Ineffability and intelligibility: Towards an understanding of the radical unlikeness of religious experience

Conclusion I do not for a moment question the fact that many people have experiences of a special type which may be termed religious, that such experiences often involve reference to something which appears to display a radical unlikeness to all else and that they are therefore in some sense inexpressible. Doubtless the ideas I have put forward about the possible source of such unlikeness and ineffability might suggest models of God which would not find much theological approval, at least within any mainstream theistic tradition, since some sort of pantheism seems inevitably to be implied. But however this might be, the concept of radical unlikeness as it has been analyzed here can, I think, help us towards understanding certain problematic areas in religion quite apart from the issue of intelligibility, which has been the focus of this discussion.To begin with, radical unlikeness suggests a way in which the historical continuity of concepts of the transcendent might be upheld against the discontinuity suggested by the diversity of interpretations through which they have moved. Ancient and modern outlooks on, say, God differ enormously, as indeed do the range of co-temporal accounts at many particular moments. But, by and large, theologians firmly maintain that it is a single and unchanging phenomenon which is being dealt with. Unless we can point to some common element which is both specific enough to create a binding sense of common tradition, yet never completely expressed by any attempt at understanding it within that tradition (thus persistently demanding new attempts to apprehend it), then given the widely differing views of God within, for example, the Christian community, it is difficult to see how we could assume that in fact they all stemmed from the same source and were talking about the same thing. The idea of radical unlikeness could provide an element with just these required characteristics: it could be seen as what all the accounts attempt to net, with varying degrees of adequacy, within their offered interpretations. It could be seen as what remains constant, constantly elusive yet constantly generative of fresh attempts to apprehend it, throughout a history of intra-religious diversity. Secondly, radical unlikeness might suggest a possible way of understanding inter-religious diversity in a way which allows that whilst such diversity exists, whilst the differences between religions are real, they are grounded in a similar root-experience. It may, at first sight, seem difficult to continue thinking of the various religious traditions as truly separate phenomena if they are taken as being grounded on experiences whose ineffability stems from the unlikeness of experiencing things as a whole. Here we must stress again that if they are to be considered intelligible, radically unlike experiences cannot be considered completely so - or putting this another way, we cannot more than approach experience of totality. Sense can be given to religious claims of ineffability by suggesting experience of near totality, where we reach the last point on the scale of inclusiveness which complies with the logical criteria demanded of something for it to be possible for us to be aware of it. We might thus attempt an explanation of inter-religious diversity based on the view that Hinduism, Buddhism, Christianity, Islam etc. acquire their differences from the different elements included in their experience of near totality. Taking totality to be represented by the scale of one to ten, Hinduism might be seen as grounded on experience of 1-2-3-4-5-6-7-9-10, Buddhism on experience of 1-3-4-5-6-7-8-9-10 and so on. The resulting dissimilarities are thus centred not on different types of experience, but on different areas of inclusiveness. This is, of course, to suppose that the various religious traditions are all based on the same degree (as opposed to the same elements) of inclusiveness, but it is by no means clear that such a supposition is justified. Continuing with our decimal analogy, might it not be suggested that whilst Christianity stemmed from experience of 2-3-4-5-6-7-8-9-10, Jainism was founded on a less extensive encounter with the divine (say 4-5-6-7-8-9-10)? It is, however, uncertain how we can compare and evaluate different religious traditions in such a way as to be able to comment on such claims. The analysis of radical unlikeness and ineffability which has been advanced might also suggest a way in which certain passages in religious writings could be understood, passages which at first sight can be seriously perplexing. If, for example, to return to the quotation given in the introductory section of this paper, we continue to think of accounts of the nature of Shiva as being attempts to describe some discrete, objective entity, then it is inevitable that either we will share the Puranic writer's puzzlement or that much of what we read about Shiva will appear as the muddled and extravagant thinking thrown up by an uncritical and over-fertile mythological imagination, consisting of little more than a hotch-potch of contradictory elements. But if we see such accounts as attempting to say something about everything, as symbols of near totality stemming from experiences which verge on the holistic, then what we read - with all its ambiguities - may become somewhat more meaningful. This analysis of ineffability and intelligibility seeks to introduce for debate a possible way of understanding the radical unlikeness which accounts of religious experience apparently attempt to speak about. It does not, however, claim to present an exhaustive treatment of the issues raised, on the contrary, I am conscious of many shortcomings and omissions. For instance, it remains to be seen under precisely what conditions something counts as being an elucidating likeness (presumably all experiences are, for example, temporal, yet temporality alone would not seem to offer a particularly elucidating comparison). Moreover, the degree to which appeal to likeness is allowed operation in actual accounts of religious experience needs to be explored. In addition, the notion of categorizing experiences according to the extent to which they approach a point of total inclusion requires careful clarification. To begin with, according to what criteria could we establish that one experience was more inclusive than another? However, such issues can only be mentioned here, any adequate consideration of them would require a separate paper.In conclusion, I would suggest that to use radical unlikeness and/or ineffability simply as devices by which to halt any process of investigation, proclaiming that the thing in question is not like anything and so is beyond all words, risks making unintelligible and placing beyond all further inquiry an important and extensive area of human experience. As William Alston put it, to label something ineffable in an unqualified way is to shirk the job of making explicit the ways in which it can be talked about. It is surely more accurate to take ineffability as a qualifier which multiplies models without end than as an absolute which prevents the construction of any elucidating models.An early draft of this paper was read to a seminar group at the University of St. Andrews during Martinmas term 1984. I am grateful to Dr. Gordon Graham & Mr. Tony Ellis, both of the Department of Moral Philosophy, and to Dr. George Hall, of the Department of Divinity, for remarks which stimulated some subsequent revisions of the argument.

