the person's life. [11]

James had relatively little interest in the legitimacy or illegitimacy of religious experiences. Further, despite James' examples being almost exclusively drawn from Christianity, he did not mean to limit his ideas to any single religion. Religious experiences are something that people sometimes have, under certain conditions. In James' description, these experiences are inherently very complex, often life-altering and largely indescribable and unquantifiable through traditional means, yet measurable in the profound changes they have on the individuals that report such experiences.

Pragmatism

Although James did not fully articulate his pragmatic philosophy until the publication of Pragmatism in 1907, the approach to religious belief in the Varieties is influenced by pragmatic philosophy. In his Philosophy and Conclusions lectures, James concludes that religion is overall beneficial to humankind, although acknowledges that this does not establish its truth. [6] While James intended to approach the topic of religious experience from this pragmatist angle, Richard Rorty argues that he ultimately deviated from this methodology in the Varieties. In his lectures on saintliness, the intention is to discover whether the saintly virtues are beneficial for human life: if they are, then, according to pragmatism, that supports their claim to truth. However, James ends up concluding that the value of the saintly virtues is dependent on their origin: given that the saintly virtues are only beneficial if there is an afterlife for which they can prepare us, their value depends on whether they are divinely ordained or the result of human psychology. This is no longer a question of value but of empirical fact. Hence, Rorty argues that James ends up abandoning his own pragmatist philosophy due to his ultimate reliance of empirical evidence. [12]

James considers the possibility of "over-beliefs", beliefs which are not strictly justified by reason but which might understandably be held by educated people nonetheless. Philosophy can contribute to shaping these over-beliefs — for example, traditional arguments for the existence of God, including the cosmological, design, and moral arguments, along with the argument from popular consensus. [13] James admits to having his own over-belief, which he does not intend to prove, that there is a greater reality not normally accessible by our normal ways of relating to the world, but which religious experiences can connect us to. [6]

Reception

The August 1902 New York Times review of the first edition ends with the following:

Everywhere there is a frolic welcome to the eccentricities and extravagances of the religious life. Many will question whether its more sober exhibitions would not have been more fruitful of results, but the interest and fascination of the treatment are beyond dispute, and so, too, is the sympathy to which nothing human is indifferent. [1]

A July 1963 Time magazine review of an expanded edition published that year ends with quotes about the book from Peirce and Santayana: [14]

In making little allowance for the fact that people can also be converted to vicious creeds, he acquired admirers he would have deplored. Mussolini, for instance, hailed James as a preceptor who had showed him that "an action should be judged by its result rather than by its doctrinary basis." James ... had no intention of giving comfort to latter-day totalitarians. He was simply impatient with his fellow academicians and their endless hairsplitting over matters that had no relation to life. A vibrant, generous person, he hoped to show that religious emotions, even those of the deranged, were crucial to human life. The great virtue of The Varieties, noted pragmatist philosopher Charles Peirce, is its "penetration into the hearts of people." Its great weakness, retorted George Santayana, is its "tendency to disintegrate the idea of truth, to recommend belief without reason and to encourage superstition."

In 1986, Nicholas Lash criticised James's Varieties, challenging James's separation of the personal and institutional. Lash argues that religious geniuses such as St. Paul or Jesus, with whom James was particularly interested, did not have their religious experiences in isolation but within and influenced by a social and historical context. [15] Ultimately, Lash argues that this comes from James's failure to overcome Cartesian dualism in his thought: while James believed he had succeeded in surpassing Descartes, he was still tied to a notion of an internal ego, distinct from the body or outside world, which undergoes experiences. [16]

See also

Related Research Articles

<span class="mw-page-title-main">William James</span> American philosopher, psychologist, and pragmatist (1842–1910)

William James was an American philosopher, psychologist, and the first educator to offer a psychology course in the United States. James is considered to be a leading thinker of the late 19th century, one of the most influential philosophers of the United States, and the "Father of American psychology."

