"The Varieties of Religious Experience is certainly the most notable of all books in the field of the psychology of religion and probably destined to be the most influential [one] written on religion in the twentieth century," said Walter Houston Clark in Psychology Today. The book was an immediate bestseller upon its publication in June 1902. Reflecting the pluralistic views of psychologist-turned-philosopher William James, it posits that individual religious experiences, rather than the tenets of organized religions, form the backbone of religious life. James's discussion of conversion, repentance, mysticism, and hope of reward and fears of punishment in the hereafter--as well as his observations on the religious experiences of such diverse thinkers as Voltaire, Whitman, Emerson, Luther, Tolstoy, and others--all support his thesis. "James's characteristic humor, his ability to put down the pretentious and to be unpretentious, and his willingness to take some risks in his choices of ancedotal data or provocative theories are all apparent in the book," noted Professor Martin E. Marty. "A reader will come away with more reasons to raise new questions than to feel that old ones have been resolved."

"More than a few people today scoff at the notion of "religious experience." What the believer accepts as God acting in human lives, the skeptic attributes to delusion or hysteria - especially when the believer is a woman. Indeed the possibility of self-deception in the realm of religious experience is sufficiently great that even devotees tread softly around it. At what point does mindless enthusiasm come to an end and actual, transcendent reality begin?" "Sidney Callahan, a psychologist, author and Christian ethicist, describes authentic religious experience as the work of "a creative God of love who gives totally and renounces coercion." Human beings are wired for relationship. They move instinctively toward a dynamic presence who abides within the world and in human affairs. In this Madeleva Lecture delivered at Saint Mary's College in Indiana, Callahan affirms not only the reality but also the usefulness of private religious experiences, especially those of "women barred from hierarchical authority," which, she says, "can be a rich source of strength for the church." Beginning with the insights of William James and Rudolf Otto, and borrowing from contemporary theologians Karl Rahner and John E. Thiel, Callahan describes the way religious "signals" emerge into society through the attentive reflection of individuals. And the world is better for it. "Women who hear voices and see visions and have prophetic and intimate religious experiences," she states, "have given witness to God's justice and equality while affirming God's maternal love.""--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved

"Being the Gifford lectures on natural religion delivered at Edinburgh in 1901-1902."

The "science of religion" is an important element in the interpretation of William James's work and in the methodology of the study of religion. An authority on pragmatism and the philosophy of religion, Wayne Proudfoot and a stellar group of contributors from a variety of disciplines including religion, philosophy, psychology, and history, bring innovative perspectives to James's work. Each contributor focuses on a specific theme in The Varieties of Religious Experience and suggests how James's treatment of that theme can fruitfully be brought to bear, sometimes with revisions or extensions, on current debate about religious experience.

In this comprehensive study of psychology, theology, and religious experience the author asserts that psychology and religion can faithfully complement one another, even when the psychology in question is primarily grounded in Freudian analysis.

For a long time, the philosophically difficult topic of religious experience has been on the sidelines of phenomenological research (with a notable exception of Anthony Steinbock, who focused on mysticism). The book The Problem of Religious Experience: Case Studies in Phenomenology, with Reflections and Commentaries brings together preeminent as well as emerging voices in the field, with fresh views on the topic. Originating from dialogues of the Society for the Phenomenology of Religious Experience, these two volumes cover a spectrum of phenomenological approaches, with a thematization of the field in the form of case studies. Contributions from theology, comparative religion, psychology and the philosophy of religion come together in the commentaries and meta-narrative written by Olga Louchakova-Schwartz (the editor). Volume I, The Primeval Showing of Religious Experience, examines religious experience with regard to its lived “interiority”, in light of the problem of the ego cogito, including the recent research on the embodiment of subjectivity and phenomenological materiality. Volume I also sheds light on religious experience in regard for the problems of its constitution, passive synthesis, the world, and otherness. Volume II, Doxastic Perspectives in the Phenomenology of Religious Experience, addresses the phenomenology of revelation, shows how different approaches treat the question of essence in religious experience (i.e., what is it that makes religious experience religious?), and demonstrates how religious experience contributes to the psychological horizon of meaning. The book identifies the “growing edges” in the phenomenological research of religious experience and is useful for psychologists, philosophers, and theologians alike. "The two volumes offer an excellent interdisciplinary introduction to the phenomenon of religious experience. The case studies presented in them are arranged under the central topics of self, alterity, revelation, and psychological aspects of religious experience and provide outstanding examples of applied phenomenology." Hans Rainer Sepp, Charles University, Prague, and Central European Institute of Philosophy "In the context of the "return of religion," this book offers both a timely and necessary contribution to confront the peculiarities of religious experience. Providing readers with applied phenomenological descriptions in an interdisciplinary spirit, these debates will prove stimulating for a resurgent field of research that is starting to refine its conceptual devices and methodological presuppositions." University of Vienna.

