In this volume of essays, Howard Wettstein explores the foundations of religious commitment. His orientation is broadly naturalistic, but not in the mode of reductionism or eliminativism. This collection explores questions of broad religious interest, but does so through a focus on the author's religious tradition, Judaism. Among the issues explored are the nature and role of awe, ritual, doctrine, religious experience; the distinction between belief and faith; problems of evil and suffering with special attention to the Book of Job and to the Akedah, the biblical story of the binding of Isaac; the virtue of forgiveness. One of the book's highlights is its literary (as opposed to philosophical) approach to theology that at the same time makes room for philosophical exploration of religion. Another is Wettstein's rejection of the usual picture that sees religious life as sitting atop a distinctive metaphysical foundation, one that stands in need of epistemological justification.

explores fundamental questions about religious experiences such as what makes such experiences 'religious, ' are some religious experiences are more 'authentic' than others and whether these experiences provide insights into otherwise inaccessible regions of reality or are products of the brains of those who have them

This book is written in answer to the common statement: "Studying and talking about religion may be well and good, but it's the experience that counts." The author takes a good look at the various types of religious experiences abroad in the world today and how they relate to interpretation and knowledge of the Christian faith. Can one know from experience? Can one argue from experience? How can one explain religious experiences which defy human interpretation? These are some of the questions dealt with in this informative book. --

Harvard psychologist and philosopher William James' The Varieties of Religious Experience: A Study in Human Nature explores the nature of religion and, in James' observation, its divorce from science when studied academically. After publication in 1902 it quickly became a canonical text of philosophy and psychology, remaining in print through the entire century. "Scientific theories are organically conditioned just as much as religious emotions are; and if we only knew the facts intimately enough, we should doubtless see 'the liver' determining the dicta of the sturdy atheist as decisively as it does those of the Methodist under conviction anxious about his soul. When it alters in one way the blood that percolates it, we get the Methodist, when in another way, we get the atheist form of mind."

How is religious experience to be identified, described, analyzed and explained? Is it independent of concepts, beliefs, and practices? How can we account for its authority? Under what conditions might a person identify his or her experience as religious? Wayne Proudfoot shows that concepts, beliefs, and linguistic practices are presupposed by the rules governing this identification of an experience as religious. Some of these characteristics can be understood by attending to the conditions of experience, among which are beliefs about how experience is to be explained.

For many Christians, personal experiences of God provide an important ground or justification for accepting the truth of the gospel. But we are sometimes mistaken about our experiences, and followers of other religions also provide impressive testimonies to support their religious beliefs. This book explores from a philosophical and theological perspective the viability of divine encounters as support for belief in God, arguing that some religious experiences can be accepted as genuine experiences of God and can provide evidence for Christian beliefs.

The renowned scientist Sir Alister Hardy approached the complex field of religious and spiritual experience in a similar disciplined and scientific manner in which he approached natural science. Asking people from the public to send him accounts of first-hand experiences with spiritual or religious powers, he established the Religious Experience Research Centre that has remained at the forefront of the academic study of religious experiences. This book will take his work forward and show how to study religious and spiritual experiences in the 21st century. The Study of Religious Experience aims to show how a range of disciplines - including anthropology, philosophy, religious studies, theology, biblical studies and history - approach the topic of religious experience, how this approach is applied and what contributions they make to the study of religious experience.

Technical advances in the life and medical sciences have revolutionised our understanding of the brain, while the emerging disciplines of social, cognitive, and affective neuroscience continue to reveal the connections of the higher cognitive functions and emotional states associated with religious experience to underlying brain states. At the same time, a host of developing theories in psychology and anthropology posit evolutionary explanations for the ubiquity and persistence of religious beliefs and the reports of religious experiences across human cultures, while gesturing toward physical bases for these behaviours. What is missing from this literature is a strong voice speaking to these behavioural and social scientists - as well as to the intellectually curious in the religious studies community - from the perspective of a brain scientist.

How the sciences of the mind can advance the study of religion The essence of religion was once widely thought to be a unique form of experience that could not be explained in neurological, psychological, or sociological terms. In recent decades scholars have questioned the privileging of the idea of religious experience in the study of religion, an approach that effectively isolated the study of religion from the social and natural sciences. Religious Experience Reconsidered lays out a framework for research into religious phenomena that reclaims experience as a central concept while bridging the divide between religious studies and the sciences. Ann Taves shifts the focus from "religious experience," conceived as a fixed and stable thing, to an examination of the processes by which people attribute meaning to their experiences. She proposes a new approach that unites the study of religion with fields as diverse as neuroscience, anthropology, sociology, and psychology to better understand how these processes are incorporated into the broader cultural formations we think of as religious or spiritual. Taves addresses a series of key questions: how can we set up studies without obscuring contestations over meaning and value? What is the relationship between experience and consciousness? How can research into consciousness help us access and interpret the experiences of others? Why do people individually or collectively explain their experiences in religious terms? How can we set up studies that allow us to compare experiences across times and cultures? Religious Experience Reconsidered demonstrates how methods from the sciences can be combined with those from the humanities to advance a naturalistic understanding of the experiences that people deem religious.