Document Type : Original Article

Author

Faqulty Member of the Department of Islamic Studies, Payame Noor University, Tehran, Iran.

Abstract

Today, religious experience with its structure and scope constitutes one of the basic topics of the psychology of religion and contemporary philosophy of religion. Thus, the formation of the view of religious experience and the scope of its discussions in the West mainly came about following the challenges of philosophers such as Descartes to Hume and Kant who questioned the theological arguments of Madrasi and expanded with Schleier Macher's thoughts. In his famous work, Christian Faith, Schleier Macher claimed that religious experience is not a cognitive and intellectual experience, but a "feeling of absolute dependence". As today, the discussion of religious experience has been one of the most important topics since the 18th century and from that period until now, thinkers in various fields of study such as philosophy of religion, the new word, science of religion and psychology of religion, etc. Its nature, its scope of study, its function in human life and the essence of religion or its truth or falsity have drawn various opinions in these time periods. Among them, phenomenologists and philosophers of religion have drawn dimensions and characteristics for religion, one of which is the experimental dimension of religion. In the thought of constructivists such as Proudfoot and Katz, who emphasize the mystical dimension of religious experience in explaining it, they believe that the nature of religious experience is influenced by the network of subjective beliefs and concepts of the subject and that experiences are devoid of beliefs and concepts (unlike the approach of essentialists). Does not exist. In the present research, our attempt is to analyze the two mentioned approaches with regard to their structures and compare the differences or commonalities of these two perspectives.

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