Mysticism, Nature and Assessment of [addendum]
Since the 1960s, philosophical controversies concerning the nature of mysticism mainly surround the relationship between mysticism and language, and the typology of mysticism. Moreover, as standard empiricist epistemologies no longer dominate the scene, new types of epistemology, which grant mystical experiences much more evidential force, have been formulated.
Mysticism and Language
Concerning the relationship between mysticism and language, some believe that mysticism transcends language, as reflected in the claim that mysticism is essentially ineffable. Taken literally, this claim generates many paradoxes, and Keith Yandell (1993, chaps. 3–5) has made sharp criticisms of various versions of the ineffability thesis (Alston 1992, Matilal 1992).
At the other end of the spectrum, Steven Katz claims that mystical experiences are largely constructed out of the language provided by the mystics's conceptual framework and practice. His work has been largely responsible for the contextualist turn in the study of mysticism in the 1980s (Katz 1978, 1983). This kind of mystical constructivism has been fiercely contested, especially by Robert Forman (1990, 1998, 1999). He argues for the universality of the "Pure Consciousness Event," which is a purely nonconceptual state of consciousness without any intentional object, and that mystical constructivism cannot adequately explain mysticism's unpredicted and novel nature. Jess Hollenback (1996) provides cases of paranormal mystical experiences that "shatter the recipient's previous expectations" (p. 15). William Wainwright (1981) contends that while mystical experiences are shaped to some extent by the mystics's traditions, it does not follow that those experiences are entirely determined or created by those traditions.
It seems hazardous to make universal statements about the relationship between mysticism and language.
The Assessment of Mysticism and the Demise of Foundationalism
Since the 1980s, there is a revival of the argument from mystical experience. Richard Swinburne (1979) defends the "Principle of Credulity," which says we should trust our experiences unless there are special considerations to the contrary. William Alston has defended the rationality of mystical perception by propounding his "doxastic practice" approach. By "doxastic practice" Alston means a system of belief-forming mechanisms. His Perceiving God(1991) is an impressive work which argues that it is practically rational to regard all socially established doxastic practices as prima facie reliable. It is important to note that Alston requires those doxastic practices to have a significant degree of self-support, and an internal overrider system.
Alston's sophisticated argument has attracted a lot of criticisms (Fales 2004). Space does not permit detailed discussions of the debate. It is important to appreciate the significance of Alston's work (together with Swinburne, Yandell, and Gellman) as a new research project in epistemology. They are not only reviving natural theology, but also proposing a new approach that navigates between strong foundationalism and postmodern relativism. They admit our epistemic base is fallible but they advocate an attitude of prima facie trust to replace Cartesian doubt. While "trust without infallible proof" was formerly treated as irrational, they suggest that the spirit of rationality should instead be construed as "trust until shown otherwise by criticisms."
They maintain the emphasis on experience but try to break loose of the straightjacket of traditional empiricism by broadening the evidential base of experience. The basic rationale is that in the end we need to adopt an attitude of basic trust (i.e., a trust that cannot be non-circularly justified) toward our perceptual experiences. It would be unfair to grant this kind of basic trust to sense experiences alone while adopting skepticism toward other kinds of perceptual experiences. In the end, the epistemic assessment of mysticism will probably depend on the ability of this radically new epistemology to withstand objections. The controversy is still raging.
Religious Experience.
Bibliography
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