DISCERNING DYNAMICS OF RELIGIOSITY : A PHENOMENOLOGICAL ANALYSIS
Keywords:
PHENOMENOLOGICAL, DYNAMICS, homogeneousAbstract
Religiosity is not a homogeneous phenomenon. It functions multiple ways depending upon believer’s emotional relationship with the object of faith (Divinity, Holy Spirit, Personal God etc.) The present research intends first, to investigate the nature of religiosity considering the role of emotion in the making of believers’ subjectivity. The study categories different types of believers according to their aspirations for mundane and supra-mundane concerns. Second, it discerns the subjective and objective dimensions of believers’ consciousness by phenomenologically exploring the interface of emotion and perception in life- world of believers. And third, the study further attempts to apprehend the perception of believers by examining axiological and aesthetical dimensions of believer’s subjectivity.
References
Srimad Bhagwad Gita, Ch.7.16‘ u -vi h h j n e j n h u ino jun ,arto jij asur arth rthi jnani ca bharatarsabha’
R. W Hepborn, a paper ‘F o Wo o Go in Philosophy of Religion,Oxford University Press, 1976 p 169-178.
This diagnosis of metaphysical error makes good sense of Kant’s procedure in the ‘Antinomy of Pure Reason’, where he presents a series of conflicts between the form and limits of sensibility as structured by the understanding, on the one hand, and the pretensions of unconditioned reason, on the other. In early sketches of the Dialectic (Reflections 4756-60, 1775-7, 17: 698-713), Kant diagnosed all of the illusions of traditional metaphysics in this form. In the Critique, however, Kant singled out some metaphysical beliefs about the self and about God for separate treatment in the ‘Paralogisms of Pure Reason’ and ‘Ideal of Pure Reason’. These sections offer powerful criticisms of traditional metaphysical doctrines, but require a more complex explanation of metaphysical illusion than the single idea of reason’s search for the unconditioned. (Rutledge Encyclopaedia of Philosophy, Edited by Edward Craig, Routledge, New York, 1998, p 188)
The devotees who worship idols of God don’t take it as a material objectbut see it as a form of God Himself. Idol is not regarded as a symbol that stands for God who is somewhere else. In the eyes of the devotees God Himself is present before them in His idol.
InEthica Spinoza clearly makes a distinction between active emotion of joy and passive emotion (or passion). Active emotion of joy is attained by rational understanding of the world. The greatest active joy is obtained only by ‘S ien i In u iv i.e. -intuitive knowledge in which every thing is seen in necessary relation with God. This results in the rational love of God (Amor Intellectuaeis Dei).A believer’s faith in God necessarily involves an emotion but a higher sort of emotion which can be called rational love in Spinoza’sterminology or can be referred to by any adjective for itthat place it a level higher that mundane love
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