Rudolf Otto: The Idea of the Holy Chapter 2 Numen and the Numinous

Summary: Holiness is a valuation peculiar to religion, even though it has been applied in spheres such as ethics by transplant. Kantian thought had tied holiness with complete goodness, so that the will acting on the moral law alone was the holy will. But this transformation obscures the original significance of the holy. Like the beautiful, the holy contains an element or feeling-response "moment" that eludes apprehension in terms of concepts. This "overplus of meaning" is what the term holiness denoted foremostly in ancient languages; it was neutral in terms of moral significance. We need to disregard the moral and rational factors in investigating the term, and to help in that regard, Otto adopts the term "Numen" (and corresponding "numinous") for this focus on the holy. Otto believes the numinous state of mind is irreducible to another mental state, and as a primary one, cannot be strictly defined. Understanding is brought by consideration and discussion of the matter through one's own mind until the numinous in one may stir and be brought to life. The process can be advanced via comparing and contrasting it with other mental states/experiences.

Consumer-driven change?

In one of my gastronomy classes, we are currently studying classes and political influence. The current issue I am trying to wrap my head around is this: proponents of market economics (and western thought in general) suggest that consumer-driven choice can affect change in a society. For instance, if we want to change our food system to something healthier and more sustainable, "voting with our dollars" is the way to go. Basically, the theory is that by giving money to those producers that are aligning themselves with our ideals that those ideals will take over in a market setting. This is often done through shopping at very conscientious markets like Whole Foods or Trader Joe's. We assume that producers will eventually change their offerings to meet our monetary demands.

However, as we do so, a question arises. Are we really affecting change or merely setting ourselves and our class (well-off financially, educated, and frequently white) apart from general consumption? Will Whole Foods really change american buying patterns or just help us feel superior in our organic, sustainable, educated, white store? Will our consumer decisions do anything for the less well-heeled? Can systemic change be brought about effectively through individual actions or is a more holistic and politic approach called for?

Rudolf Otto: The Idea of the Holy Chapter 1 The Rational and the Non-Rational

Summary: Theists, by analogy, project and perfect their human rationality and personality on to their idea of God. The attributes that they apply to God can be understood and analyzed by the mind, and are thus what Otto calls "rational." Religions, such as Christianity, applying such attributes to God are rational religions and summon a belief and faith-based knowledge in their doctrines in contrast to vague, propositionless feelings. Yet it is wrong to suppose that God's essence can fully be understood through rational attributions, even though the rational occupies the foreground of discourse. Otto urges that the rational attributions imply a non-rational subject of which they are predicates. The rational elements are essential, but also "synthetic." Otto's explanation is dense: we have to attribute these rational elements to the God-subject, but this subject "in its deeper sense" is not comprehended by these elements. Comprehending it requires a different mode of understanding. Otto believes this mode must be utilized by mankind or we would not be able to assert anything of the God-subject, and we do this. Mysticism, in its assertions of experiential ineffability, does not mean nothing can be asserted of the object of religious consciousness, but their copious writings suggest there is something beyond the effable. Otto takes this as the first distinction between religious "rationalism" and "profounder religion." It is not the rejection of the miraculous that distinguishes them, but a difference regarding the "quality in the mental attitude and emotional content of the religious life itself." Orthodoxy constructed dogma/doctrine, and in the meantime failed to value the non-rational element in religion and so gave God an unbalanced intellectualistic spin. Eyes have been shut to the uniqueness of religious experience, but Otto believes it is one of the most unique of phenomena. In what follows, Otto will try to unpack the category of the holy or sacred.

Investigations into Religious Phenomena

A common topic amongst some of you and other philosophical friends in the past was what is philosophy of religion, its method, and what can it accomplish? We have discussed the place of theology (and "physical theology"), James' science of religion, transcendental philosophy of religion, and other possible avenues that might be unique (such as the ontological argument; not that I buy the argument, but it does take a different route). In general, I imagine our philosophical thinking in religion (amongst others) shows and attempts to remove contradiction and ellucidates/explains particulars, often through greater distinctions. These particulars are often done theologically (or intra-religiously), working and explaining a text or doctrinal propositions based on revelation claims. I have been interested, ever since reading James' Varieties of Religious Experience, in thinking about and explaining less "textual" religious matters, which are more external, in the sense of at least being intersubjective phenomena. And then I am interested in all elements of subjective religious consciousness. To poorly use "phenomenology" (as honestly it feels all do), I like trying to look at and explain phenomena that have a quasi-religious character about them(religious phenomenology). I wrote a quick list down of some of these (inluding more general thoughts) that probably needs to be pruned somewhat:

• The holy


• Beauty of existence


• Conversion


• Prayerfulness


• Revelation


• Religious testimony


• The ideal (heaven) and the longing for it


• Harmony


• Perfection


• Life's "purpose"


• Duty to the divine and religious guilt.


• The mystery of being (why do I exist, and in a greater sense, why is there anything at all instead of the nothing that might be in its place?). This one is strange, because it seems semi-religious, and yet also a place where the strictly philosophical emerge too. Perhaps it is a place of shared kinship?


• Covenant relationship and Covenant community


• The limits of reason and the feeling of something "more"


• Other "religious" values

Any others you might add to this list? My personal "acquaintance" with these things has made me want to examine them more fully, and the study of them seems a different track (investigatory) than other religious thought (which feels more puzzle piece fitting). I have started my study with a famous book that I haven't wanted to read for some time: Rudolf Otto's The Idea of the Holy. In it Otto, tries to isolate the unique content and feeling of holiness, which he will call the "numinous." You can find it for free off of archive.org if you want to follow along with me. I have finished the first 3 chapters and will start throwing up summaries as I go. After Otto's book, I will probably return (again) to James' Varieties, and from there I am open to suggestions. Some my old Faulconer readings come to mind...