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"I am neither a theologian, nor a scholar learned in the history of religions, nor an anthropologist. Psychology is the only branch of learning in which I am particularly versed. To the psychologist the religious propensities of man must be at least as interesting as any other of the facts pertaining to his mental constitution. It would seem, therefore, as a psychologist, the natural thing for me would be to invite you to a descriptive survey of those religious propensities."
When William James went to the University of Edinburgh in 1901 to deliver a series of lectures on "natural religion," he defined 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 the divine." Considering religion, then, not as it is defined by--or takes place in--the churches, but as it is felt in everyday life, he undertook a project that, upon completion, stands not only as one of the most important texts on psychology ever written, not only as a vitally serious contemplation of spirituality, but for many critics one of the best works of nonfiction written in the 20th century. Reading The Varieties of Religious Experience, it is easy to see why. Applying his analytic clarity to religious accounts from a variety of sources, James elaborates a pluralistic framework in which "the divine can mean no single quality, it must mean a group of qualities, by being champions of which in alternation, different men may all find worthy missions." It's an intellectual call for serious religious tolerance--indeed, respect--the vitality of which has not diminished through the subsequent decades.
Book Description
Abstractly, it would seem illogical to try to measure the worth of a religion's fruits in merely human terms of value. How CAN you measure their worth without considering whether the God really exists who is supposed to inspire them? If he really exists, then all the conduct instituted by men to meet his wants must necessarily be a reasonable fruit of his religion--it would be unreasonable only in case he did not exist. If, for instance, you were to condemn a religion of human or animal sacrifices by virtue of your subjective sentiments, and if all the while a deity were really there demanding such sacrifices, you would be making a theoretical mistake by tacitly assuming that the deity must be non-existent.
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Abstractly, it would seem illogical to try to measure the worth of a religion's fruits in merely human terms of value. How CAN you measure their worth without considering whether the God really exists who is supposed to inspire them? If he really exists, then all the conduct instituted by men to meet his wants must necessarily be a reasonable fruit of his religion--it would be unreasonable only in case he did not exist. If, for instance, you were to condemn a religion of human or animal sacrifices by virtue of your subjective sentiments, and if all the while a deity were really there demanding such sacrifices, you would be making a theoretical mistake by tacitly assuming that the deity must be non-existent.
Customer Reviews:
The Pragmatism of Belief.......2007-08-28
American philosopher William James (brother of novelist Henry James) was a proponent of Pragmatism: if it works, then it has "truth". I realize such a definition, which I heard elsewhere as a definition of pragmatism, will send certain intellectual readers into orbit, but I've learned that if I couldn't explain something in simple (not synonymous with simplistic) terms, I didn't know enough about the subject. This definition works for me to describe what Mr. James asks in these lectures: Does religion 'work'?
He answers that religious belief does 'work' for a large number of people and, rather than turning them into fanatics, helps to not only get through the dark nights, but, for some, makes them joyful, kind and physically healthy. How, he asks, can this be called 'untrue'? Even if there is no God, the placebo effect, so to speak, works 'scientifically' and if we accept it in medicine, why not accept it in religion?
Mr. James, during this presentation of lectures on religion at the University of Edinburg, surveys the effects various types of religious beliefs have on the believers. It is a delightful journey, clearly written (especially notable for being written in 1902) with Mr. James charming use of examples from interviews and letters of believers of various types. I especially liked his survey of the New Thought movement of the late nineteenth century America and noted it's echoes, I assume from the blurbs I've read, in the recent book "The Secret".
I have read this book twice and now am reading certain chapters again and it remains fresh over a hundred years since he gave these lectures. I find his views on science and religion, and their interaction, especially relevant in the recent "believer vs. nonbeliever" diatribes we listen to today which supposedly pass as "discussions."
