Sense, mystery and practice
This paper develops the idea, articulated by Martin Buber among others, that a religious sense cannot be identified independently of sensory and practical engagement with the world of ordinary experience. It begins by rejecting the "doxastic model" on which religiousness is equated with p...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Taylor & Francis
[2018]
|
| In: |
International journal of philosophy and theology
Year: 2018, Volume: 79, Issue: 4, Pages: 425-436 |
| Standardized Subjects / Keyword chains: | B
Religious practice
/ Emotion
/ Secret
/ World
/ Buddhism
/ Taoism
|
| RelBib Classification: | AG Religious life; material religion BL Buddhism BM Chinese universism; Confucianism; Taoism |
| Further subjects: | B
Buddhism
B Buber B Daoism B Practice B garden B Mystery B Ineffability |
| Online Access: |
Volltext (Verlag) |
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| 520 | |a This paper develops the idea, articulated by Martin Buber among others, that a religious sense cannot be identified independently of sensory and practical engagement with the world of ordinary experience. It begins by rejecting the "doxastic model" on which religiousness is equated with propositional belief. Criticisms, however, are made of some attempts to soften the contrast between belief and practice. The religious sense, which need not be a theistic one, is understood in terms of a sense of the mystery or ineffability of things - one that has become occluded in modernity. This sense, in turn, is understood in terms of how it may be cultivated and exemplified in and through practices. This claim is elaborated by considering the East Asian notion of "Ways" - practices, like "The Way of Tea", that aim at self-cultivation and spiritual enlightenment. Gardening, in particular, has been regarded as an exemplary Way through which a sense of mystery is cultivated and shaped. The paper concludes by proposing that, when engaged in appropriately and mindfully, almost any ordinary practice may both reflect and confirm an attunement to a mystery that is diffused over the world at large. | ||
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