An Interpretation of Religion: Human Responses to the TranscendentSpringer, 11. okt. 2004 - 416 sider 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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Side xxxiv
... Bhagavad Gita is a sacred text God is as a father with his son, a friend with his friend, a lover with his beloved” . . . are literally true of these divine personae and metaphysical impersonae of the Real, and mythologically true of ...
... Bhagavad Gita is a sacred text God is as a father with his son, a friend with his friend, a lover with his beloved” . . . are literally true of these divine personae and metaphysical impersonae of the Real, and mythologically true of ...
Side xlii
... Bhagavad Gita, 11:44. . For more about this see Hick 1993, The Metaphor of God Incarnate. . Others who make this objection include Surin 1989 and 1990, Verkamp 1991, Loughlin 1990. I should make it clear that this is not the main burden ...
... Bhagavad Gita, 11:44. . For more about this see Hick 1993, The Metaphor of God Incarnate. . Others who make this objection include Surin 1989 and 1990, Verkamp 1991, Loughlin 1990. I should make it clear that this is not the main burden ...
Side 6
... Bhagavad Gita, or the heavenly Father of the New Testament, or the Brahman of the Upanishads, or the Dharmakaya of Mahayana Buddhism . . . However we have already noted the anachronistic character of single tradition treatments of basic ...
... Bhagavad Gita, or the heavenly Father of the New Testament, or the Brahman of the Upanishads, or the Dharmakaya of Mahayana Buddhism . . . However we have already noted the anachronistic character of single tradition treatments of basic ...
Side 17
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Side 30
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Indhold
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 |
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An Interpretation of Religion: Human Responses to the Transcendent J. Hick Ingen forhåndsvisning - 2004 |
Almindelige termer og sætninger
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