“WE MAKE RELIGION”: WHY IS RELIGIOUS EXPERIENCE SO IMPORTANT TODAY? Viktoriia Yakusha interview with Jason Alvis
YOUNG SCIENTIST’S PAGE
Keywords:religious experience, phenomenology, religion, Heidegger, phänomenologie des Unscheinba ren, inconspicuousness, theism, mysticism
The phenomenon of religious experience is of interest to modern researchers in the field of phenomenology and analytical philosophy abroad, but remains unpopular in Ukraine. The interview talks about why philosophy does not stop trying to explore such experiences, and raises the question of the relevance of religion in the age of secularization. Jason Alvis clarifies some points of his project «phenomenology of inconspicuousness» and shares an unpopular view on the work of Martin Heidegger in general and on his concept «eine phenomenologie des Unscheinbaren» in particular. The researcher draws attention to the difference in the reading and interpretation of Heidegger's philosophy in the USA and Europe. J. Alvis responds with his own concept to the challenge of the «spectacle era», which seeks to perceive God as another performance with special effects in the form of a miracle. But the most important thing is that the phenomenologist finally suggests moving away from obsessive dialectics, because God cannot be explained using the categories of «visible» or «invisible». So inconspicuousness does not mean that God cannot be seen. Just the opposite - it can and should be seen in completely everyday moments. Such a vision gives an active role to the subject of religious experience. The philosopher explains why the thesis that religion is irrelevant and unimportant today does not stand up to criticism and points out that in fact there is rather a turn towards religion. The good thesis «We make religion» reflects not only the modern view and possibilities of science in researching this issue. This is a call to fill religion with a new meaning, to finally notice in it a personality whose role could previously be leveled by tradition. In this conversation, you can find the destruction of clich s related to religiosity as such. The text also contains references to modern trends not only in the study of religious experience, but also in the social reinterpretation of the content of this experience through the prism of faith.
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