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Quantifying Family Process:Issues in the Analysis of Interaction Sequences

The analysis of behavior sequences can be a useful technique for understanding family process and has been increasingly employed as a result of developments in family theory. Some of the most popular sequential analytic methods are reviewed, and problems of applying these methodologies to investigations of family interaction are discussed. Independence-of-observations, nonstationarity, and autocontingency are differentiated as three distinct types of serial dependence. In addition, issues concerning the choice of data type, analysis of low base rate behaviors, and the decision as to whether to correct for base rates are considered. Guidelines are presented for dealing with each of these issues in the context of the research or clinical question being addressed.     

Programming maintenance after correspondence training interventions with children

Interventions were employed to program maintenance following correspondence training. The use of reinforcement of verbalization and a mixed sequence of procedures designed to establish indiscriminable contingencies was evaluated in multiple-baseline designs across subjects and behaviors. The results indicated that target behaviors were maintained under less intrusive interventions and in the absence of programmed contingencies during extended follow-up conditions. The results are discussed in terms of changes in reinforcement schedules established in maintenance interventions.     

Perceived Control in Prison: Its Relation to Reported Crowding,Stress, and Symptoms1

Two studies were conducted to investigate the effects of perceived control in two men's prisons, one housing 181 inmates and the other housing 623 inmates. In both prisons, inmates' perceived control over the environment was found to be significantly related to their ratings of their living accommodations, experienced stress, and physical symptoms, even when type of cell was held constant.     

TESTICULAR SELF-EXAMINATION: VALIDATION OF A TRAINING STRATEGY FOR EARLY CANCER DETECTION

Testicular self-examination (TSE) can lead to early diagnosis and treatment of testicular cancer, the third leading cause of death in young men. We evaluated the effectiveness of a brief and specific checklist for teaching TSE skills. Ten men were videotaped while performing testicular self-examinations before and after training. The TSE training resulted in large and significant increases in the number of TSE steps completed and duration of the TSE. Two urological validation measures supported the improvements observed in the mens' self-examinations. Subjects reported continued performance of TSE during a follow-up telephone interview. This pilot study indicates that a brief and specific checklist is an effective strategy for teaching early cancer detection skills.     

The honeymoon effect in job performance: temporal increases in the predictive power of achievement motivation

Correlations between a job performance criterion and personality measures reflecting achievement motivation and an interpersonal orientation were examined at three points in time after completion of job training for a sample of airline reservations agents. Although correlations between the personality predictors and performance were small and nonsignificant for the 3-month period after beginning the job, by the end of 6 and 8 months a number of significant relationships had emerged. Implications for the utility of personality measures in selection and performance prediction are discussed.     

PRIMARY ENCOPRESIS: EVALUATION AND TREATMENT

Cathartic and behavioral treatment procedures for eliminating diurnal and nocturnal primary encopresis were investigated using a multiple-baseline design across four children. The dependent and independent variables measured were appropriate bowel movements, soiling accidents, independent toiletings, and cathartic use. Over 177 reliability observations (home visits) were conducted. For two of the children, treatment with cathartics and child-time remedied their soiling accidents and increased their independent toiletings in 8 to 11 weeks. While the cathartics and child-time increased the rate of appropriate bowel movements, they did not eliminate the soiling accidents with the other two children. Independent toiletings for these two children were achieved after 32 to 39 weeks of treatment when punishment procedures (positive practice, time-out, and hourly toilet sits) were incorporated and the suppositories were faded systematically.     

Behavioral contrast in fixed-interval components: effects of extinction-component duration.

Seven albino rats were exposed to a multiple schedule of reinforcement in which the two components (fixed interval and extinction) alternated such that a presentation of the extinction component followed each fixed-interval reinforcement. In baseline sessions, the duration of the extinction component was constant and always one-third of the fixed-interval value. Probe sessions contained a probe segment in which the duration of the extinction component was increased; the response rate in fixed-interval components during the probe segment was compared with the response rate in the segments preceding and following the probe. The effect of increasing the duration of the extinction component was studied under three values of fixed interval: 30 s, 120 s, and 18 s, in three successive conditions. Response rate within fixed intervals was a direct function of duration of the extinction component. Pausing at the beginning of the fixed interval decreased as extinction duration increased. These effects were larger and more consistent for the shorter fixed-interval values (18 s and 30 s). These results indicate a functional relation between relative component duration and responding. For the component providing more frequent reinforcement, this could be stated as an inverse relationship between relative component duration and response rate. This relation is similar to findings regarding the ratio of trial and intertrial duration in Pavlovian conditioning procedures, and suggests that behavioral contrast may be related to Pavlovian contingencies underlying the multiple schedule.