Existential Phenomenology And The World Of Ordinary Experience

To find more information about Rowman and Littlefield titles, please visit www.rowmanlittlefield.com.

When I began to study psychology a half century ago, it was defined as "the study of behavior and experience." By the time I completed my doctorate, shortly after the end of World War II, the last two words were fading rapidly. In one of my first graduate classes, a course in statistics, the professor announced on the first day, "Whatever exists, exists in some number." We dutifully wrote that into our notes and did not pause to recognize that thereby all that makes life meaningful was being consigned to oblivion. This bland restructuring-perhaps more accurately, destruction-of the world was typical of its time, 1940. The influence of a narrow scientistic attitude was already spreading throughout the learned disciplines. In the next two decades it would invade and tyrannize the "social sciences," education, and even philosophy. To be sure, quantification is a powerful tool, selectively employed, but too often it has been made into an executioner's axe to deny actuality to all that does not yield to its procrustean demands.

In Pathways into the Jungian World contributors from the disciplines of medicine, psychology and philosophy look at the central issues of commonality and difference between phenomenology and analytical psychology. The major theme of the book is how existential phenomenology and analytical psychology have been involved in the same fundamental cultural and therapeutic project - both legitimize the subtlety, complexity and depth of experience in an age when the meaning of experience has been abandoned to the dictates of pharmaceutical technology, economics and medical psychiatry. The contributors reveal how Jung's relationship to the phenomenological tradition can be, and is being, developed, and rigorously show that the psychological resonance of the world is immediately available for phenomenological description.

In this book a new and distinctive approach to the science-religion debate emerges from a synthesis of the Eastern Orthodox Christian tradition with phenomenological thought. Developing ideas of Greek Patristics the author treats faith, with its sense of the Divine presence, and knowledge of the universe, as two modes of communion which constitute the human condition. The modern opposition between science and theology (which is historically paralleled with the Church's split between East and West, and monasticism and Christianity in the world), is treated as the split between two intentionalities of the overall human subjectivity. The human person, as a centre of their reconciliation, becomes the major theme of the dialogue between science and theology. It is argued that the reconciliation of science and theology is not simply an academic exercise; it requires an existential change, a change of mind (metanoia), which cannot be effected without ecclesial involvement. Then the person who effectuates the mediation between science and theology is raised to the level of "cosmic priesthood" while the mediation acquires the features of a "cosmic Eucharist" in which all divisions and tensions in creation and humanity are removed. It is through this existential change accompanied by phenomenological analysis that scientific theories can be subjected to a certain "vision" through which the hidden ultimate goal (telos) of scientific research (as the explication of the human condition) shows its kinship to the saving telos advocated by Christian faith. The opposition between theology and science is thus being para-eucharistically overcome.

The notion of community entails more than just shared space in the here-and-now moment. For African Americans especially, communal engagement is a sacred experience that stretches from the mundane to the spectacular in a cyclical historical pattern. DeWayne R. Stallworth illumines the broadness of this African American religious experience by looking back to the first shared experience of unbiased community that occurred during slavery. He then explores the difficulties of maintaining such a unity under the threat of supremacy as experienced through systemic structures of both white and black privilege. Most important, Stallworth unpacks how the black religious leader, although caricatured as uncouth and ignorant, remained the moral compass for community progression and uplift until the civil rights era. This provocative book is essential reading for anyone with a desire to obtain a broader and deeper understanding of what it means to be black, religious, and American in the twenty-first-century United States.

His most creative book yet...clear, concise, and accessible to a wide audience...The procedures suggested would redeem many clinical pastoral education groups from stereotyped ruts. --Wayne E. Oates Senior Professor of Psychiatry and Behavioral Sciences, University of Louisville Sheds light on how students of pastoral care appropriate theology meaningfully. --James M. Gustafson Henry R. Luce Professor of Humanities and Comparative Studies Emory University