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By Daniel Gold

This booklet addresses a primary problem in spiritual reports. Exploring the stress among humanistic and social clinical methods to considering and writing approximately faith, Daniel Gold develops a line of argument that starts off with the aesthetics of educational writing within the box. He indicates that winning writers on faith hire attribute aesthetic innovations in speaking their visions of human truths. Gold examines those techniques with reference to epistemology and to the research of faith as a collective pastime.

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Additional info for Aesthetics and Analysis in Writing on Religion: Modern Fascinations (BFI Modern Classics)

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And Dumézil’s vision, although sweeping across a very broad Indo-European horizon, is always grounded in thorough philological research. The peculiar aesthetic of religiohistorical writing is built just from bringing together the two poles of the field in creative ways. An analysis of this aesthetic is developed in part 2. pa rt t wo The Art of Writing on Religion history of religions’ distinctive aesthetic, it seems to me, is determined by the two faces of the field seen in part 1—the appreciative and the analytical.

She presents that encounter as a liberating experience, releasing her from misguided religious outlooks that lingered from her girlhood: “To realize the release that Aristotle brought, you must have been reared as I was in a narrow school of Evangelicalism. It was like coming out of a madhouse into a quiet college quadrangle where all was liberty and sanity, and you became a law to yourself” (80–81). The Ethics authorized Harrison’s newfound independence. Moreover, in highlighting “the summum bonum .

We must have faith in our imaginations and their fantasies” (93). Reading Freud, Goodenough could speak of religion as an “illusion,” but he did not, as Hume and Enlightenment extremists did, take it as the dreams of sick men. Truly, Goodenough liked religion, but almost regretfully, he believed in science. the fascinating stuff of religious life If both Harrison and Goodenough felt the need to abandon traditional theology to restore the truth of religion, just where in tradition did they find the truth to restore?

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