By Peter Chong-Beng Gan
This e-book represents a examine of Evelyn Underhill’s foremost paintings on mysticism, utilizing Hegel’s dialectics and Kant’s idea of the elegant as interpretive instruments. It particularly makes a speciality of fashionable gains of Underhill’s textual content: the outline of the paranormal existence as one permeated via an severe love among the mystic and countless truth, and the specified delineation of phases of mystical improvement. Given those positive factors, the textual content lends itself to a building of a helpful discourse predicated on dialecticism, sublimity, and mysticism. The booklet additionally articulates a few insights into the content material and nature of the writings of Christian mystics.
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Additional resources for Dialectics and the Sublime in Underhill's Mysticism
The absence of necessary causal series of events pervading the whole universe makes an allowance for the presence of creativity and free will of the subject. Bergson’s case for creativity, and by implication, the possibility of transcendence, is congruent with Underhill’s subscription to the necessity of immanence and transcendence for mystical intimacy. Another virtue Underhill finds in vitalism resides in what she feels vitalism represents. For her, as an opposition to the Classical Greek emphasis on being, vitalism endorses the importance of becoming.
There might be perfectly rational explanations for mechanically causal operations of physical matter, but due to limitations of our knowing faculty, these explanations elude us. Hence, physicalists argue that vitalists have no justification in imputing mysterious and inexplicable initiating forces in events simply because they, the vitalists, are unable to provide logical explanations for those apparent gaps. Interestingly, neither of these two camps has conclusively demolished the standpoint of the other.
There is a version of physicalism that is non-reductive and accommodating of free will and indeterminism (see Davidson 1980/2001, pp. ). The gaps between living consciousness and inert matter may be a problem confined to epistemology. There might be perfectly rational explanations for mechanically causal operations of physical matter, but due to limitations of our knowing faculty, these explanations elude us. Hence, physicalists argue that vitalists have no justification in imputing mysterious and inexplicable initiating forces in events simply because they, the vitalists, are unable to provide logical explanations for those apparent gaps.
Dialectics and the Sublime in Underhill's Mysticism by Peter Chong-Beng Gan