Senseless Pain in the Phenomenology of Religious Experience
There are three models of pain in the phenomenology of religious experience. The first model suggests that pain is instrumental to attaining the desired religious experience. The second model proposes that pain is constitutive of the desired religious experience. The third model, which is a model of...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
De Gruyter
2020
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| In: |
Open theology
Year: 2020, Volume: 6, Issue: 1, Pages: 510-519 |
| Further subjects: | B
Sensation
B purpose attribution B Pain B Symbol B instrumental model B Mystery B feeling B constitutive model |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a There are three models of pain in the phenomenology of religious experience. The first model suggests that pain is instrumental to attaining the desired religious experience. The second model proposes that pain is constitutive of the desired religious experience. The third model, which is a model of senseless pain in religious experience, is underdeveloped. I provide an exposition of this model in this article. I also give four arguments for the necessity of affirming senseless pain in the phenomenology of religious experience. First, affirming senseless pain in religious experience provides a way to describe the process of purpose attribution to pain qua a sensation or a feeling. Second, such an affirmation also provides a way for describing the meaning formation in religious experience through interpreting pain qua symbol. Third, the affirmation is also necessary to maintain continuity between mundane and religious experiences. There are instances of senseless pain in the literature on tragedy, chronic pain, and torture. Maintaining continuity between ordinary and religious experiences via the notion of senseless pain opens the possibility of developing mysticism in everyday life. Lastly, the presence of the unknown in senseless pain makes room for mystery in religious experience. | ||
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