Aesthetics And Analysis In Writing On Religion Modern by Daniel Gold

By Daniel Gold

This booklet addresses a primary difficulty in spiritual reports. Exploring the strain among humanistic and social clinical ways to pondering and writing approximately faith, Daniel Gold develops a line of argument that starts with the aesthetics of educational writing within the box. He indicates that winning writers on faith hire attribute aesthetic concepts in speaking their visions of human truths. Gold examines those ideas in regards to epistemology and to the learn of faith as a collective activity.

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47 The informing imprint of Goodenough’s childhood religion, further, continued to keep him distant from those iconic forms to which he devoted his thirteen-volume magnum opus. “I was brought up in a Protestantism,” he writes, “which, for all my work with form-symbols, has made them essentially foreign to my personal experience” (68–69). Intellectually a man of the Enlightenment, but still cherishing influential religious experiences of his youth, Goodenough appears, pace Schleiermacher, as a cultured respecter of religion.

As we have seen in the work of Goodenough and Harrison, that knowledge encompasses Western cultures and histories, too, in ways—particularly evident in Themis—not always flattering to Western self-esteem. Thus, although the history of religions has in fact drawn on different orientalist knowledges, as an intellectual project attempting to generalize about religious traditions, it is not focused on an orientalist stereotype of any one subordinated civilization. It is as political as any knowledge is, to be sure, but the imperialism that drives it is sooner that of the Enlightenment intellect—an attempt to comprehend all there is within a single purview— than any specific colonialist agenda.

Conversion, moreover—in the “old-world . . evangelical” sense of being 30 Ambivalent Feelings born again—is nothing “but a sudden Unanimism” (19, 26). Invoking William James, Harrison sees them both as varieties of mystical experience. Thus, in the childhood religion that frightened her, she finds a kernel of truth she can accept—one that reflects a vision of human community in space and time. A year earlier, in Themis, she had identified a similar kernel of truth in the archaic forms of Greek religion.

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