By Daniel Gold
This ebook addresses a primary hassle in non secular reviews. Exploring the stress among humanistic and social medical methods to considering and writing approximately faith, Daniel Gold develops a line of argument that starts with the aesthetics of educational writing within the box. He exhibits that winning writers on faith hire attribute aesthetic recommendations in speaking their visions of human truths. Gold examines those concepts with reference to epistemology and to the research of faith as a collective activity.
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Additional info for Aesthetics And Analysis In Writing On Religion Modern Fascinations
But speaking of the “elements of truth in anything by which men have lived with even partial success,” Goodenough observes, “I have clung to those elements from my boyhood while I have gone into . . ”47 The informing imprint of Goodenough’s childhood religion, further, continued to keep him distant from those iconic forms to which he devoted his thirteen-volume magnum opus. “I was brought up in a Protestantism,” he writes, “which, for all my work with form-symbols, has made them essentially foreign to my personal experience” (68–69).
46 Starting with a problem of Christian salvation history, Goodenough was led to pursue questions that were less theologically weighty but more religiohistorically intriguing. The expansion of Goodenough’s sympathetic religiohistorical curiosity as his career unfolded seemed impelled in part by memories of a happily pious early home life, together with an awareness of just how far from that life he had traveled. ” But speaking of the “elements of truth in anything by which men have lived with even partial success,” Goodenough observes, “I have clung to those elements from my boyhood while I have gone into .
I was brought up in a Protestantism,” he writes, “which, for all my work with form-symbols, has made them essentially foreign to my personal experience” (68–69). Intellectually a man of the Enlightenment, but still cherishing inﬂuential religious experiences of his youth, Goodenough appears, pace Schleiermacher, as a cultured respecter of religion. Like the eighteenthcentury men of reason who were numbered among religion’s cultured despisers, Goodenough maintained “a critical attitude toward hypotheses” (29), including religious ones; but, not particularly like them, he still found value in the human religious imagination.