An Interpretation of Religion: Human Responses to the TranscendentSpringer, 11 Οκτ 2004 - 416 σελίδες An updated new edition of the groundbreaking investigation which takes full account of the finding of the social and historical sciences whilst offering a religious interpretation of the religions as different culturally conditioned responses to a transcendent Divine Reality. Written with great clarity and force, and with a wealth of fresh insights, this major work (based on the author's Gifford Lectures of 1896-7) treats the principal topics in the philosophy of religion and establishes both a basis for religious affirmation today and a framework for the developing world-wide inter-faith dialogue. Includes a new Introduction to the second edition. |
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Σελίδα x
... Brahman 3 Nirvana 4 Sunyata 5 Unmediated mystical experience of the Real? PART FIVE CRITERIOLOGICAL Soteriology and Ethics 1 The soteriological criterion 2 Saintliness 3 Spiritual and politico-economic liberation 4 The traditions as ...
... Brahman 3 Nirvana 4 Sunyata 5 Unmediated mystical experience of the Real? PART FIVE CRITERIOLOGICAL Soteriology and Ethics 1 The soteriological criterion 2 Saintliness 3 Spiritual and politico-economic liberation 4 The traditions as ...
Σελίδα xxx
... Brahman, Shiva, Vishnu, the Dharmakaya, or whatever. So Christians think they refer to a being who is personal, loving, knowledgeable, and the like; the fact is, however, that they do not refer to such a being, but to a being who doesn ...
... Brahman, Shiva, Vishnu, the Dharmakaya, or whatever. So Christians think they refer to a being who is personal, loving, knowledgeable, and the like; the fact is, however, that they do not refer to such a being, but to a being who doesn ...
Σελίδα xxxiii
... Brahman . . . It cannot even be any two of these, let alone all of them at once. If, then, they are not all, or (according to religious exclusivists) all but one, figments of the human imagination, the simplest explanation of the ...
... Brahman . . . It cannot even be any two of these, let alone all of them at once. If, then, they are not all, or (according to religious exclusivists) all but one, figments of the human imagination, the simplest explanation of the ...
Σελίδα xxxvii
... Brahman' (Shankara 1978, 80). And in mystical experience we may transcend the ego to become conscious of our true identity as Brahman. He describes this experience. “My mind fell like a hailstone into the vast expanse of Brahman's ocean ...
... Brahman' (Shankara 1978, 80). And in mystical experience we may transcend the ego to become conscious of our true identity as Brahman. He describes this experience. “My mind fell like a hailstone into the vast expanse of Brahman's ocean ...
Σελίδα xxxviii
... Brahman that is, according to advaitic metaphysics, our ultimate destiny. However there is a difficulty here. If the mystic, having returned from the unitive state, is able to remember and describe the experience, must there not have ...
... Brahman that is, according to advaitic metaphysics, our ultimate destiny. However there is a difficulty here. If the mystic, having returned from the unitive state, is able to remember and describe the experience, must there not have ...
Περιεχόμενα
1 | |
PART ONE PHENOMENOLOGICAL | 20 |
PART TWO THE RELIGIOUS AMBIGUITY OF THE UNIVERSE | 72 |
PART THREE EPISTEMOLOGICAL | 128 |
PART FOUR RELIGIOUS PLURALISM | 231 |
PART FIVE CRITERIOLOGICAL | 298 |
The Future | 377 |
Reference Bibliography | 381 |
Index of Names | 409 |
Index of Subjects | 414 |
Άλλες εκδόσεις - Προβολή όλων
An Interpretation of Religion: Human Responses to the Transcendent John Hick Περιορισμένη προεπισκόπηση - 2004 |
An Interpretation of Religion: Human Responses to the Transcendent J. Hick Δεν υπάρχει διαθέσιμη προεπισκόπηση - 2004 |
Συχνά εμφανιζόμενοι όροι και φράσεις
accordingly advaita Vedanta advaitic affirm Allah appropriate argument aspect awareness axial age basic belief Bhagavad Gita bodhisattva Brahman Buddha Buddhist century Chapter character Christian cognitive compassion concept concerned consciousness constitutes cosmic cultural death deity developed Dharmakaya distinction divine personae doctrine Don Cupitt dukkha environment eternal ethical evil example experienced expressed fact faith forms God's gods heavenly Hindu Hinduism human existence ideal impersonae individual infinite interpretation Islam Jahweh Jesus kind language liberation limitlessly literal live Lord Mahayana manifestations meaning mind moral Muslim mystical myth mythological naturalistic nature nevertheless Nikāya Nirvana non-realist one's particular perceived philosophical Plantinga pluralistic hypothesis possible post-axial present question Qur'an rational Real realist Reality-centredness relation religion religious experience religious traditions response salvation/liberation Samsara scriptures self-centredness sense social soteriological spiritual stories Sunyata theism theistic theodicy theology theory Theravada thought transcendent reality true ultimate reality universe Vishnu whilst worship