William James - The Varieties of Religious Experience (Complete Edition)

William James

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Preface Preface Table of Contents This book would never have been written had I not been honored with an appointment as Gifford Lecturer on Natural Religion at the University of Edinburgh. In casting about me for subjects of the two courses of ten lectures each for which I thus became responsible, it seemed to me that the first course might well be a descriptive one on 'Man's Religious Appetites,' and the second a metaphysical one on 'Their Satisfaction through Philosophy.' But the unexpected growth of the psychological matter as I came to write it out has resulted in the second subject being postponed entirely, and the description of man's religious constitution now fills the twenty lectures. In Lecture XX I have suggested rather than stated my own philosophic conclusions, and the reader who desires immediately to know them should turn to pages 511–519, and to the 'Postscript' of the book. I hope to be able at some later day to express them in more explicit form. In my belief that a large acquaintance with particulars often makes us wiser than the possession of abstract formulas, however deep, I have loaded the lectures with concrete examples, and I have chosen these among the extremer expressions of the religious temperament. To some readers I may consequently seem, before they get beyond the middle of the book, to offer a caricature of the subject. Such convulsions of piety, they will say, are not sane. If, however, they will have the patience to read to the end, I believe that this unfavorable impression will disappear; for I there combine the religious impulses with other principles of common sense which serve as correctives of exaggeration, and allow the individual reader to draw as moderate conclusions as he will. My thanks for help in writing these lectures are due to Edwin D. Starbuck, of Stanford University, who made over to me his large collection of manuscript material; to Henry W. Rankin, of East Northfield, a friend unseen but proved, to whom I owe precious information; to Theodore Flournoy, of Geneva, to Canning Schiller, of Oxford, and to my colleague Benjamin Rand, for documents; to my colleague Dickinson S. Miller, and to my friends, Thomas Wren Ward, of New York, and Wincenty Lutoslawski, late of Cracow, for important suggestions and advice. Finally, to conversations with the lamented Thomas Davidson and to the use of his books, at Glenmore, above Keene Valley, I owe more obligations than I can well express. Harvard University, March, 1902.

Religion and Neurology

Circumscription of the Topic

The Reality of the Unseen

The Religion of Healthy-Mindedness

The Sick Soul

The Divided Self, and the Process of Its Unification

Conversion

Conversion— Concluded

Saintliness

The Value of Saintliness

Mysticism

Philosophy

Other Characteristics

Conclusions

Postscript

Table of Contents

This book would never have been written had I not been honored with an appointment as Gifford Lecturer on Natural Religion at the University of Edinburgh. In casting about me for subjects of the two courses of ten lectures each for which I thus became responsible, it seemed to me that the first course might well be a descriptive one on 'Man's Religious Appetites,' and the second a metaphysical one on 'Their Satisfaction through Philosophy.' But the unexpected growth of the psychological matter as I came to write it out has resulted in the second subject being postponed entirely, and the description of man's religious constitution now fills the twenty lectures. In Lecture XX I have suggested rather than stated my own philosophic conclusions, and the reader who desires immediately to know them should turn to pages 511–519, and to the 'Postscript' of the book. I hope to be able at some later day to express them in more explicit form.

In my belief that a large acquaintance with particulars often makes us wiser than the possession of abstract formulas, however deep, I have loaded the lectures with concrete examples, and I have chosen these among the extremer expressions of the religious temperament. To some readers I may consequently seem, before they get beyond the middle of the book, to offer a caricature of the subject. Such convulsions of piety, they will say, are not sane. If, however, they will have the patience to read to the end, I believe that this unfavorable impression will disappear; for I there combine the religious impulses with other principles of common sense which serve as correctives of exaggeration, and allow the individual reader to draw as moderate conclusions as he will.

My thanks for help in writing these lectures are due to Edwin D. Starbuck, of Stanford University, who made over to me his large collection of manuscript material; to Henry W. Rankin, of East Northfield, a friend unseen but proved, to whom I owe precious information; to Theodore Flournoy, of Geneva, to Canning Schiller, of Oxford, and to my colleague Benjamin Rand, for documents; to my colleague Dickinson S. Miller, and to my friends, Thomas Wren Ward, of New York, and Wincenty Lutoslawski, late of Cracow, for important suggestions and advice. Finally, to conversations with the lamented Thomas Davidson and to the use of his books, at Glenmore, above Keene Valley, I owe more obligations than I can well express.

Harvard University,

March, 1902.

Table of Contents

It is with no small amount of trepidation that I take my place behind this desk, and face this learned audience. To us Americans, the experience of receiving instruction from the living voice, as well as from the books, of European scholars, is very familiar. At my own University of Harvard, not a winter passes without its harvest, large or small, of lectures from Scottish, English, French, or German representatives of the science or literature of their respective countries whom we have either induced to cross the ocean to address us, or captured on the wing as they were visiting our land. It seems the natural thing for us to listen whilst the Europeans talk. The contrary habit, of talking whilst the Europeans listen, we have not yet acquired; and in him who first makes the adventure it begets a certain sense of apology being due for so presumptuous an act. Particularly must this be the case on a soil as sacred to the American imagination as that of Edinburgh. The glories of the philosophic chair of this university were deeply impressed on my imagination in boyhood. Professor Fraser's Essays in Philosophy, then just published, was the first philosophic book I ever looked into, and I well remember the awe-struck feeling I received from the account of Sir William Hamilton's class-room therein contained. Hamilton's own lectures were the first philosophic writings I ever forced myself to study, and after that I was immersed in Dugald Stewart and Thomas Brown. Such juvenile emotions of reverence never get outgrown; and I confess that to find my humble self promoted from my native wilderness to be actually for the time an official here, and transmuted into a colleague of these illustrious names, carries with it a sense of dreamland quite as much as of reality.