<span class="mw-page-title-main">Pragmatism</span> Philosophical tradition

Pragmatism is a philosophical tradition that views language and thought as tools for prediction, problem solving, and action, rather than describing, representing, or mirroring reality. Pragmatists contend that most philosophical topics—such as the nature of knowledge, language, concepts, meaning, belief, and science—are all best viewed in terms of their practical uses and successes.

<span class="mw-page-title-main">Richard Rorty</span> American philosopher

Richard McKay Rorty was an American philosopher. Educated at the University of Chicago and Yale University, he had strong interests and training in both the history of philosophy and in contemporary analytic philosophy. Rorty's academic career included appointments as the Stuart Professor of Philosophy at Princeton University, Kenan Professor of Humanities at the University of Virginia, and Professor of Comparative literature at Stanford University. Among his most influential books are Philosophy and the Mirror of Nature (1979), Consequences of Pragmatism (1982), and Contingency, Irony, and Solidarity (1989).

<span class="mw-page-title-main">Pragmaticism</span>

"Pragmaticism" is a term used by Charles Sanders Peirce for his pragmatic philosophy starting in 1905, in order to distance himself and it from pragmatism, the original name, which had been used in a manner he did not approve of in the "literary journals". Peirce in 1905 announced his coinage "pragmaticism", saying that it was "ugly enough to be safe from kidnappers". Today, outside of philosophy, "pragmatism" is often taken to refer to a compromise of aims or principles, even a ruthless search for mercenary advantage. Peirce gave other or more specific reasons for the distinction in a surviving draft letter that year and in later writings. Peirce's pragmatism, that is, pragmaticism, differed in Peirce's view from other pragmatisms by its commitments to the spirit of strict logic, the immutability of truth, the reality of infinity, and the difference between (1) actively willing to control thought, to doubt, to weigh reasons, and (2) willing not to exert the will, willing to believe. In his view his pragmatism is, strictly speaking, not itself a whole philosophy, but instead a general method for the clarification of ideas. He first publicly formulated his pragmatism as an aspect of scientific logic along with principles of statistics and modes of inference in his "Illustrations of the Logic of Science" series of articles in 1877-8.

The Gifford Lectures are an annual series of lectures which were established in 1887 by the will of Adam Gifford, Lord Gifford. Their purpose is to "promote and diffuse the study of natural theology in the widest sense of the term – in other words, the knowledge of God." A Gifford lectures appointment is one of the most prestigious honours in Scottish academia. The lectures are given at four Scottish universities: University of St Andrews, University of Glasgow, University of Aberdeen and University of Edinburgh.

<span class="mw-page-title-main">Josiah Royce</span> American philosopher (1855–1916)

Josiah Royce was an American Pragmatist and objective idealist philosopher and the founder of American idealism. His philosophical ideas included his joining of pragmatism and idealism, his philosophy of loyalty, and his defense of absolutism.

Psychology of religion consists of the application of psychological methods and interpretive frameworks to the diverse contents of religious traditions as well as to both religious and irreligious individuals. The various methods and frameworks can be summarized according to the classic distinction between the natural-scientific and human-scientific approaches. The first cluster amounts to objective, quantitative, and preferably experimental procedures for testing hypotheses about causal connections among the objects of one's study. In contrast, the human-scientific approach accesses the human world of experience using qualitative, phenomenological, and interpretive methods. This approach aims to discern meaningful, rather than causal, connections among the phenomena one seeks to understand.

A pragmatic theory of truth is a theory of truth within the philosophies of pragmatism and pragmaticism. Pragmatic theories of truth were first posited by Charles Sanders Peirce, William James, and John Dewey. The common features of these theories are a reliance on the pragmatic maxim as a means of clarifying the meanings of difficult concepts such as truth; and an emphasis on the fact that belief, certainty, knowledge, or truth is the result of an inquiry.

<span class="mw-page-title-main">Robert Brandom</span> American philosopher

Robert Boyce Brandom is an American philosopher who teaches at the University of Pittsburgh. He works primarily in philosophy of language, philosophy of mind and philosophical logic, and his academic output manifests both systematic and historical interests in these topics. His work has presented "arguably the first fully systematic and technically rigorous attempt to explain the meaning of linguistic items in terms of their socially norm-governed use, thereby also giving a non-representationalist account of the intentionality of thought and the rationality of action as well."

