The drive for meaning in William James' analysis of religious experience

Summary Now that we have looked at the characteristics of mystical experience, we are ready to discuss the assumption made in this paper that mystical experience can be translated into an understanding of integration or the drive for meaning which Fingarette pursues in a much more analytic fashion. Reviewing the conversion process as an integration process we have seen that for the sick-souled, beset with the meaninglessness or melancholy which paralyzes his will, his own awareness of wrong in his situation prevents him from opening up to larger views of reality. But, as James has described, at the same time as the subject is attending so strongly to his own sense of worthlessness, all the while the forces of mere organic ripening within him are going on towards their own prefigured result, and his conscious strainings are letting loose subconscious allies behind the scenes, which in their way work toward rearrangements. Yet the rearrangements can only come about by obeying the command of Chaung-Tse: Cease striving. The result is self-transformation in reconciling, unifying states. There is achieved a supersensuous meaning to the ordinary outward data of consciousness; facts already objectively before us fall into a new expressiveness and make a new connection with our active life.However, James cautions us to realize that the same incursions of the subconscious which produce such reconciling, unifying states can also produce pathological states, a diabolical mysticism, a sort of religious mysticism turned upside down. In such a state the meanings of events become dreadful and the ruling emotion is pessimism. To this possibility James applied the pragmatic test, By their fruits..., and concluded that the mystical experience which brings optimism to the individual is a genuine experience and one which brings truth. In our context then, we would say that real integration brings the subject away from the melancholy and meaninglessness he felt into the genuinely insightful resolution of which Fingarette speaks.Conversion, then, is a process in James's analysis of religious experience analogous to the process of integration and meaning-discovery while mysticism is analogous to the state in which integration or meaning-discovery is achieved. Conversion is climaxed by self-surrender; mysticism is characterized by new determination, self-transformation: two ways of describing an indivisible event. Furthermore, the four characteristics James applies to mysticism are indeed characteristic of the experience of integration.Two other points should be added here which are much in line with James's treatment of experience. In the first place, one of the basic principles of radical empiricism is that not only objects but relations between objects are the subject of experience. Such an experience of relationships, of wholeness, is exactly what characterizes integration. At the same time, the five senses are suspended, and the insight is experienced with such a strong immediacy that it is almost sensed. James refers to this quality of mystical states: The records show that even though the five senses be in abeyance in them, they are absolutely sensational in their epistemological quality, if I may be pardoned the barbarous expression, - that is, they are face to face presentations of what seems immediately to exist.I am not saying that every integration is a mystical experience. Rather I have been saying that James's discussion of religious experiences such as healthy-minded, sick-souled, melancholy, conversion, and mysticism provide analogues for better understanding the phenomenological processes and characteristics of the drive for meaning and integration which Fingarette analyzes. In fact, the very notion of religion itself for James bears not just an analogous resemblance but perhaps an identification with integration. For in his personal letters James had defined religious experience as Any moment of life that brings the reality of spiritual things more home to one. And in Varieties James defines religion as a man's total reaction upon life....; his attitude towards what he felt to be the primal truth.If we look upon this outlook of James toward religion as an exaggeration of the reality of integration, we can follow James to what he perceives as the importance of religion upon an individual's life. The man of religious feeling possesses the excitement of a higher kind of emotion, an enthusiastic temper of espousal in regions where morality strictly so called can at best but bow its head and acquiesce. So we are brought again to the area of creativity in which an individual has experienced the widening of the area of his immediate experience and is re-born in the karmic pattern, a valid pattern for both James and Fingarette. As Fingarette describes it, the converted individual creates values which the dead reality he had previously faced did not possess. The result of the achieved integration is explained by James when referring to religious experience as an excitement of the cheerful, expansive, dynamogenic order which, like any tonic, freshens our vital powers. This emotion overcomes temperamental melancholy [meaninglessness] and imparts endurances to the subject, or a zest, or a meaning, or an enchantment and glory to the common objects of life.We might sum up this discussion not by a criticism of the shortcomings of James's treatment of the religious life, such as his apparent insensitivity to the part played by institutions in the religious experience itself, but rather by underscoring the richness of the phenomenological analysis James has undertaken. James Edie acknowledges that James's studies of religious experience itself rather than of religion. ... are not only more sound phenomenologically than some of the studies which have, under the influence of Husserl, up to now explicitly invoked the phenomenological method, but they are also the first to establish any solid basis for a true phenomenology of religious experience.And John Wild has pointed out the parallel between James's concept of melancholy and Heidegger's concept of anxiety as the genesis of the process of becoming: beginning with the prospect of death and nothingness, the individual gropes toward new birth.As we have seen, then, James's analysis of the varieties of religious experience leads to a fruitful discussion of the psychological processes involved in melancholy and meaninglessness, rearrangement and integration. In all such experiences, a sense of inner unity is reached to which the following words of Fingarette would apply by analogy: The soul-racking death which leads to blissful rebirth is the death of the subjectively experienced, anxiety-generated self perception; it is the emergence into the freedom of introspective self-forgetfulness of the psychically unified self.     