For example, Mr. James states: "Evidently, then, the science and the religion are both of them genuine keys for unlocking the world's treasure-house to him who can use either of them practically. Just as evidently neither is exhaustive or exclusive of the other's simultaneous use. And why, after all, may not the world be so complex as to consist of many interpenetrating spheres of reality, which we can thus approach in alternation by using different conceptions and assuming differnt attitudes, just as mathematicians handle the same numerical and spatial facts by geometry, by analytical geometry, by algebra, by the calculus, or by quaternions, and each time come out right?" p. 110 of my 1967 Collier ed.
Mr. James is the sort of human you feel you could discuss anything with and he would never raise his voice, make ad hominen attacks or think you a dolt no matter what lunacy you espoused. Would that we had more of such gentlemen and women today.
A Little Dry but Worth the Effort.......2007-01-19
The book is a series of lectures given by the author in 1901-02. The academic language takes a little getting used to, yet once accustomed the material is presented in an effective manner. This is a good book for someone who would like to explore rationale why different types of religions exist, their relation to each other, types of individuals that gravitate to each, and whether or not there is a creating spirit which resides in all. Dispells some of the notion "My way is right and if you don't believe it, ask me." Good for the person who is open-minded and seeking.
For those interested in the psychology behind religious practice.......2007-01-03
Warning: this book is too religious for a scientist and too scientific for a religious person. For those, like me, who have a love and interest for the study of both psychology and religion, this is THE book on the psychology of religion. This book is the fruits of William James' appointment as Gifford Lecturer. The Gifford Lectures are a series of talks that have been given for the past century on natural theology at prestigious European universities.
James eloquently outlines many, hundreds, of writings from the religious public. His list includes Jonathan Edwards, Martin Luther, Thomas Aquinas, Augustine and other prominent religious thinkers personal experience with their faith. Among these prominent members many more experiences from the common man are laid out in this book.
James leaves doctrine and creed out of his observation and focuses strictly on individuals reported experience with their religious beliefs.
James focus on experience and his use of self reports, memoirs and autobiographical writing can seem to go overboard at times. Those who follow James will find themselves skipping through the religious testimonies to hear James critique, which can be rather short at times. Nonetheless James offers a fairly objective critique of the experiences individuals have found within religious systems.
AN OLDIE BUT A GOODIE!.......2006-12-15
My own experiences concur with this book as I have traveled down many spiritual paths, each one a very different experience. William James gives a satisfying intellectual framework within which to understand differing religious experiences. Reading his words is a good corrective to the current PC notion that "there is but one Mountain and many paths to the top." Nonsense. There are as many mountains as there are paths. You will be pleased with the purchase of this book, as it will be one you will have occasion to refer to again and again.
Read I WAS A TEENAGE JEHOVAH'S WITNESS and JEHOVAH UNMASKED for two of the wildest rides ever!
William James's Great Study of Religion.......2006-11-02
William James's classic "The Variety of Religious Experience" (1902) consists of the text of the twenty lectures he delivered as the Gifford Lecurer at the University of Edinburgh in 1901 -- 1902. James took has his theme the exploration of "religious feelings and religious impulses."
In great detail, he studies how people who have had deep and, to them, convincing religious experiences describe these experiences and the meaning the experiences have for their lives. The book is, in fact, a wonderful mixture of psychology, description, and philosophy. The book is beautifully written, if dense, and needs to be pondered.
James is best-known as a pragmatist, but I found it helpful to approach the Varieties through phenomenology and personalism. Phenomenology was developed by the German philosopher, Edmund Husserl, a great admirer of James and his near-contemporary. It encouraged philosophers to develop understanding by looking to the things themselves rather than be seeing them in terms of rigid and imposed concepts. The Varieties takes a phenomenological approach in that it is in large part devoted to looking at religious activities, such as conversions, mysticism, saintly behavior, prayer, and seeing what they are and what they do without making commitments regarding the causes of the behavior. Thus, James rejects both reductionism (explaining religion in psychological terms as an allegedly aberrant behavior) and theological interpretations to concentrate on exploring the phenomena themselves.
