Reverence is "a feeling or attitude of deep respect tinged with awe; veneration". Reverence involves a humbling of the self in respectful recognition of something perceived to be greater than the self. The word "reverence" is often used in relationship with religion. This is because religion often stimulates this emotion through recognition of a god, the supernatural, and the ineffable. Like awe, it is an emotion in its own right, and can be felt outside of the realm of religion. Whereas awe may be characterized as an overwhelming "sensitivity to greatness," reverence is seen more as "acknowledging a subjective response to something excellent in a personal (moral or spiritual) way, but qualitatively above oneself". Robert C. Solomon describes awe as passive, but reverence as active, noting that the feeling of awe (i.e., becoming awestruck) implies paralysis, whereas feelings of reverence are associated more with active engagement and responsibility toward that which one reveres. Nature, science, literature, philosophy, great philosophers, leaders, artists, art, music, wisdom, and beauty may each act as the stimulus and focus of reverence.
Theorists
Paul Woodruff In his book "Reverence: Renewing a Forgotten Virtue," Paul Woodruff explores the contemporary concept of reverence. He notes that both modern society and its discussions about ancient cultures in which reverence was prized, such as Greece and China, often lack a genuine understanding of reverence. Woodruff defines reverence as the ability to feel awe directed at the transcendent, respect for others, and shame over one's own faults, when these emotions are appropriate. This definition encompasses respect, shame, and aspects. While recognizing the connection between reverence and religion, Woodruff argues that politics plays a significant role in this virtue. His goal in the book is to dispel the common misconception that reverent emotions are exclusively tied to religion. According to Woodruff, meaningful human life relies on ceremony and ritual, but "[w]ithout reverence, rituals are empty". These ceremonial practices occur in various settings, including homes, meetings, voting, and religious contexts, shaping the backdrop for experiencing reverence. Because these are banal and commonplace, the emotion of reverence often fades without us noticing. Woodruff contends that in a functioning society, reverence, ceremony, and respect remain indispensable even though their significance may go unnoticed. He clarifies that it's not reverence itself but rather the concept of reverence that is absent. Woodruff hopes for a renewed recognition of reverence in society. Woodruff asserts that true reverence pertains to aspects beyond human influence: the "ideal of unity," which transcends political concerns. The object of reverence may vary, encompassing God, unity, or anything surpassing human capabilities. Woodruff emphasizes that reverence values truth itself more than any human creation that attempts to represent truth. Furthermore, he posits that the primary focus of reverence is something that serves as a reminder of human limitations. Woodruff highlights the role of music, asserting that "[r]everence cannot be expressed in a creed; its most apt expression is in music". He illustrates this idea through an analogy involving a quartet with varying skill levels performing a Mozart piece. In this scenario, reverence arises because:
The musicians collaborate harmoniously on a shared project Their endeavor involves a sense of ceremony They transcend personal ego during the performance They function within a well-defined hierarchy that is agreeable to all They collectively experience a sense of "inarticulate awe" Woodruff believes "[a]rt speaks the language of reverence better than philosophy does" and connects most fluently with preexisting reverential instincts. In the presence of death, says Woodruff, an expectation of reverence is natural, though its expression is culturally-variant. Religions come and go, but cultural expressions of reverence are constant. "You need not believe in God to be reverent, but to develop an occasion for reverence you must share a culture with others, and this must support a degree of ceremony." Religion is not required to provoke reverence, but rather religion depends on the emotion of reverence. Paul Woodruff examines the historical significance of reverence as a virtue. In both Ancient Greek and Chinese civilizations, reverence was a force that upheld social order and harmony. In Greek culture, reverence had roots in a myth crafted by Protagoras in which Zeus bestowed reverence and justice upon humanity so that society would survive. In classical Greek society, as illustrated in its surviving literature, reverence served as a motivating force, encouraging people to act justly and humbly to contribute to societal improvement. The feeling of awe toward what transcends humanity helps people better respect one another. After examining classical Greek culture, Woodruff turns his attention to classical Chinese Confucian society, particularly the Analects, where he finds filial piety to express reverence in the family context. He highlights the significance of the concept of "li", which also encompasses civility and reverence. There's a parallel between Greek and Chinese societies in that in both, notions of reverence flourished as polytheism gave way to agnosticism. In these changing circumstances, reverence endures and prospers because it addresses fundamental aspects of human life—family, hierarchy, and mortality. Woodruff argues that deviating from tradition does not necessarily imply irreverence, and he critiques relativism, advocating instead that people critically evaluate all cultures and forms of reverence.
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