The unbearable lightness of meaning: Well-being and unstable meaning in life

Psychological theories prioritize developing enduring sources of meaning in life. As such, unstable meaning should be detrimental to well-being. Two daily experience sampling studies were conducted to test this hypothesis. Across the studies, people with greater instability of daily meaning reported lower daily levels of meaning in life, and lower global levels of life satisfaction, positive affect, social connectedness and relationship satisfaction, along with higher global levels of negative affect and depression. In addition, instability of meaning interacted with average daily levels of meaning to account for significant variance in meaning in life scores. Relative to people with more stable meaning, people with unstable meaning tended to score near the middle of the distribution of well-being, whether they reported high or low levels of daily meaning. Results are discussed with an eye toward a better understanding of meaning in life and developing interventions to stabilize and maximize well-being.     

Belief and the basis of meaning

A theory of radical interpretation gives the meanings of all sentences of a language, and can be verified by evidence available to someone who does not understand the language. Such evidence cannot include detailed information concerning the beliefs and intentions of speakers, and therefore the theory must simultaneously interpret the utterances of speakers and specify (some of) his beliefs. Analogies and connections with decision theory suggest the kind of theory that will serve for radical interpretation, and how permissible evidence can support it.     

Local knowledge, state power, and the science of industrial labor relations: William Leiserson, David Saposs, and American labor economics in the interwar years

Recent scholarship has frequently emphasized modern states' use of social science to impose universalized conceptions of rationality and order upon diverse, highly localized settings. The New Deal era experiences of William M. Leiserson and David J. Saposs, however, provide an analytical alternative. As students of the pioneering labor economist John R. Commons, Leiserson and Saposs sought to create mechanisms for state oversight of industrial labor relations that recognized local practices and arrangements. Although their approach failed to take hold within the National Labor Relations Board, localized institutional and political contingencies, and not a hegemonic modernism, account best for their frustrated aspirations in the late 1930s.     

Time and modality in the logic of agency

Recent theories of agency (sees to it that) of Nuel Belnap and Michael Perloff are examined, particularly in the context of an early proposal of the author.Elements of this paper formed the contents of lectures I gave in New Zealand and Australia in 1989. I would like again to thank Graham Oddie at Massey University, in Palmerston North, Jack Copeland at the University of Canterbury, in Christchurch, John Bacon at the University of Sydney, and Graham Priest at the University of Queensland for their kindness and the gracious receptions they and their colleagues gave me. My thanks go to Graham Oddie and Krister Segerberg, who organized a workshop on Events, Processes, Actions at Lake Taupo, New Zealand, in November 1989, and invited me to participate with a preliminary version of this paper. In June 1990, I presented a fuller specimen at the annual meeting of the Society for Exact Philosophy, in Wakulla Springs, Florida. Bob Beard at Florida State University organized that splendid gathering, and I am grateful to him for the opportunity to speak at it.For the past several years, Nuel Belnap has sent me copies and updates of his and Michael Perloff's papers. I would like to record my gratitude to him for this and also, especially, for extended comments on the penultimate draft of the present paper. With a few exceptions, I have not tried to take these into account here; I hope that discussions of points on which we disagree will find their way into print in due course.I would also like to acknowledge and thank a referee for a number of helpful suggestions.My largest debt is to Krister Segerberg, who as professor and head of the philosophy department at the University of Auckland invited me to spend a sabbatical autumn (antipodal spring) with him in 1989. It was he who suggested — and then insisted — that I contribute to his seminar on modal logic and agency a session or two on Belnap and Perloff's theories, and then he encouraged me to write this paper. I would like to express my deep gratitude as well to Krister and Anita Segerberg for their hospitality and companionship during my stay in New Zealand.     

The personality of meaning in life: Associations between dimensions of life meaning and the Big Five

The goal of the current study was to identify aspects of personality that are associated with different ways in which people find meaning in life. This was achieved using constrained principal component analysis (CPCA) on data from 322 university students, who completed the Sources of Meaning and Meaning in Life questionnaire and the Big Five Aspects Scale. CPCA demonstrated that personality traits and life meaning are associated, but not redundant, with one another. Specifically, respondents with high scores on lower-level aspects of Openness to Experience tended to derive meaning from questioning, learning and challenging tradition, whereas those with high scores on aspects of Conscientiousness and Extraversion tended to derive meaning from success at work, health, and family. Results suggest that personality traits are associated with variations in the domains used to derive meaning in life, and demonstrate the utility of CPCA as an innovative statistical technique for the study of individual differences.