James's book is also highly individualistic. In his second lecture he limits the scope of his inquiry by defining its object 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 the divine". Several things should be noted about the task James sets himself. James has little to say about communal forms of religion -- the churches, synagogues, mosques, and other institutions in which many believers practice. Indeed James is frequently criticised for skewing the range of religious activity that needs to be addressed in understanding religion. James's inquiry is also highly personal. It focuses on the response of individual men and women in their private and intimate feelings. In his concluding lecture, James writes: "so long as we deal with the cosmic and the general, we deal only with the symbols of reality, but as soon as we deal with private and personal phenomena as such, we deal with realities in the completes sense of the term." Shortly thereafter, he says "By being religious we establish ourselves in possession of ultimate reality at the only points at which reality is given us to guard. Our responsible concern is with our private destiny, after all."
With its focus on individual belief, James's book is pluralistic and shows an openness, which I find refreshing and modern, to many practices and creeds. James's approach has room for the traditional believer as well as for people, such as James himself, who have difficulty attaching themselves to a particular creed but who have a felt need for a spiritual life. Many people struggle and continue to struggle over this issue -- spirituality without an institution -- and they will feel comfortable with James. For myself, I found James's brief mentions of Buddhism, for one example, highly insightful. Although James disclaims knowledge of Buddhism he offers important comments on it in discussing meditation, pessimism, God (he acknowledges Buddhism as an athiestic religion) and karma. There are, however, many momemnts in this book when James's Protestant background and probably biases come through -- he sometimes is condescending to Catholic experience, and there is little treatment of Judaism in the Varieties.
The earlier chapters of the Varieties are philosophical in tone as James labors to define, explain and defend the nature of his inquiry. In the concluding chapters, James considers again philosophical and rationalistic approaches to religion and offers the briefest sketch of his own philosophy of religious and theological pluralism. The body of the book consists of long discussions of personal religious experiences from a variety of individuals and eras. James does bring a great deal of psychology to bear upon the descriptions, particularly when discussing the unconscious and in analyzing the different types of conversion experiences. The Varieties is best known for the distinction it draws between healthy-minded religion and the sick soul. The former James describes as "once-born" people who tend to see the universe as good throughout and in no need of redemption. (James gives an excellent discussion of Walt Whitman as a "once-born" type of religious believer.) The "sick soul" or twice-born person sees the need of understanding suffering and abandoning delusive behavior as necessary to spiritual redemption. James himself went through difficult and agonizing personal and religious experiences, but he finds value in both approaches and in their many variants. He truly offered a pluralistic approach to religion.
The Varieties wears its age remarkably well. The book does not aim to convert its readers. But it has a great deal to say of interest to both religiously inclined and secular people about the nature of the religious life. More importantly, I think the Varieties may help readers understand themselves and find their own paths to a rewarding life.
Robin Friedman
Book Description
"The Varieties of Religious Experience," "Pragmatism," "A Plurialistic Universe," "The Meaning of Truth," "Some Problems of Philosophy," selected essays including addresses on Emerson, the Philippine question, the California earthquake, and the famous "The Moral Equivalent of War." The last great works from a seminal figure in the history of American philosophy and psychology.
Customer Reviews:
William James in the Library of America.......2007-01-05
The great philosopher and psychologist William James (1842 -- 1910) is best-known as the founder, with C.S. Peirce and John Dewey, of the distinctively American philosophy of pragmatism. James is that indeed, but he is much more as well. This volume of the Library of America series consists of five books and nineteen essays by James written between 1902 and 1910. (A separate Library of America volume includes James's earlier writing, including "Psychology, A Briefer Course" and the essay "The Will to Believe".) The volume will give the reader a feeling for the breadth of James's philosophical, scientific, and religious concerns. The volume is edited by Professor Bruce Kuklick of the University of Pennsylvania who has written extensively about James and about the history of American philosophy. In this volume, Kuklick provides an unusually thorough chronology of James's life to accompany James's texts.
