Mysticism and Language by Steven T. Katz

By Steven T. Katz

It is a choice of unique essays designed to proceed and extend the groundbreaking dialogue began in Katz's prior collections, Mysticism and Philosophical research (OUP 1979) and Mysticism and non secular Traditions (OUP 1984). The book of the sooner volumes validated Katz as a number one authority on mysticism and an immense determine within the research of comparative faith, and his method of the topic has been either influential and debatable. all the ten essays integrated in Mysticism and Language analyzes the connection among language and mystical adventure in a single of the world's nice non secular traditions. The essays are by way of a few of the finest experts within the box, together with Ninian shrewdpermanent, William Alston, Moshe Idel, Bernard McGinn, Carl Ernst, Ewert Cousins, Steven Katz, Bernard Faure, Stephen Phillips, and Bimal Matilal.

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An obvious common denominator of views 1 , 2, and 4 is the as­ sumption that a unique plane exists where language plays a role different from the conventional one it usually plays in ordinary communication. Beyond its informative function, a certain degree of independent reality of language is surmised, this extraordinary level of existence serving variegated purposes. In other words, lan- Reification 0/Language in Jewish Mysticism 45 guage is ontologized as a preliminary assumption that it can fulfill the purposes posited by the different types of Jewish mysticism.

1981), pp. 1 9-22; and Wayne Proudfoot, Religious Experience (Berkeley, 1985), pp. 1 22-28. wright, 8. " 9. " The most extensive use of the term "Katzian Constructivism" will be found in Foreman, ed . , Problem ofPure Consciousness. Mystical Speech and Mystical Meaning 35 10. Hans Waldenfels, Absolute Nothingness: Foundations for Bud­ dhist-Christian Dialogue (New York, 1 980), p. 68. 1 1 . The Perfection of Wisdom in Eight Thousand Lines, and Its Verse Summary, trans. E. Conze (London, 1968), p.

Other Studies Biblical and [Cambridge, Mass . , 1963], pp. 142-60). Although this has recently been questioned by Janowitz (Poetics ojAscent, p. 7), and recog­ nizing that some of Smith's arguments are not convincing, there still re­ mains a residue of interesting analogical truth to his claim. 6 1 . Also composed of seven heavens (Koran 67:3 and 78: 12). Mystical Speech and Mystical Meaning 39 62. None of the classic accounts of this ascent mention Muhammed's Sirat rasul Kitiib giimi 'as-sahi/J, ed.

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