Abstract
Abstract This paper concentrates on the transformative impact of religious conversions. I understand religious conversions here as all individual spiritual transformations that either create an essentially new religious experience or substantially intensify an existing religiosity. The transformative impact of these transformations consists not only in modifying life perspectives or values, but also (and more substantially) in altering the very structure of personal experience. They can even bring significant changes in the phenomenal character of individual life-worlds, which are then experienced as perceived “differently”. This reflects on the possibilities the phenomenological method possesses to describe (and understand) these changes, and mainly discusses the applicability of Husserl’s analyses in Ideas 2 of the double constitution of body. On this basis, I suggest an explanatory model of transformative localizing/layering.
Highlights
What do religious conversions mean for phenomenology? They reveal with the utmost intensity how a human life-world can be transcribed
With the help of the transitive-topological model, I believe, phenomenology may track the transformative impact of religious conversions from a religious insight in a convert’s consciousness to its inscription in a layer-of-transcription that belongs to an individual life-world
This paper searched for a phenomenological way to theorize changes in the very sensory appearing of religious converts’ life-worlds
Summary
What do religious conversions mean for phenomenology? They reveal with the utmost intensity how a human life-world can be transcribed. In this paper I want to claim that the new appearance of the convert’s life-environment can be explained by connecting the environmental emergence with a transformative transcription of the life-world. With the help of the transitive-topological model, I believe, phenomenology may track the transformative impact of religious conversions from a religious insight in a convert’s consciousness to its inscription in a layer-of-transcription (i.e. the transcribable layer) that belongs to an individual life-world. In paragraph 4, I interpret in greater detail how Husserl conceptualizes layering of experience in relation to the localization of sensations upon my body On this basis, I suggest an explanatory model of transformative localizing/layering and discuss its applicability in theorizing the transformative impact of religious conversions
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