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Secular Spirituality and the Hermeneutics of Ontological Gratitude

机译：世俗精神与本体感激的诠释学。

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In his 2010 article, ‘Secular Spirituality and the Logic of Giving Thanks’, John Bishop recalls a striking theme in a recent address by Richard Dawkins in which he appeared to enthusiastically endorse the appropriateness of a ‘naturalised spirituality’ that involved ‘existential gratitude’, and this led him to investigate the notion of a naturalised or secular spirituality with particular reference to Robert Solomon’s Spirituality for the Skeptic (2002). This essay looks to pick up on Bishop’s engagements with both Dawkins and Solomon, but to extend the conversation well beyond them in order to defend the credibility and integrity of secular spirituality in its movement of ontological gratitude. In this way it looks to offer a first sketch of what might be termed a ‘hermeneutics of ontological gratitude’. To this end – and via a distinction between gratitude for existence and life – the essay considers Dawkins’ argument and Solomon’s work in further detail, before turning to consider various other perspectives on the problem including Kenneth Schmitz’s existential Thomist notion of ontological contingency, Hannah Arendt’s concept of primary natality, and Emmanuel Levinas’ sketch of the self in its interiority and economy. My claim is that any serious naturalistic spirituality needs to take into account not only a gratitude for one’s existence per se, but for the whole context of individual and collective being.
机译：约翰·毕晓普（John Bishop）在其2010年的文章《世俗的灵性和感恩的逻辑》中回顾了理查德·道金斯（Richard Dawkins）在最近的一次演讲中的一个引人注目的主题，他似乎热情地支持涉及“存在感激之情”的“自然灵性”的适当性。 ，这促使他研究了自然或世俗的灵性的概念，特别是参考罗伯特·所罗门的《怀疑论者的灵性》（2002）。本文旨在探讨Bishop与道金斯和所罗门的交往，但将对话范围扩大到他们之外，以捍卫世俗灵性在本体论感激之行中的信誉和完整性。通过这种方式，它似乎提供了可以被称为“本体感激之诠释学”的第一幅草图。为此，通过区分对生存和生命的感激之情，本文在考虑包括肯尼思·施密茨（Kenneth Schmitz）存在的汤姆斯主义的本体论偶然性概念，汉娜·阿伦特（Hannah Arendt）的存在论在内的各种其他观点之前，进一步详细地考虑了道金斯的论点和所罗门的著作。初生的概念，以及伊曼纽尔·列维纳斯（Emmanuel Levinas）的内在性和经济性自我草图。我的主张是，任何严肃的自然主义精神都需要不仅考虑到一个人本身的存在感激，而且还要考虑到个人和集体存在的整个环境。

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