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The Varieties of Religious Experience: A Study in Human Nature Paperback – Aug 20 2009

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Product Details

  • Paperback: 548 pages
  • Publisher: BiblioLife (Aug. 20 2009)
  • Language: English
  • ISBN-10: 1113491272
  • ISBN-13: 978-1113491275
  • Product Dimensions: 20.3 x 2.8 x 12.7 cm
  • Shipping Weight: 590 g
  • Average Customer Review: 5.0 out of 5 stars  See all reviews (1 customer review)

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By Pieter Uys HALL OF FAMETOP 100 REVIEWER on Oct. 21 2009
Format: Paperback
This landmark work remains one of the most influential books ever on psychology and spirituality. The style is accessible and engaging, consistently interesting with well-reasoned arguments. Religions are not compared; the study is restricted to the experiences of the individual. The field of study is clearly defined and circumscribed. Chapter titles include Religion & Neurology, the Reality of the Unseen, the Religion of Healthy-Mindedness, the Sick Soul, the Divided Self & the Process of Unification, Conversion, Saintliness, Mysticism and Philosophy.

James considers the feelings, actions and experiences of individuals, insofar as they understand themselves to be in a relationship with whatever they consider the Divine. It is thus about the religion of everyday life and has nothing to do with churches and dogma. This is similar to what emerges when Geza Vermes explores the Authentic Gospel of Jesus; there's very little on doctrine but much about relationships and behavior towards others.

He mentions the importance of the passionate side of religion and its power of adding enchantment to life. Dealing objectively with a wide spectrum of observed and personally related religious experiences, James quotes from the autobiographical writings of famous authors, theologians and mystics from many traditions including Whitman, Luther, Voltaire, Emerson and Tolstoy.

In his own words: "Both thought and feeling are determinants of conduct, and the same conduct may be determined either by feeling or thought.
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Most Helpful Customer Reviews on (beta) 39 reviews
25 of 27 people found the following review helpful
Read the original, this copy leaves out indespensible footnotes May 11 2013
By Amazon Customer - Published on
Format: Paperback Verified Purchase
I read the original from my local library and wanted to have my own copy. This version however does not hold a candle as it is without all the footnotes and examples that makes the original so rich.
7 of 7 people found the following review helpful
very poor printed another reflection on the content July 21 2013
By Jpet - Published on
Format: Paperback Verified Purchase
This is one of the worst printed editions I have ever purchased. Find a different edition to buy.

The edition I am talking about in this review:
Paperback: 284 pages
Publisher: Trinity Press (September 5, 2013)
Language: English
ISBN-10: 1619491168
ISBN-13: 978-1619491168
Product Dimensions: 0.6 x 7.9 x 9.8 inches
Cover art: Sun on the horizon in the background with arm and hand in front of the sun in the foreground; all in sepia tones.

Here and there throughout the text there are typographical errors. The most common is that one sentence will end with a period and the next begin with no white space between. For the most part, just when this happens seems to be arbitrary. It does seem to occur consistently any time a sentence ends with a close quotation mark. These typographical errors happen so often that it became quite annoying to me.

Sometimes a period will appear somewhere in a running sentence, requiring several re-readings to untangle what is going on. Likewise, an opening or closing quotation mark will be left out in running text, again calling for multiple re-readings. For example on p.24 you find "The simplest functions of physiological life," he writes may be its ministers. Every one of who...[and on for nine more lines, until]...that promises to bear us towards it." This involves going back up ten lines to find the typographic error "The simplest functions of physiological life," he writes[, "]may be..." If this sort of thing happened a few times in the entire work, that would be one thing. Instead, these editorial errors happen so often that reading becomes a pain.

Just go on to the top of the next page (25) and find " makes our task difficult to have to deal so muck with..." It should read "deal so much with..."

Throughout James gives long quotations from primary sources. In this edition these long quotations are not set off in indented blocks as one would expect, but instead run as body text and are merely enclosed in quotation marks. Further, these long quotations are often run together with the resumption of the body text without starting a new paragraph. Again, this happens so often that it became quite annoying to me.

Given that this work has been continuously in print since 1902, there is no excuse for the editorial disaster of this edition. Further, there is no copyright page giving the information about this edition and the publisher. Is this even a legal edition?
10 of 11 people found the following review helpful
One of my top favorite non-fiction for the past 35 years Nov. 5 2012
By Lisianne - Published on
Format: Kindle Edition
I'm 56 now and first read this book when I was 20 and have read it many times since. I have used it for college papers and sermon-writing. What I like best: it's basically a set of case studies of how human beings have experienced religion without promoting a particular belief. It was written in the early 20th century but every bit as relevant today as it was then.
9 of 10 people found the following review helpful
Well worth reading April 21 2014
By MsColleen - Published on
Format: Kindle Edition Verified Purchase
I've read James' Varieties of Religious Experience several times, and consistently find it interesting.

I've been interested in comparative religious studies for decades, but especially after a crisis of faith required me to start asking "what do I believe" and "why do I believe it." I would have been well-served to discover this book during that period; James would have given me insights into my journey.

One of the many insights James discusses is the difference between the "once-born" and the "twice-born." The once-born are those who have a healthy mind while the twice-born have a morbid mind. The once-born come to faith with a lightness of spirit while the twice-born come to faith with a heart filled with guilt over sin. One leads to a liberal tradition, the other to a conservative tradition.

The book is a joy to read, with a comfortable style and countless examples to highlight points that James is making. I encourage anyone who is interested in comparative religious studies to read Varieties of Religious Experience. It will be time well spent.
4 of 4 people found the following review helpful
By Steven H Propp - Published on
Format: Paperback
William James (1842-1910) was an American philosopher (noted for his influence on Pragmatism) and psychologist (the first educator to offer a psychology course in the U.S.; see his Principles of Psychology); he was also the brother of the novelist Henry James. He wrote many other books, such as Pragmatism and The Meaning of Truth, The Will to Believe, Essays in Radical Empiricism, etc. [NOTE: page numbers correspond to a 406-page Mentor paperback edition.]

