Scholars describe the dominant model of mind in the United States as secular: bounded, private, supernaturally inert, and the locus for self and identity. I argue that US charismatic evangelicals live with the secular sense of a seemingly immutable boundary between the immaterial mind‐self and the material world – what Charles Taylor might call ‘boundedness’ – but at the same time, their commitment to supernatural connection means they imagine the mind‐world boundary as porous under certain circumstances: a brittle, fragile buffer between the natural and the supernatural. To allow this porosity, charismatics develop strategies for crossing the buffer, which include spoken prayer, powerful emotions, playful modes of pretend, and bodily rupture or ‘breaking in’. These strategies provide evidence that the supernatural is real. Yet practitioners remain anxious about the relationship between these supernatural experiences and the scepticism around them. This ‘ontological anxiety’ becomes visible in three ways. First, charismatics cultivate intense bodily sensations that demonstrate the reality of God. Second, they describe their experience with a ‘common‐sense realism’. Finally, charismatics are disturbed by the incoherence between their evangelical and secular impulses around the possibility of mental action.

中文翻译：

---

越过缓冲区：美国福音派人士的本体论焦虑与人类学思维理论

学者将美国占主导地位的思维模式描述为世俗的：有界，私密，超自然惰性以及自我和身份的所在地。我认为，美国超凡福音派信徒生活在世俗的意义上，即非物质性的思想自我与物质世界之间似乎是一成不变的边界（查尔斯·泰勒可能称之为“有界”），但与此同时，他们对超自然联系的承诺意味着他们在想象中在某些情况下，思维世界的边界是多孔的：自然与超自然之间的脆弱，脆弱的缓冲。为了允许这种孔隙率，超凡魅力人士制定了穿越缓冲区的策略，其中包括口头祈祷，强烈的情感，嬉戏的装扮方式以及身体破裂或“闯入”。这些策略提供了超自然现象是真实的证据。然而，从业者仍对这些超自然经验与周围的怀疑之间的关系感到担忧。这种“本体性焦虑”可以通过三种方式看到。首先，超凡魅力的人会产生强烈的身体感觉，从而彰显上帝的真实。其次，他们用“常识现实主义”来描述自己的经历。最后，超凡魅力的人因福音和世俗冲动之间围绕心理行动可能性的不协调而受到干扰。