Gerardus van der Leeuw held a similar position from the point of view of
religious phenomenology.
Religious phenomenology and history are not two sciences but are two complementary aspects of the integral science of religion, and the science of religion as such has a well - defined character given to it by its unique and proper subject matter.
In this domain, the books of Henry Duméry contribute incontestably principles which will serve to inspire the work of
religious phenomenology.
These considerations are central to
religious phenomenology.
So conceived,
religious phenomenology is the religious understanding (Verständniss) of history; it is history in its religious dimension.
It is not without reason that Van der Leeuw, the great master of
religious phenomenology, prescribed that
religious phenomenology should constantly appeal to history.
Not exact matches
The result was a
phenomenology of the
religious experience that began with the objective data of religion (in the Rav's case halakah), which the believer must appropriate for himself.
Finally, there emerged in this century still another school, opening up a new avenue to the investigation of
religious phenomena:
phenomenology.
Is there a way for metaphysics to be conversant with ontology and
phenomenology that will allow us to develop a meaningful non -
religious / non-metaphysical answer to such questions?
One may wonder whether Duméry does not in fact compromise them through his own attempts to surpass others, either in belittling the importance of the positive data through insufficient information or in compromising the results of
phenomenology by a reduction which risks bringing us back to an immanentism of
religious knowledge, which is really a transcendence of
religious reality.
Phenomenology, on the other hand, gives the historical disciplines that sense of the
religious which they are not able to capture.
Indeed, the thesis according to which
religious representations are, like all determinate expressions, a manifestation of the creativity of the mind and thus referred ultimately to reason, fails to recognize the special contribution of
phenomenology, which is the irreducibility of these representations to purely rational functions.
She identifies five methods used by
religious educators: case study, gestalt,
phenomenology, narrative, and conscientizing.
Korean - born Lee Ufan, the architect of Mono - ha theory, drew upon the
phenomenology of Martin Heidegger and the
religious philosophy of Nishida Kitarō to challenge modern Western aesthetics and theories of ontology.
Abstract: A study of the biblical texts allows a classification of
religious coping strategies according to their
phenomenology: the preventive strategy, the «quest for meaning» strategy and the «prayer» strategy.
A study of the biblical texts allows a classification of
religious coping strategies according to their
phenomenology: the preventive strategy, the «quest for meaning» strategy and the «prayer» strategy.