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 vii
... concept 3 3 Belief in the transcendent 5 4 Problems of terminology 9 5 Outline of the argument 12 PART ONE PHENOMENOLOGICAL 2 The Soteriological Character of Post-Axial Religion 1 The universality of religion 21 2 Pre-axial religion 22 ...
... concept 3 3 Belief in the transcendent 5 4 Problems of terminology 9 5 Outline of the argument 12 PART ONE PHENOMENOLOGICAL 2 The Soteriological Character of Post-Axial Religion 1 The universality of religion 21 2 Pre-axial religion 22 ...
Side xix
... concept of the Real. This is the concept of the transcategorial (or ineffable) Real, to which we cannot apply literally the attributes that we apply to its humanly thought and experienced forms, such as being good, loving, powerful ...
... concept of the Real. This is the concept of the transcategorial (or ineffable) Real, to which we cannot apply literally the attributes that we apply to its humanly thought and experienced forms, such as being good, loving, powerful ...
Side xx
... concepts. My response has been to appeal to the familiar idea of concepts which do not apply to something either positively or negatively. It does not make sense, for example, to ask whether a molecule is clever or stupid, or whether a ...
... concepts. My response has been to appeal to the familiar idea of concepts which do not apply to something either positively or negatively. It does not make sense, for example, to ask whether a molecule is clever or stupid, or whether a ...
Side xxi
... concepts do not apply to it – either positively or negatively. My suggestion (in Chapter 14) is that we have to distinguish between what I call substantial properties (such as being personal, being good, etc.), which would tell us ...
... concepts do not apply to it – either positively or negatively. My suggestion (in Chapter 14) is that we have to distinguish between what I call substantial properties (such as being personal, being good, etc.), which would tell us ...
Side xxiv
... concept and say that in relation to us the Real is serendipitous” or benign. The term 'serendipity' was invented by Horace Walpole to refer to the course of events when they turn out well for us. They are happiness-making and as though ...
... concept and say that in relation to us the Real is serendipitous” or benign. The term 'serendipity' was invented by Horace Walpole to refer to the course of events when they turn out well for us. They are happiness-making and as though ...
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