Religious Inspiration Research Articles

Our Experience of the Ultimate

My title is of course a variation on Professor H. D. Lewis' well-known Our Experience of God. There he expounded a variety of religious intuitionism, which stands in the line of Schleiermacher, Rudolf Otto and Martin Buber. These and other writers have characteristically made ‘the move to experience’, as a new blend of natural and revealed theology. The move makes a great deal of sense. On the one hand it grounds belief at a time when the older natural theology apparently had crumbled. On the other hand, it points to the dynamics of religious inspiration and gave a new perspective on revelation. It softens both reason and faith, of course, but it also provides a defence against skepticism. It fits well with a liberal attitude to scriptures and tradition. So there are manifest advantages of the move to experience, for those who wish to make it in the context of the Western theistic tradition. The writers I cited above, and Professor Lewis himself, have discussed religious experience from a mainly Western and theistic angle – even Otto with his great comparative concerns did so; and more needs to be said about the nature of religious experience in the broader context of Eastern and other religions. Lewis, however, paid attention to this wider problem, for instance in his 1963 article ‘Buddha and God’. In some respects this issue of the relationship of apparently non-theistic religions to theism is the most important one in contemporary crosscultural philosophy of religion.

Essential Idioms in English: A New Revised Edition

Donohue, John W. 1972. Paulo Freire: philosopher of adult education. America 127(6): 167-170. Elias, John L. 1974. A comparison and critical evaluation of the social and educational thought of Paulo Freire and Ivan Illich: with a particular emphasis upon the religious inspiration of their thought. Ed. D. dissertation, Temple University. Freire, Paulo. 1970a. Cultural action for freedom. Monograph Series Number 1. Cambridge, Massachusetts: Harvard Educational Review and Center for the Study of Development and Social Change. Freire, Paulo. 1970b. Pedagogy of the oppressed. New York: Herder and Herder.

Saints and Society: The Two Worlds of Western Christendom, 1000-1700

In Saints and Society, Donald Weinstein and Rudolph M. Bell examine the lives of 864 saints who lived between 1000 and 1700 and the perceptions of sanctity prevalent in late medieval and early modern Europe. They also provide a substantial body of information on the people among whom the saints lived and by whom they came to be venerated. In the first part, the authors give close consideration to what the saints' lives reveal about childhood, adolescence, and adulthood; the impact of religious inspiration upon family bonds; and family influences upon religious behavior. The second part provides a composite picture of piety and its changing configuration in Latin Christendom. With the assistance of statistical analysis, the authors answer questions involving the popular perception of holiness, social class, and gender.

The Kathakali Theatre

On the southern coast of India, the three-hundred-year-old Kathakali ritual theatre still flourishes, a mixture of dance and pantomime, religious inspiration and mythological tradition. This essay is neither an aesthetic analysis of Kathakali nor a study of its origins or its relationship to other forms of Indian theatre, for my main purpose in studying Kathakali was to acquaint myself with a specific technique and assess the possibilities of adapting it for the training of European actors.According to the Kali chronogram Grahya Stutirgathaih, the gods made important contributions to the Indian theatre. Krishna appeared in Kalikut in 1657. He met a high priest and gave him a peacock feather; to celebrate this extraordinary event, the Krishnattam was created. It was a religious dance drama which glorified Krishna's exploits and the prowess of his Gopies. The spectacle soon became famous all through the state of Malabar.

The Meaning of Kinship Terms1

American AnthropologistVolume 62, Issue 1 p. 58-80 Free Access The Meaning of Kinship Terms1 ANTHONY F. C. WALLACE, ANTHONY F. C. WALLACE Eastern Pennsylvania Psychiatric Institute and University of PennsylvaniaSearch for more papers by this authorJOHN ATKINS, JOHN ATKINS Eastern Pennsylvania Psychiatric Institute and University of PennsylvaniaSearch for more papers by this author ANTHONY F. C. WALLACE, ANTHONY F. C. WALLACE Eastern Pennsylvania Psychiatric Institute and University of PennsylvaniaSearch for more papers by this authorJOHN ATKINS, JOHN ATKINS Eastern Pennsylvania Psychiatric Institute and University of PennsylvaniaSearch for more papers by this author First published: February 1960 https://doi.org/10.1525/aa.1960.62.1.02a00040Citations: 88 1 We wish to acknowledge our gratitude to Harold Conklin, J. L. Fischer, Walter Gold-schmidt, Ward Goodenough, and David Schneider for helpful advice both in matters of analysis and of style. AboutPDF ToolsExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL REFERENCES CITED Barnett, H. G. 1953 Innovation. New York, McGraw-Hill. Barton, A. H. 1955 The concept of property-space in social research. In The language of social research, P. F. Lazarsfeld and Morris Rosenberg eds., Glencoe, The Free Press. Birkhoff, Garrett and Saunders MacLane 1941 A survey of modern algebra. New York, Macmillan. Edmonson, M. S. 1957 Kinship terms and kinship concepts. American Anthropologist 59: 393– 433. Fischer, J. L. 1958 Genealogical space. Unpublished manuscript read at annual meeting of American Anthropological Association, Washington. Greenberg, J. H. 1949 The logical analysis of kinship. Philosophy of Science 16: 58– 64. Goodenough, W. H. 1951 Property, kin, and community on Truk. New Haven, Yale University Press. Goodenough, W. H. 1956 Componential analysis and the study of meaning. Language 32: 195– 216. Goodenough, W. H. 1957 Componential analysis of Lapp kinship terminology. Unpublished manuscript read at annual meeting of American Anthropological Association, Chicago. Kroeber, A. L. 1909 Classificatory systems of relationship. Journal of the Royal Anthropological Institute 39: 77– 84. Lounsbury, F. G. 1956 A semantic analysis of the Pawnee kinship usage. Language 32: 158– 194. Metzger, Duane 1957 The formal analysis of kinship: II. special problems as exemplified in Zuni. Unpublished manuscript read at annual meeting of American Anthropological Association, Chicago. Morris, C. W. 1955 Foundations of the theory of signs. In International Encyclopedia of Unified Science. Otto Neurath and others eds., Vol. 1. Chicago, University of Chicago Press. Murdock, G. P. 1949 Social structure. New York, Macmillan. Osgood, C. E. 1957 The measurement of meaning. Urbana, University of Illinois Press. Romney, A. K. and P. J. Epling 1958 A simplified model of Kariera kinship. American Anthropologist 60: 59– 74. Romney, Jay 1957 The formal analysis of kinship: I. general analytic frame. Unpublished manuscript read at annual meeting of American Anthropological Association, Chicago. Wallace, A. F. C. 1956a Mazeway resynthesis: a bio-cultural theory of religious inspiration. Transactions of the New York Academy of Sciences 18: 626– 638. Wallace, A. F. C. 1956b Revitalization movements. American Anthropologist 58: 264– 281. Citing Literature Volume62, Issue1February 1960Pages 58-80 ReferencesRelatedInformation

