A purportedly super sense-perceptual or sub sense-perceptual experience granting acquaintance of realities or states of affairs that are of a kind not accessible by way of sense perception, somatosensory modalities, or standard introspection. We can further define the terms used in the definition, as follows: For example, a person can have a super sense-perceptual experience while watching a setting sun.
Katz at no point explicitly defines mysticism is not in the least bit surprising. Christian mystics have Christian mystical experiences, Jewish mystics, Jewish mystical experiences, and Hindu mystics, Hindu mystical experiences.
Does this then mean that Katz abandons all possibility of a comparative phenomenology of mysticism? Not entirely, though he states that such projects have in the past been fatally flawed: Nevertheless, Katz opens the door — just the tiniest crack!
Katz leaves no guesswork concerning his position on the mediation of mystical experience. Moreover, quite a bit of positive information is usually conveyed in reports of mystical experiences, much to the contrary of claims that mystical experience is ineffable: And this fact should be taken as paradigmatic of mystical systems universally; despite their avowal of neti neti, the reality is otherwise.
Rather, they eliminate the possibility of all phenomenological inquiry and comparison: So while Katz does not hypothesize about the expressibility or inexpressibility of mystical experience, he does recognize the difficulties that some mystics have had in expressing the transcendent as well as the creative techniques that some mystics have employed in order to express their belief that the transcendent and experience thereof are inexpressible.
Is Katz, however, dogmatically defending difference at the expense of similarity?
Does Katz leave any ground whatsoever for a comparative phenomenology of mystical experience? Katz accuses so-called perennialists or essentialists of ignoring much of the data of mysticism, most notably below: Such presentations, whatever their appearance, are independent of the data and brook no contradiction.
But has Katz himself apprised himself of all the relevant data, or has he conducted his research and formulated his theories from within the safe confines of religious-cultural studies?“Language, Epistemology, and Mysticism” () by Steven T.
Katz is now a classic essay in research on mysticism. I argue that it, and Katz's work on mysticism as a whole, has been largely. Mysticism and Philosophical Analysis. Steven T. Katz (ed.) - - Oxford University Press. 37 Katz, “Language, Epistemology, an d Mysticism,” 38 Forman, like Stace, hold s the view tha t there is p erennial m ystical core tha t is common to m ystics o f all time s a nd places.
Smith, Huston, , “‘Come Higher my Friend’: The Intellective Mysticism of Meister Eckhart,” in Doors of Understanding: Conversations in Global Spirituality in Honor of Ewert Cousins, Steven Chase (ed.), Quincy, IL: Franciscan Press, – In Steven T Katz s essay Language, Epistemology and Mysticism, the pre-experimental conditions he writes of are the circumstances surrounding a person who experiences a mystical occurrence.
The argument is that mystical experience is a personal event that happens differently for any per. Leaning and nodding, Tallie can put a price on a comprehensive analysis of steven katzs language epistemology and mysticism her kings or boilermakers, maybe.
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