For those readers with no prior familiarity with James, I suggest beginning with a brief essay "Answers to a Questionniare" (p. 1183) that James wrote in response to questions from a colleague at Harvard about the role of religion in life. In his answers, James briefly summarizes his theism and his conviction of the value of religious experience. He writes that "Religion means primarily a universe of spiritual relations surrounding the earthly practical ones, not merely relations of 'value,' but agencies and their activities". James says that his belief in immortality had increased over the years as he is "just getting fit to live." As to the authority of the Bible, James states that it is not his authority in religious matters. Rather, he describes it is "so human a book that I don't see how belief in its divine authorship can survive the reading of it."
This short questionnaire response provides a wedge into the over 1300 pages of text in this volume. James was trained as a physician and a scientist and was greatly impatient with what he viewed as philosophical abstractions. Yet religious concerns were at the heart of his thinking. James undertook the traditional philosophic attempt to reconcile the teachings of science with those of religion. His famous teaching of pragmatism was, as he stated in the first chapter of his book "Pragmatism" designed to to so. Other philosophical positions that James developed, including radical empiricism, pluralism, and meliorism were designed to honor the importance of human feeling and effort and to emphasize the large role of the spiritual in human life.
James long had the ambition of writing a systematic exposition of his philosophy in a book, but he never did so. (His final book, "Some Problems of Philosophy", published after his death was an attempt to do so, but it was left incomplete and sketchy. It is included in this volume). Thus, with the exception of "Some Problems" the books included in this collection are series of lectures that James delivered over the course of the years. They are beautifully written and aimed for the most part at an audience of nonspecialists. But, on the whole, the books consist more of suggestions and of paths for exploration than of detailed philosophical argumentation. Reading the books in this volume will show the reader how James's thought changed and developed over the years.
The first book in the volume, "The Varieties of Religious Experience" consists of the Gifford Lectures James delivered in Scotland at the turn of the Twentieth Century. The "Varieties" is still my favorite James book, with its unique combination of psychology and philosophy, as James attempt to explain the value of the religious life by describing the forms it takes in the lives of individuals from many times and places.
Probably the most famous single work of American philosophy was James's "Pragmatism" which again consists of a series of lectures delivered in New York City and Boston. In this book, James made high claims for the importance of philosophy and developed pragmatism as a method and as a philosophical theory of truth. In a subsequent book called "The Meaning of Truth", James gathered together thirteen of his essays, in addition to a Preface and two new essays, to try to explain in greater detail his theory of pragmatism and to answer objections to it. The "Meaning of Truth" is James's most difficult and technically dense book.
In his final book of lectures, "A Pluralistic Universe" James's thought turned in new and more speculative directions. The book continues James's longstanding attack on the absolute idealism, derived from Hegel, which was still preeminent in his day. James develops a philosophy he calls radical empiricism derived in part from the French philosopher Henri Bergson and in part from the German thinker Gustav Fechner. The book places limitations of the value of conceptual, scientific thinking looking instead to the stream of experience and the flow of human consciousness. In this book, James engages in speculative philosophy, adopts a form of idealism almost in spite of himself, and goes far beyond the pragmatism of "Pragmatism" and "A Theory of Truth". This book is James's fullest statement of his thought, and it does not always get the study it deserves.
As I mentioned, James left his final book, "Some Problems of Philosophy" incomplete, but what we have of it is a valuable complement to "A Pluralistic Universe." The essays in this volume cover a variety of topics, philosophical, psychological and otherwise, and, with the brief response to a questionnaire I mentioned at the outset of this review, provide a good approach to the longer works. I tend to like the more popularly-oriented of the essays, especially the great essay James wrote on "The Moral Equivalent of War." Again, this is an essay that newcomers to James need to read. The essay on "The True Harvard" has moving things to say about the intellectual life, and the "Address at the Centenary of Ralph Waldo Emerson" is a fitting tribute to its subject.
There is much to think and reflect about in this compilation of William James's later writings. His philosophy still has much to teach.
