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Ebook Download The Varieties of Religious Experience: A Study in Human Nature (Penguin American Library), by William James

Ebook Download The Varieties of Religious Experience: A Study in Human Nature (Penguin American Library), by William James

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The Varieties of Religious Experience: A Study in Human Nature (Penguin American Library), by William James

The Varieties of Religious Experience: A Study in Human Nature (Penguin American Library), by William James


The Varieties of Religious Experience: A Study in Human Nature (Penguin American Library), by William James


Ebook Download The Varieties of Religious Experience: A Study in Human Nature (Penguin American Library), by William James

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The Varieties of Religious Experience: A Study in Human Nature (Penguin American Library), by William James

Amazon.com Review

"I am neither a theologian, nor a scholar learned in the history of religions, nor an anthropologist. Psychology is the only branch of learning in which I am particularly versed. To the psychologist the religious propensities of man must be at least as interesting as any other of the facts pertaining to his mental constitution. It would seem, therefore, as a psychologist, the natural thing for me would be to invite you to a descriptive survey of those religious propensities." When William James went to the University of Edinburgh in 1901 to deliver a series of lectures on "natural religion," he defined religion as "the feelings, acts, and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine." Considering religion, then, not as it is defined by--or takes place in--the churches, but as it is felt in everyday life, he undertook a project that, upon completion, stands not only as one of the most important texts on psychology ever written, not only as a vitally serious contemplation of spirituality, but for many critics one of the best works of nonfiction written in the 20th century. Reading The Varieties of Religious Experience, it is easy to see why. Applying his analytic clarity to religious accounts from a variety of sources, James elaborates a pluralistic framework in which "the divine can mean no single quality, it must mean a group of qualities, by being champions of which in alternation, different men may all find worthy missions." It's an intellectual call for serious religious tolerance--indeed, respect--the vitality of which has not diminished through the subsequent decades.

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From the Back Cover

'The Varieties of Religious Experience is certainly the most notable of all books in the field of the psychology of religion and probably destined to be the most influential one written on religion in the twentieth century.'- Walter Houston Clark in Psychology Today

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Product details

Series: Penguin American Library

Paperback: 576 pages

Publisher: Penguin Classics; Later Printing edition (December 16, 1982)

Language: English

ISBN-10: 0140390340

ISBN-13: 978-0140390346

Product Dimensions:

5.1 x 1 x 7.7 inches

Shipping Weight: 13.4 ounces (View shipping rates and policies)

Average Customer Review:

4.0 out of 5 stars

323 customer reviews

Amazon Best Sellers Rank:

#38,777 in Books (See Top 100 in Books)

The Varieties of Religious Experience: A Study in Human Nature is a series of 20 lectures on ‘natural religion’ that psychologist William James conducted at the University of Edinburgh in Scotland from 1901-1902.Brother of the writer Henry James, William James (1842-1910) defined religion as ‘the feelings, acts, and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine.’ James, therefore, defined religion, not by the church that people attend, but by what people do in their everyday life. For James, religion was not a ‘single quality’ but a ‘group of qualities’ that form actions. The lectures that form this book, although with radical views at the time, was considered one of the best works of non-fiction in the 20th century for its intellectual thoughts on religious tolerance and respect.James draws on a number of sources, studies and themes, including a sense of the divince presence, mystical experiences, pathological unhappiness, character changes, characteristics of the faith-state, saintly life, democracy and humanity, fanaticism, cosmic consciousness, meditation, science of religions, religious leaders, and the pluralistic hypothesis. From the Quaker to the Christian, from Immanuel Kant to Walt Whitman, from the abstract to the absolute, William James ends with theoretical and practical conclusions. For example, he looks for the commonalities: ‘there is a certian uniform deliverance in which religions all appear to meet.’This is an interesting philosophical and psychological account of religious tolerance and social cohesion, written over a hundred years ago, from the author’s circuitous lifelong pursuit of the examination of a study in human nature.

This book is a classic in non-fiction literature. Written in the late 1800s, and in a style characteristic of the era, the language is stilted & not easy to read. So the question whether the writing is good, excellent or poor is probably not relevant as writing styles of the late 1800s really can't be compared to more modern writing. The reader probably needs to understand this... and be willing to accommodate to this fact before tackling this book (I've seen some reviewers who attack James' style and writing as overly verbose... that it is... but that was the style of the period.) I've read this book now for the 3rd time. Much of it is still timely and relevant for the field of religion and psychology of religion (although some passages are arguably archaic & dated). James' observations (through many case studies) about human behavior were paradigm-making for the new field of psychology at the time this book was written. I continue to recommend this book to my reading friends... with the caveat that they will not find it necessarily the easiest book they've ever undertaken. On balance, it's merits, especially James' astute conclusions, outweigh negatives of style for the serious reader.

This is a book of historic importance and should be read for its intellectual 'positioning' as much as for its content. Henry James's brother William was a prominent psychologist whose writing is inflected by a knowledge of philosophy. Here he attempts to summarize religious EXPERIENCE, not religious dogma per se, not theology per se and not philosophy or science per se. Although he assures us that he is not an anthropologist there is a strong tincture of anthropology here in that he recounts the experiences of a vast number of individuals, some now more or less lost to history and some still prominent, such as Tolstoy. To an extent this is ethnography, since James's personal beliefs do not square with those of traditional believers and he is, to an extent, a scientist observing the beliefs of those from a (slightly) different culture. He never fully clarifies his own beliefs, though he attempts to do so on several occasions and finally ends by saying that he needs more space and a different book in which to do so. In his introduction Martin Marty takes a shot at this, by reprinting James's response to a relevant question from James Leuba.James's writing will strike the modern reader as somewhat quaint or, as one Amazon reviewer puts it, stilted. In part that is because the philosophic language used to analyze, e.g., Hume, Kant, Darwin, Nietzsche, et al. is different now from what it was in 1902, but it is also due to the fact that James has a tendency to speak, at length, when brevity might have served him better. He gives the reader the feeling (and admits to it) that he is struggling to explain something and so he returns to it time and again, the result sometimes being additional cloudiness rather than precision and clarity. The book could probably be half as long (or a third as long?) and still make the same points.The bottom line is that it is always useful and instructive to watch a learned and nimble individual explore a subject of vast complexity and vast importance. I was struck by the extent to which his attitudes corresponded with Hume's (see esp. pp. 74, 455) though that may be due in part to my own interest in and fascination with Hume's views of religion and his systematic reinforcement of the notion that the realm of faith should not be subject to 'rational' analysis because it is, by definition, a matter of faith.All should read this, if only to supplement their knowledge of early 20th century intellectual history and to flesh out their sense of the ethos within the James family.

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