The Varieties of Religious Experience: A Study in Human Nature is a book by Harvard University psychologist and philosopher William James. It comprises his edited Gifford Lectures on natural theology, which were delivered at the University of Edinburgh in Scotland in 1901 and 1902. The lectures concerned the nature of religion and the neglect of science in the academic study of religion.

How can we grasp the complex religious lives of individuals such as Peter, an ordained Protestant minister who has little attachment to any church but centers his highly committed religious practice on peace-and-justice activism? Or Hannah, a devout Jew whose rich spiritual life revolves around her women's spirituality group and the daily practice of meditative dance? Or Laura, who identifies as Catholic but rarely attends Mass, and engages daily in Buddhist-style meditation at her home altar arranged with symbols of Mexican American popular religion? Diverse religious practices such as these have long baffled scholars, whose research often starts with the assumption that individuals commit, or refuse to commit, to an entire institutionally framed package of beliefs and practices. Meredith McGuire points the way forward toward a new way of understanding religion. She argues that scholars must study religion not as it is defined by religious organizations, but as it is actually lived in people's everyday lives. Drawing on her own extensive fieldwork, as well as recent work by others, McGuire explores the many, seemingly mundane, ways that individuals practice their religions and develop their spiritual lives. By examining the many eclectic and creative practices -- of body, mind, emotion, and spirit -- that have been invisible to researchers, she offers a fuller and more nuanced understanding of contemporary religion.

The Varieties of Religious Experience: A Study in Human Nature is a book by Harvard University psychologist and philosopher William James. It comprises his edited Gifford Lectures on natural theology, which were delivered at the University of Edinburgh, Scotland between 1901 and 1902. The lectures concerned the psychological study of individual private religious experiences and mysticism, and used a range of examples to identify commonalities in religious experiences across traditions.Soon after its publication, Varieties entered the Western canon of psychology and philosophy and has remained in print for over a century.James later developed his philosophy of pragmatism. There are many overlapping ideas in Varieties and his 1907 book Pragmatism.[he book has 14 chapters covering twenty lectures and a postscript.Lecture I. Religion and Neurology.In this first lecture, James outlines the scope of his investigation. Neither a theologian nor a historian of religion, James states that he is a psychologist and therefore his lectures will concern the psychology of religious feelings, rather than the institutions of religion. This further limits his enquiry to religious phenomena that have been articulated and recorded by individuals, limiting his study to either modern writers or sources from history which have become classic texts. James then distinguishes between questions concerning something's origin and its value, insisting that his purpose is to understand the origin of religious experiences and not to pass judgement on their value. This means that if James finds some material or natural cause of religious experience in his study, this should not lead anyone to conclude that this undermines their religious or spiritual value.Lecture II. Circumscription of the Topic.In his circumscription of the topic, James outlines how he will define religion for the sake of the lectures. Religious institutions are found wanting in this regard since they are not primary but rather depend on the private religious feeling of individuals, especially those of the founders of such institutions. James thus defines the essence of religion as "the feelings, acts, and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider divine".[3] He then distinguishes religion from moral or philosophical systems such as Stoicism which also teach a particular way or living, arguing that religion is distinguished by the presence of a sentiment which gladly assents to it. Religion is thus that which combines a moral system with a particular positive sentiment.Lecture III. The Reality of the Unseen.James begins his third lecture by noting that all states of mind involve some kind of object but that religious experiences involve an object which cannot be sensibly perceived. This ability to be aware of insensible objects in the mind, such as being aware of a presence in the room, is an ability particular to human beings. These experiences are sometimes connected with religion but not always, and James insists that they are not at all unusual. For those who have had such experiences, they are irrefutable and no rational argument will dissuade someone of their reality, even if the subject cannot explain or answer for the experience themselves. However, James criticises the rationalistic and scientific approaches, which would question these experiences, as being rarely convincing in the sphere of religion: rational arguments about religion are compelling for someone only if they already believe the conclusion. This is just a fact of human psychology for James, not a value judgement: humans are more persuaded irrationally and emotionally than they are by reasons. James concludes his lecture by noting the different kinds of responses such experiences can elicit (joy and sorrow), the variation of which will occupy his following lectures.