Как возможна научная "религиоведческая феноменология"?
Demonstrating uncertain broadened understanding of epistemology as a common ground of phenomenology of religion and philosophical phenomenology that provides a possibility of even pseudo-phenomenological references the article proposes to specify epistemology in strict distinction from values on the basis of qualitative distinction between cognitive and emotional structures of consciousness. A possibility of such way of basing is confirmed by an example of Hebraic tradition that shows feelings, imbued with them sensa- tions and images non-cognitively. It is pointed out in the article a possibility of understanding the unity of consciousness on the basis of world itself, not on the basis of sensations as cognitive, the unity of feelings and values is also pointed out. The proposed way of epistemology specification would allow to correlate any non-positivist methodologies with scientific criteria, to overcome phenomenology of religion uncertainty as a confusion of research and theological spheres to the science of religion and would promote cognitive strictness of phenomenology.
The book discusses possibilities of phenomenology in the studies of religion as knowledge and phenomenology. Distinguishing between studies of religion and theology, religionswissenschaftliche and theological phenomenology, pointing out pseudo-cognitive theological disguises, the book shows religion as a special feeling through its intentional traits in researches of structural-content peculiarities of the consciousness of early Christianity and biblical-talmudic Judaism. The summary to every chapter reproduces the very logic for considering religion this way – as pure consciousness. The book would be useful for specialists in religion, phenomenology and for everyone interested in antiquity.
Religious feeling is specified on the basis of qualitative distinction between cognitive and none-cognitive structures of consciousness: using examples of biblical and talmudic extracts religious feeling is demonstrated in its special emotional traits – worldness, regularity, participation. It is declined traditional understanding of religious feeling as knowledge of God, image of God or world disguised as this image. Such understanding should be comprehended in view of uncertain broadened epistemology. This religious feeling specification shows religion as a special sphere of clean consciousness.
Demonstrating uncertain broadened understanding of epistemology as common ground of phenomenology and phenomenology of religion the article criticises it to propose new more strict variants of understanding of these disciplines.