By Gary Vikan
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Edited by way of Alfred Stepan and Charles Taylor
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Reproductive and re-creative). Insofar as every ﬁgure presupposes the process of ﬁguring, it includes as a condition of its own possibility something that cannot be ﬁgured. That is to say, ﬁgures “include” but do not incorporate something that can be neither represented nor comprehended. Figures, therefore, are always disﬁgured as if from within. Far from a ﬂaw, this disﬁguring keeps ﬁgures open and as such is the necessary condition of emergent creativity. These two sides of the imagination correspond to the two moments of religion.
9). Just as information emerges from noise in formation, so ﬁguring and disﬁguring issue in and constantly transform the ﬁgures and patterns that lend life ever-changing meaning and purpose in the absence of secure foundations. To appreciate the far-reaching implications of this insight, a further extension of the relational webs in which religious symbols, myths, and rituals are embedded is necessary. Having traced the emergence of schemata and symbolic networks within single and among multiple religious traditions, it is now necessary to consider their relation to broader natural, social, and cultural patterns.
To overcome the cleavage between the ﬁnite and the inﬁnite, it is necessary to return to unity with the divine, which is never really absent. Tillich, like James, revises the biblical narrative by erasing its primal distinction between creator and creature and rewriting Creation, Fall, and Redemption as the movement from unity through opposition to reunion. When taken together, James’s two varieties of religious experience and Tillich’s two types of philosophy of religion provide helpful insights for analyzing and organizing particular symbolic networks within, between, and among religious traditions.