Henri Bremond lecteur de William James. Transferts culturels en contexte moderniste
Initially sceptical of the perspectives of the "psychology of religion", but influenced by Friedrich von Hügel and by Emile Boutroux’s presentation of William James (in the preface to the 1906 French edition of The Varieties of Religious Experience), Henri Bremond gradually and in an ironi...
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| Format: | Electronic Article |
| Language: | French |
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Colin
2023
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| In: |
Revue de l'histoire des religions
Year: 2023, Volume: 240, Issue: 3, Pages: 451-484 |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a Initially sceptical of the perspectives of the "psychology of religion", but influenced by Friedrich von Hügel and by Emile Boutroux’s presentation of William James (in the preface to the 1906 French edition of The Varieties of Religious Experience), Henri Bremond gradually and in an ironic way integrates the thinking of the American author into his own view of the nature of mystical experience : moving from François de Sales’s "fine pointe", the ultimate locus of interiority and will, towards James’s "subconscious" or "subliminal" mind, he in turn successfully develops his spiritual portraits in two stages, first a psychological analysis, then the inner life of prayer. Finally, in similar fashion, he evaluates W. James’ own spirituality from a French perspective. | ||
| 520 | |a Tout d’abord sceptique quant aux perspectives de la « psychologie de la religion », mais influencé par Friedrich von Hügel et la présentation de William James par Émile Boutroux (dans la préface à l’édition française, en 1906, des Varieties of Religious Experience), Henri Bremond intègre peu à peu la pensée de l’auteur américain à sa réflexion sur la nature de l’expérience mystique : passant de la « fine pointe » salésienne, lieu ultime de l’intériorité et de la volonté, au « subconscient » ou « subliminal » jamesien, il réussit en retour à élaborer ses portraits spirituels en deux temps, d’abord l’analyse psychologique, puis la vie de prière. Enfin, en s’appropriant ironiquement cette pensée, il parfait son analyse de la propre spiritualité de W. James. | ||
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