This volume consists of several contributions to a refined understanding of religious experience in view of contemporary theological epistemology. Diverse sample studies taken from the extensive field of religion, theology and religious studies reveal that 'religious experience' is today clearly a pivotal issue. More specifically, this is made evident in modern theological hermeneutics and in the anti-modern and/or post-modern reactions thereto, the theology of world religions and inter-religious dialogue, the contemporary resurgence of religiosity in Western society and culture, and the so-called turn to religion in contemporary continental philosophy. It would appear from such studies that the category of 'religious experience' is frequently called upon to clarify or explain the phenomenon of religion and religiosity on the one hand and to support and legitimise religious positions or the critique thereof on the other. Because of the loss of plausibility of tradition-bound religiosity and of foundational, so-called onto-theological schemes, 'religious experience' has come to constitute, for many, the last (or latest) point of departure and anchor for religion and religious thinking. This is certainly the case with respect to tendencies within contemporary Christian traditions and theological reflection. In a multitude of ways and from a variety of different perspectives, 'religious experience' and 'experience of transcendence' or 'of the divine' have gained a prominent place in philosophical and fundamental-theological conceptual schemes. In reaction to this, other authors have denied the very primacy given to religious experience in reflecting upon faith, pointing to the constitutive role of tradition and narrative without which there is no religious experience. From all this follows that the category of religious experience is in great need of reconceptualisation, not least from a theological point of view. On the one hand, religious experience is all too easily called upon to legitimise religious claims (often against 'tradition') and on the other hand, the category has become misleading in so far as it is tainted by the modern scientific understanding of experience - in reaction to which 'tradition' is then easily invoked to protect the core of religion. Both young scholars at the preceding junior conference and senior scholars during the conference's paper sessions presented from diverse perspectives new ways to conceive of religious experience in view of today's challenges of secularisation, religious plurality, the aestheticisation of religion, etc. The selected contributions have been arranged in four thematically oriented parts: 'Approaching Religious Experience in a Postmodern Age', 'Modern (re)Thinking of Religious Experience', 'Liberating Religious Experience', and 'Challenges for Spirituality'.

Many people believe in angels and evil spirits, and popular culture abounds in talk about encounters with such entities. Yet the question of the existence of such spirits is ignored in the academy. Even the Christian Church, which one might expect to show keen interest in transcendent realities, does not appear to be paying much attention. In this book Phillip Wiebe defends the plausibility of the traditional Christian claim that spirits are real. Wiebe examines descriptions of encounters with both good and evil transcendent beings in biblical times and in later Christian history, along with recent accounts of similar experiences. He argues that invisible beings can be postulated to explain events just as unobservable objects are postulated in many scientific theories. Beyond supporting claims for the existence of lesser spirits such as demons and angels, this empirical approach yields important results for assessing common arguments surrounding the existence of God - a question that has become artificially separated from the question of spirits as such. Grounding his argument in a wide range of phenomena - from near death experiences to demonic possession - Wiebe offers a sophisticated case for belief in God on philosophical and epistemological grounds.

In this book, ten experts in philosophy of film explore the importance of transcendence for cinema as an art form in the films of the great directors, David Cronenberg, Karl Theodor Dreyer, Federico Fellini, Werner Herzog, Stanley Kubrick, David Lynch, Terrence Malick, Yasujiro Ozu, and Martin Scorsese.

In the tradition of Guns, Germs, and Steel and Sapiens, a winner of the Royal Society Prize for Science Books shows how four tools enabled has us humans to control the destiny of our species "A wondrous, visionary work." --Tim Flannery, scientist and author of the bestselling The Weather Makers What enabled us to go from simple stone tools to smartphones? How did bands of hunter-gatherers evolve into multinational empires? Readers of Sapiens will say a cognitive revolution -- a dramatic evolutionary change that altered our brains, turning primitive humans into modern ones -- caused a cultural explosion. In Transcendence, Gaia Vince argues instead that modern humans are the product of a nuanced coevolution of our genes, environment, and culture that goes back into deep time. She explains how, through four key elements -- fire, language, beauty, and time -- our species diverged from the evolutionary path of all other animals, unleashing a compounding process that launched us into the Space Age and beyond. Provocative and poetic, Transcendence shows how a primate took dominion over nature and turned itself into something marvelous.

The Zardalu were the greatest menace ever known to the worlds of the spiral arm, enslaving entire races and exterminating others, guided by an unswerving belief in their own supremacy. Then their slaves rose up against them, and for eleven thousand years the Zardalu had been extinct and the spiral arm had known a kind of peace. But now the Zardalu are back . . . The search for the Builders, the legendary alien race whose unfathomable constructs continued to perplex scholars and explorers alike, had led Builder expert Darya Lang, adventurer Hans Rebka, and treasure hunters Louis Nenda and Atvar H'sial to an unknown Builder artifact far outside the spiral arm. There they found the Zardalu - just a few who had been trapped in stasis all those millennia, held there for purposes known only to the Builders. And in the struggle that ensued the Zardalu had been set loose, transported by Builder technology to to galactic parts unknown - free to ravage any world and any race within their grasp. The only chance to eliminate the Zardalu threat was to find them and wipe them out before they had time to breed back up to strength and once again threaten civilized beings everywhere. The problem was that no one believed the story. Only Darya Land and her companions had actually seen the aliens - and no evidence existed to support their claims. And so the course seemed clear: get a ship themselves and search out the Zardalu. But the way would not be easy. Even once they managed to locate the Zardalu, they still had the Builders to deal with. For the closer they got to their quarry, the more clear it became that the Zardalu and their world were closely entwined with the fate - and the plans - of the Builders themselves.

The question of the transcendence of God has traditionally been thought in terms of the difference between pantheism, which affirms that God is wholly "within" the world, and theism, which affirms that God is both "within" and "outside" the world, both immanent and transcendent. Against Heidegger's critique of onto-theology and the general postmodern concern for respecting and preserving the difference of the other, Merold Westphal seeks to rethink divine transcendence in relation to modes of human self-transcendence. Touching upon Spinoza, Hegel, Augustine, Pseudo-Dionysius, Aquinas, Barth, Kierkegaard, Levinas, Derrida, and Marion, Westphal's work centers around a critique of onto-theology, the importance of alterity, the decentered self, and the autonomous transcendental ego. Westphal's phenomenology of faith sets this book into the main currents of Continental philosophy of religion today.

This book is a printed edition of the Special Issue "Transforming Encounters and Critical Reflection: African Thought, Critical Theory, and Liberation Theology in Dialogue" that was published in Religions