<span class="mw-page-title-main">Nicholas Wolterstorff</span> American philosopher

Nicholas Paul Wolterstorff is an American philosopher and theologian. He is currently Noah Porter Professor Emeritus of Philosophical Theology at Yale University. A prolific writer with wide-ranging philosophical and theological interests, he has written books on aesthetics, epistemology, political philosophy, philosophy of religion, metaphysics, and philosophy of education. In Faith and Rationality, Wolterstorff, Alvin Plantinga, and William Alston developed and expanded upon a view of religious epistemology that has come to be known as Reformed epistemology. He also helped to establish the journal Faith and Philosophy and the Society of Christian Philosophers.

<span class="mw-page-title-main">William Ernest Hocking</span>

William Ernest Hocking was an American idealist philosopher at Harvard University. He continued the work of his philosophical teacher Josiah Royce in revising idealism to integrate and fit into empiricism, naturalism and pragmatism. He said that metaphysics has to make inductions from experience: "That which does not work is not true." His major field of study was the philosophy of religion, but his 22 books included discussions of philosophy and human rights, world politics, freedom of the press, the philosophical psychology of human nature; education; and more. In 1958 he served as president of the Metaphysical Society of America. He led a highly influential study of missions in mainline Protestant churches in 1932. His "Laymen's Inquiry" recommended a greater emphasis on education and social welfare, transfer of power to local groups, less reliance on evangelizing and conversion, and a much more respectful appreciation for local religions.

Neopragmatism, sometimes called post-Deweyan pragmatism, linguistic pragmatism, or analytic pragmatism, is the philosophical tradition that infers that the meaning of words is a result of how they are used, rather than the objects they represent.

Overbelief is a philosophical term for a belief adopted that requires more evidence than one presently has. It is also described as a kind of metaphysical belief ascribed with the status of speculative view that exceeds available evidence or evidencing reason. Generally, acts of overbelief are justified on emotional need or faith, and a need to make sense of spiritual experience, rather than on empirical evidence. This idea originates from the works of William James in The Varieties of Religious Experience and refers to the conceptual framework that individuals have.

Richard Shusterman is an American pragmatist philosopher. Known for his contributions to philosophical aesthetics and the emerging field of somaesthetics, currently he is the Dorothy F. Schmidt Eminent Scholar in the Humanities and Professor of Philosophy at Florida Atlantic University.

In the philosophy of religion and theology, post-monotheism is a term covering a range of different meanings that nonetheless share concern for the status of faith and religious experience in the modern or post-modern era. There is no one originator for the term. Rather, it has independently appeared in the writings of several intellectuals on the Internet and in print. Its most notable use has been in the poetry of Arab Israeli author Nidaa Khoury, and as a label for a "new sensibility" or theological approach proposed by the Islamic historian Christopher Schwartz.

<span class="mw-page-title-main">Richard J. Bernstein</span> American philosopher (1932–2022)

Richard Jacob Bernstein was an American philosopher who taught for many years at Haverford College and then at The New School for Social Research, where he was Vera List Professor of Philosophy. Bernstein wrote extensively about a broad array of issues and philosophical traditions including American pragmatism, neopragmatism, critical theory, deconstruction, social philosophy, political philosophy, and hermeneutics.

<span class="mw-page-title-main">Donald A. Crosby</span> Philosopher

Donald Allen Crosby is an American theologian who is professor emeritus of philosophy at Colorado State University, since January 2000. Crosby's interests focus on metaphysics, American pragmatism, philosophy of nature, existentialism, and philosophy of religion. He is a member of the Highlands Institute of American Religious and Philosophical Thought and has been a leader in the discussions on Religious Naturalism.