Robin Friedman
Remember: This book is volume 2 of a 2 volume set.......2006-02-27
The previous "reviewer" who criticized this book for failing to include The Will to Believe; Psychology, Briefer Course; and the essay on radical empiricism does have a point: those writings are important to understanding Mr. James's philosophy. However, what "A Reader" failed to discover in A Reader's exhasutive researches is that Library of America has issued a COMPANION volume to this work, entitled in a burst of literary inspiration William James--Writings 1878-1899: Psychology, Briefer Course / The Will to Believe / Talks to Teachers and Students / Essays.
Because the works that A Reader sorely misses were written PRIOR to 1902, one might expect they would appear in an earlier volume, maybe even one subtitled Writings 1878 to 1899. I point this out for information purposes only.
If you have any interest in William James (and you should), then buy both of these volumes. The LOA editions are not only authoritative, but also have excellent, tight bindings and wonderful paper--not to mention priced to sell.
Forget any other edition--If you want a book to read, enjoy, and re-read without breaking the bank or worrying about broken bindings or loose pages, then buy both of these books.
And look at what else is offered by the good people of Library of America.
The cash value of the American mind.......2005-11-16
There is more than one William James. James is philosopher, psychologist, and researcher in religious experience. In this volume are collected a number of his greatest works, including the incomparable 'Varieties of Religious Experience'. In this work James' own particular mental crisis is included, as is his development of the concept of 'twice- born'of that kind of human being who having gone through the dark night of the soul, emerges to see the world with a depth of understanding those 'once born' cannot know.
This volume also contains James summary statement of , what is often claimed to be, the only original philosophy invented in America, 'Pragmatism'. Along with C.S. Pierce and their pupil John Dewey , James is the great founding figure of ' pragmatism' of bringing a theory of truth before the world which stresses the consequences of the statement, the ' cash value' of the idea.
I myself prefer the depth of experiences offered in 'The Variety of Religious Experience' to the rather plain fare given in the purely philosophical writings.
But James is a great American classic, a 'must read' for those who would truly know the American mind and experience.
very good volume.......2005-07-02
in addition to the five full books, many of the collected essays are great, particularly an interview he did, his essay on the Philippine Question, on the Emerson Centennial, and others. For its small size and price, it does gather a great deal of stuff.
Philosophy of/in common sense.......2003-08-13
I loved this book. It's a bit of a long haul to read though as it encompasses I suppose many books in one volume. The author in my opinion writes very well, it might take a bit of getting used to but believe me it's well worth the perseverence! The information he provides seems to be concentrated in each sentence, so if you're in for a casual read with a thought here and there on whats being presented you're gonna struggle to get the full worth of this book. Having said that, understanding comes in levels and I think to deepen your realisation of some of the ideas presented here a scan re-read could be in order! Just a brief word about style and approach. Like I have said in the title, common sense seems to shine through on a lot of the ideas here, with James seemingly steering us home taking us away from our wayward thoughts and bringing us to that place where he appears to be totally grounded. Definitely some different and refreshing approaches though, with thoughts of "yeah, that's quite good, I might have come to that conclusion had I really thought about it" coming when you read some of the passages. But I suppose his real strength, is his ability to penetrate into the heart of issues and expose the core of the matter at hand, and divulge points using the succinctness of logic. As much as he asks of himself he will ask of others, I refer of course to his critics. Some of the passages look at those who oppose his ideas, and where his strict governance of himself is telling in the text, he exposes the lack of veracity and looseness in his opponents words.
Overall then, a great book, with some great ideas giving direction and purpose to those willing to invest in thought and definitely (due to the length!) in time!
Book Description
A hundred years after William James delivered the celebrated lectures that became The Varieties of Religious Experience, one of the foremost thinkers in the English-speaking world returns to the questions posed in James's masterpiece to clarify the circumstances and conditions of religion in our day. An elegant mix of the philosophy and sociology of religion, Charles Taylor's powerful book maintains a clear perspective on James's work in its historical and cultural contexts, while casting a new and revealing light upon the present.