Mazeway resynthesis; a biocultural theory of religious inspiration.

Transactions of the New York Academy of SciencesVolume 18, Issue 7 Series II p. 626-638 SECTION OF ANTHROPOLOGY: MAZEWAY RESYNTHESIS: A BIOCULTURAL THEORY OF RELIGIOUS INSPIRATION* Anthony F. C. Wallace, Anthony F. C. Wallace Eastern Pennsylvania Psychiatric Institute, and University of Pennsylvania, Philadelphia, Pa.Search for more papers by this author Anthony F. C. Wallace, Anthony F. C. Wallace Eastern Pennsylvania Psychiatric Institute, and University of Pennsylvania, Philadelphia, Pa.Search for more papers by this author First published: May 1956 https://doi.org/10.1111/j.2164-0947.1956.tb00491.xCitations: 33 † This paper was presented at a meeting of the Section on April 23, 1956. AboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinkedInRedditWechat Citing Literature Volume18, Issue7 Series IIMay 1956Pages 626-638 RelatedInformation

Values in Speaking

I am addressing you this evening in a somewhat unfamiliar theme: that of “logical values” or “values in speaking.” I do so since the points I want to raise come up very constantly in contemporary discussion, and yet are seldom made the object of explicit reflection. There are, it is plain, a large number of qualities which appeal to us in our utterances, whether in the setting forth of our notions in words, or in the weaving of such words into sentences. And they may be said to appeal to us in a peculiar manner, and to satisfy a special set of interests in us, which we may group together as the “logical side” of our nature. Thus most people would say that clarity, relevance, coherence, solid significance and simplicity were merits in speaking, and that so also was truthful conformity to the facts of experience, whether in their general outline or their concrete detail. And everyone would admit readily that such excellences “belonged together,” that they were somehow akin, and that they differed profoundly from such virtues in speaking as poetic felicity, practical helpfulness, or moral and religious inspiration. And most people would also be willing to say, with a great deal of obscurity and most puzzling conviction, that the appeal of such qualities wasn't “merely momentary and personal,” but had something “solid” and “universal” about it, that a man would be foolish not to value such qualities, and that he couldn't help valuing them if he only thought of them sufficiently. And we should recommend such qualities to the approval of others with an air of earnestness and authority, setting them on a level, in this respect, with those other excellences that are called “ethical” and “aesthetic.” But while we could back our recommendation in the last two types of case with a great deal of systematic doctrine, built up in centuries of reflection, we should have little to bring forward in the former case, since the excellences that I want to call “logical,” though often acknowledged, have seldom been made the objects of systematic reflection. Perhaps this is due to the fact that the “true” has generally been ranged alongside of the “good” and the “beautiful” as a species of “ultimate value.”

Hausa Verse Prosody

THE PUBLISHED POETIC MATERIAL in Hausa can be divided into two main categories.' There is first the poetry of religious inspiration composed by the Mohammedan learned men, the 'Malams' (sing. malamt, pl. mdlamdy). This poetry is circulated in written form and employs classical Arabic meters. It is usually sung without instrumental accompaniment. The other main type is that of the itinerant individual singer and drummer who sings in the intervals between the dances. This poetry is unwritten; the subject matter is nonreligious, comprising the three genres of yabo 'song of praise,' zambo 'satire,' and bege 'love song.' It is sung with instrumental accompaniment. Though the rhythm is quantitative,

Religious Influences on the art of Jean-Louis Forain

One of the most significant characteristics of the development of modern European art has been the comparative absence of religious subject matter.1 The reasons for this are not hard to find, and a gradual weakening of religious inspiration in the representational arts may be traced back to the Renaissance. The result has been to make really modern examples of biblical art seem rare and unusual. The work produced for the Church, though large in quantity, has been uniformly pale and lifeless, and has not attracted the attention of important or progressive artists. It is thus a matter of more than passing interest to find genuinely beautiful and profound pictures dealing with the themes which were once the mainstay of western art. The religious etchings and lithographs of Jean-Louis Forain constitute just such a body of material, and although they have already received the critical acclaim which is their due, little attention has been devoted to the problem of their origin. Exceptions are interesting in any...