Abstract At a time in which religion is breaking away from the normative power of its traditions and new forms of spiritual experience are emerging, religious philosophy must find criteria for what a religious experience is and how to judge its truth. In their empirical critique of religion L. Wittgenstein and R. Carnap accepted two forms of religious experience, which they described with an optical and acoustic metaphor. They denied their cognitive truth value, but not their value for life. However, an extended concept of truth, which encompasses every correspondence between experience and reality, can also find truth in religious experiences of “transparency” and “resonance”. They differ from aesthetic experience not only by the depth of transparency and resonance, but also by their cognitive interpretation. What is experienced is cognitively referred to a final reality: either to a “summum ens” in this world, or to the whole of this world or something unknown beyond of this world. This final point of reference is a unity of “being” and “value”. Religion makes experiences of the everyday transparent for both aspects of an ultimate reality und motivates to a life full of resonance with this reality.

中文翻译：

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宗教经验：透明与共鸣的经验

摘要在宗教摆脱其传统规范能力并出现新形式的精神体验的时代，宗教哲学必须找到什么是宗教经验以及如何判断其真理的标准。维特根斯坦（L. Wittgenstein）和卡尔纳普（R. Carnap）在对宗教的经验批判中接受了两种形式的宗教经验，他们用视觉和听觉的比喻来描述。他们否认了他们的认知真理价值，但否认了他们的生命价值。但是，扩展的真理概念涵盖了经验与现实之间的每种对应关系，也可以在“透明”和“共鸣”的宗教经验中找到真理。它们与美学经验的不同之处不仅在于透明度和共鸣的深度，还在于它们的认知解释。从经验上说，所经历的被称为最终现实：要么是这个世界的“总和”，要么是这个世界的整个世界，或是这个世界以外的未知事物。最后的参考点是“存在”与“价值”的统一。宗教使终极现实的两个方面的日常经历都变得透明，并激发了对这种现实充满共鸣的生活。