Lucid, readable, and dense with ideas that promise to transform current debates about religion and secularism, Varieties of Religion Today is much more than a revisiting of James's classic. Rather, it places James's analysis of religious experience and the dilemmas of doubt and belief in an unfamiliar but illuminating context, namely the social horizon in which questions of religion come to be presented to individuals in the first place.
Taylor begins with questions about the way in which James conceives his subject, and shows how these questions arise out of different ways of understanding religion that confronted one another in James's time and continue to do so today. Evaluating James's treatment of the ethics of belief, he goes on to develop an innovative and provocative reading of the public and cultural conditions in which questions of belief or unbelief are perceived to be individual questions. What emerges is a remarkable and penetrating view of the relation between religion and social order and, ultimately, of what "religion" means.
Customer Reviews:
Varieties of Reading Experience.......2004-05-05
This book is a fascinating, thought-provoking meditation on religious issues related to William James' classic work. Taylor's take on religious developments in Western Europe/North America is fascinating and enlightening in several senses of the word. And while truly respectful of William James and his insights, Taylor is no cheerleader and convincingly discusses a number of James' key blind spots along with their probable sources. The book's brevity and readability belies the punch it packs.
The one glaring imperfection is the pedantic and pretentious refusal to translate French quotations, some of which seem like they're probably quite important. Too bad, I'll never know for sure.
What the heck?.......2002-09-20
Seeking enlightenment? Seek somewhere else? This "update" to the classic is a classic waste of time. Unlike the original, you will give it to your library to write it off on your taxes.
A reflection on religious belief and the state.......2002-06-29
This book is a collection of a series of lectures Charles Taylor gave reflecting on the legacy of William James. In thinking about James' work, Taylor reflects on the tensions between private religous experience and public religious expression; the problem of belief and unbelief; and the implications our religious beliefs have for our political organization. It is almost impossible to do justice to the richness of Taylor's thought in a short review.
Taylor's first task is to situate James within his own religious context. James inherited the strand of religious belief that was quintessentially Protestant -- with an emphasis on private feeling as against public expression. For James, the ultimate religious experience is private and fundamentally individual. This precludes James from fully grasping the types of religious expression that are more communally-based.
Taylor's second task is to reflect on James personal struggle with the question of belief and unbelief. In James' day a strong argument was being made that religious belief is intellectually dishonest. Taylor offers a good summary of James' defense of belief as a viable choice.
Finally, Taylor integrates James' thought with the question of how our religious belief interacts with our political structures. Taylor offers an invaluable historical narrative of the variety of relationships between religion and state that we have seen in the past. In doing so, he makes our current dilemmas much clearer. We are moving from a country that has a broad consensus in some sort of belief, but which allows individuals to join whatever church best gives expression to that experience, to a country in which there is no such broad consensus. If there is no shared understanding of the sacred, we are forced to ground our political structures in the purely human. It is not yet clear whether the new project will succeed, but in his reflections on the tensions between belief and unbelief and their relationship to our political organization, Taylor can only enhance our discussions as we move forward into this virgin territory.
Taylor's book does presume that the reader has a fairly sophisticated historical sense. And he often makes reference to the situation in France, which can be a bit opaque to those who lack a basic familiarity with French culture. Indeed, he often quotes from French writers without offering a translation. Still, the book offers valuable insights, even to those without the background to fully grasp everything he writes.
Product Description
Being The gifford Lectures On Natural Religion Delivered At Edinburgh In 1901-1902.
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Quaker Journals: Varieties of Religious Experience Among Friends
Howard H. Brinton
Manufacturer: Pendle Hill Publications
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Customer Reviews:
A joy to read.......2000-11-24
The dry title of this book is deceiving. Although Brinton thoroughly researched his subject -- the spiritual autobiographies (called journals) of the members of the Religious Society of Friends -- this is not an academic work. It lives up to its subtitle as an exploration of the religious experiences of Friends through their own words with engaging anecdotes and excerpts as well as insightful comments. These ordinary people spoke movingly and charmingly about their spirtual lives. I not only bought this book but sought out two of the original journals to read.
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