He wrote in the Preface, "This book would never have been written had I not been honored with an appointment as Gifford Lecturer on Natural History at the University of Edinburgh. In casting about me for subjects of the two courses of ten lectures each for which I thus became responsible, it seemed to me that the first course might well be a descriptive one on `Man's Religious Appetites,' and the second a metaphysical one on `Their Satisfaction Through Philosophy.' But the unexpected growth of the psychological matter as I came to write it out has resulted in the second subject being postponed entirely, and the description of man's religious constitution now fills the twenty lectures. In Lecture XX I have suggested rather than stated my own philosophical conclusions.... I hope to be able at some later day to express them in more explicit form." (Pg. ix)

He begins the third lecture with the statement, "Were one asked to characterize the life of religion in the broadest and most general terms possible, one might say that it consists of the belief that there is an unseen order, and that our supreme good lies in harmoniously adjusting ourselves thereto. I wish during this hour to call your attention to some of the psychological peculiarities of such an attitude as this, of belief in an object which we cannot see." (Pg. 58)

In his chapter on Conversion [IX], he says, "In his recent work on the Psychology of Religion, Professor ([E.D.] Starbuck of California has shown by a statistical inquiry how closely parallel in its manifestations the ordinary `conversion' which occurs in young people brought up in evangelical circles is to that growth into a larger spiritual life which is a normal phase of adolescence in every class of human beings. The age is the same, falling usually between fourteen and seventeen. The symptoms are the same---sense of incompleteness and imperfection; brooding, depression, morbid introspection, and sense of sin; anxiety about the hereafter; distress over doubts, and the like. And the result is the same--a happy relief and objectivity, as the confidence in self gets greater through the adjustment of the faculties to the wider outlook. In spontaneous religious awakening... and in the ordinary storm and stress and moulting-time of adolescence, we may also meet with mystical experiences, astonishing the subjects by their suddenness, just as in revivalistic conversion. The analogy, in fact, is complete; and Starbuck's conclusion...would seem to be the only sound one: Conversion is in its essence a normal adolescent phenomenon, incidental to the passage from the child's small universe to the wider intellectual and spiritual life of maturity." (Pg. 164)

He adds, "Some persons... never are, and possibly never under any circumstances could be converted. Religious ideas cannot become the centre of their spiritual energy. They may be excellent persons, servants of God in practical ways, but they are not children of his kingdom. They are either incapable of imagining the invisible; or else... they are life-long subjects of `barrenness' and `dryness.' Such inaptitude for religious faith may in some cases be intellectual in its origin. Their religious faculties may be checked in their natural tendency to expand, by beliefs about the world that are inhibitive... To the end of their days they refuse to believe, their personal energy never gets to its religious centre, and the latter remains inactive in perpetuity. In other persons the trouble is profounder. There are men anaesthetic on the religious side, deficient in that category of sensibility... All this may, however, turn out eventually to have been a matter of temporary inhibition. Even late in life some thaw, some release may take place... and the man's hard heart may soften and break into religious feeling. Such cases more than any others suggest the idea that sudden conversion is by miracle." (Pg. 167-168)

In the lectures [XVI & XVII] on Mysticism, he observes, "The words `mysticism' and `mystical' are often used as terms of vague reproach, to thrown at any opinion which we regard as vague and vast and sentimental, and without a base in either facts or logic...I will... simply propose to you four marks which... may justify us in calling it mystical for the purpose of the present lectures... 1. Ineffability---The handiest of the marks... is negative. The subject of it immediately says that it defies expression, that no adequate report of its contents can be given in words... its quality must be directly experienced... 2. Noetic quality... mystical states seem to those who experience them to be also states of knowledge. They are states of insight into depths of truth unplumbed by the discursive intellect. They are illuminations, revelations, full of significance and importance, all inarticulate though they remain... 3. Transiency---Mystical states cannot be sustained for long... at most an hour or two, seems to be the limit beyond which they fade into the light of common day... 4. Passivity... the mystic feels as if his own will were in abeyance, and indeed sometimes as if he were grasped and held by a superior power... Mystical states... are never merely interruptive. Some memory of their content always remains, and a profound sense of their importance. They modify the inner life of the subject between the times of their recurrence." (Pg. 292-294)

In the concluding lecture [XX], he states, "It does not follow, because our ancestors made so many errors of fact and mixed them with their religion, that we should therefore lave off being religious at all. 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. You see now why I have been so individualistic throughout these lectures, and why I have seemed to bent on rehabilitating the element of feeling in religion and subordinating its intellectual part." (Pg. 378-379) "We must... make inquiry into the intellectual content itself. First, is there, under all the discrepancies of the creeds, a common nucleus to which they bear their testimony unanimously? And second, ought we to consider the testimony true? I will... answer [the first question] in the affirmative. The warring gods and formulas of the various religions do indeed cancel each other, but there is a certain uniform deliverance in which religions all appear to meet. It consists of two parts: 1. An uneasiness; and 2. Its solution. 1. The uneasiness... is a sense that there is something wrong about us as we naturally stand. 2. The solution is a sense that we are saved from the wrongness by making proper connection with the higher powers." (Pg. 383)

This is one of the most fascinating psychological and philosophical studies of religion that has ever been made; yes, it's true that James overemphasizes the "WOW!" kinds of religious experiences; and, in addition to downplaying the "intellectual" aspects, nearly ignores the more "everyday" types of religious experiences. Such caveats aside, this book is "must reading" for anyone seriously studying religion.

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