Religion and the Sublime

Chignell, Andrew; Halteman, Matthew C.

doi:10.1017/cbo9780511978920.015

Cited by 9 publications

(6 citation statements)

References 3 publications

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“…Still, the person experiencing the sublime recovers from this--sometimes with an altered outlook. Chignell and Halteman (2012) even argue that the sublime contains an epiphany, a lasting change of perspective, which seems similar to accommodation as described in the awe literature. 4.…”

Section: Similarities Between the Sublime And Awesupporting

confidence: 66%

“…Still, the person experiencing the sublime recovers from this––sometimes with an altered outlook. Chignell and Halteman (2012) even argue that the sublime contains an epiphany, a lasting change of perspective, which seems similar to accommodation as described in the awe literature. Self-loss and connectedness . Awe involves a sense of sense of self-loss as well as feelings of connectedness or belonging (Piff et al., 2015; Yaden et al., 2017, 2019).…”

Section: Similarities Between the Sublime And Awesupporting

confidence: 66%

“…Most of the philosophical literature tends to think of the sublime as an affective experience without theorizing its lasting effects (Clewis, 2019b; Shapshay, 2019). However, Chignell and Halteman (2012) argue that the sublime, after an initial bedazzlement and cognitive outstripping, contains a lasting change of perspective. Such epiphany is similar to the life changing, transformative experience described by empirical researchers (Bethelmy & Corraliza, 2019; Chirico & Yaden, 2018).…”

Section: Methodsmentioning

confidence: 99%

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Intersections Between Awe and the Sublime: A Preliminary Empirical Study

Clewis

Yaden

Chirico

2021

Empirical Studies of the Arts

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This empirical study examines how philosophical work on the sublime relates to contemporary psychological work on awe. We operationalized several aspects of the sublime drawing from prominent philosophical theories and analyzed them in relation to three different measures of awe: the modified Differential Emotions Scale (mDES), the awe sub-scale of the Dispositional Positive Emotion Scale (DPES), and the Awe Experience Scale (AWE-S). We carried out an Exploratory Factor Analysis on our items on the sublime. We found high correlations between these items and the measures of awe, especially with the self-loss and connectedness dimensions of the AWE-S. By operationalizing aspects of the sublime drawn from influential philosophical theories and comparing them with psychological measures of awe, we find a large degree of overlap between awe and the sublime, suggesting that these two literatures could inform one another.

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Section: Similarities Between the Sublime And Awesupporting

confidence: 66%

Section: Similarities Between the Sublime And Awesupporting

confidence: 66%

Section: Methodsmentioning

confidence: 99%

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Intersections Between Awe and the Sublime: A Preliminary Empirical Study

Clewis

Yaden

Chirico

2021

Empirical Studies of the Arts

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“…In this section I will argue that, although the perception occurring is mediated we can understand theistic sublime experiences in terms of acquaintance rather than inference-to-the-best-explanation. I will argue for this conclusion by, first, outlining the inferential model of understanding the theistic sublime suggested by Chignell and Halteman (2012) before, second, showing that theistic sublime experiences can also be described as a form of acquaintance with facts about God.…”

Section: Models Of Theistic Sublime Experiencesmentioning

confidence: 92%

Acquaintance and the sublime: an alternative account of theistic sublime experience

Atkinson

2016

Int J Philos Relig

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In this paper I argue that when one has an epiphany of the form 'God is F' (e.g., 'God is wise') upon having a sublime experience one can be accurately described as being acquainted with the fact that God is F as opposed to inferring that God is F from the experience at hand. To argue for this, I will, first, outline what a sublime experience is, in general, before outlining what a theistic sublime experience is in particular. Second, I will outline two ways of understanding theistic sublime experiences. First, I will outline a model that I will call the 'inference model' which, put simply, says that when one has an epiphany of the form 'God is F', upon having a theistic sublime experience, one is drawing this conclusion via a process of 'inference-to-the-best-explanation' (Chignell and Halteman in: Costelloe (ed) The sublime: From antiquity to the present, Cambridge University Press, Cambridge, 2012, p. 426). Second, I will outline an alternative model that I call the 'acquaintance model' which, put simply, says that no inferential process occurs when one has an epiphany of the form 'God is F' upon having a theistic sublime experience, but one is made directly aware of the fact that God is F. Third, and finally, I will respond to some objections to the acquaintance model.

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“…74 For a thorough overview of theories of the sublime see Costelloe (2012), with special reference to religious aspects in ch. 12, Chignell and Halteman (2012).…”

Section: The Role Of Awesome Wondermentioning

confidence: 99%

Colonus in England’s Green and Pleasant Lands: William Mason’s Caractacus and His Use of Sophocles

Ryan

2021

Int class trad

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Religion and the Sublime

Cited by 9 publications

References 3 publications

Intersections Between Awe and the Sublime: A Preliminary Empirical Study

Intersections Between Awe and the Sublime: A Preliminary Empirical Study

Acquaintance and the sublime: an alternative account of theistic sublime experience

Colonus in England’s Green and Pleasant Lands: William Mason’s Caractacus and His Use of Sophocles

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