<span class="mw-page-title-main">American philosophy</span> Activity, corpus, and tradition of philosophers affiliated with the United States

American philosophy is the activity, corpus, and tradition of philosophers affiliated with the United States. The Internet Encyclopedia of Philosophy notes that while it lacks a "core of defining features, American Philosophy can nevertheless be seen as both reflecting and shaping collective American identity over the history of the nation". The philosophy of the Founding Fathers of the United States is largely seen as an extension of the European Enlightenment. A small number of philosophies are known as American in origin, namely pragmatism and transcendentalism, with their most prominent proponents being the philosophers William James and Ralph Waldo Emerson respectively.

<span class="mw-page-title-main">Mysticism</span> Practice of religious experiences during alternate states of consciousness

Mysticism is popularly known as becoming one with God or the Absolute, but may refer to any kind of ecstasy or altered state of consciousness which is given a religious or spiritual meaning. It may also refer to the attainment of insight in ultimate or hidden truths, and to human transformation supported by various practices and experiences.

<span class="mw-page-title-main">Ronald A. Kuipers</span> Canadian philosopher

Ronald A. Kuipers is a Canadian philosopher of religion based in Toronto, Ontario.

References

  1. 1 2 "A Study of Man: The Varieties of Religious Experience". The New York Times. 9 August 1902. Retrieved 20 May 2010.
  2. Poole, Randall A (2003). "William James in the Moscow Psychological Society". In Grossman, Joan DeLaney; Rischin, Ruth (eds.). William James in Russian Culture. Lanham MD: Lexington Books. p. 143. ISBN   978-0739105269.
  3. Taves, Ann (1999). Fits, Trances, and Visions: Experiencing Religion and Explaining Experience from Wesley to James. Princeton: Princeton University Press. pp. 261–262.
  4. Matthew Bradley (2012). Introduction. The Varieties of Religious Experience: A Study in Human Nature. By William, James. Bradley, Matthew (ed.). Oxford: Oxford University Press. p. x.
  5. Niebuhr, Richard (1997). "William James on Religious Experience". In Putnam, Ruth Anna (ed.). The Cambridge Companion to William James. Cambridge: Cambridge University Press. p. 216.
  6. 1 2 3 4 5 Goodman, Russell (2017). "William James". Stanford Encyclopedia of Philosophy. Retrieved 1 December 2019.
  7. Taylor, Charles (2003). Varieties of Religion Today: William James Revisited . Cambridge, MA.: Harvard University Press. pp.  23.
  8. Taylor, Charles (2003). Varieties of Religion Today: William James Revisited . Cambridge, MA.: Harvard University Press. pp.  33–34.
  9. Duclow, Donald F. (1 January 2002). "William James, Mind-Cure, and the Religion of Healthy-Mindedness". Journal of Religion and Health. 41 (1): 45–56. doi:10.1023/A:1015106105669. JSTOR   27511579. S2CID   34501644.
  10. Fuller, Andrew Reid (1 January 1994). Psychology and Religion: Eight Points of View. Rowman & Littlefield. ISBN   9780822630364.
  11. James, William (1 January 1985). The Varieties of Religious Experience. Harvard University Press. ISBN   9780674932258. feverish%20fancies.
  12. Rorty, Richard (2004). "Some Inconsistencies in James's Varieties". In Proudfoot, Wayne (ed.). William James and a Science of Religions: Reexperiencing The Varieties of Religious Experience . New York: Columbia University Press. pp.  86–97 (95). ISBN   9780231132046.
  13. Pomerleau, Wayne P. "William James (1842—1910)". Internet Encyclopedia of Philosophy. Retrieved 2 December 2019.
  14. "Books: The Waterspouts of God". Time. 19 July 1963. Archived from the original on 4 February 2013. Retrieved 20 May 2010.
  15. Lash, Nicholas (1986). Easter in Ordinary: Reflections on Human Experience and the Knowledge of God. Charlottesville: University Press of Virginia. pp. 54–57.
  16. Lash, Nicholas (1986). Easter in Ordinary: Reflections on Human Experience and the Knowledge of God. Charlottesville: University Press of Virginia. pp. 60–64.