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 xvii
... fact that it can be understood and experienced both religiously and naturalistically. But given this ambiguity it is, I argue, entirely rational for those who experience religiously to trust xvii Introduction to the Second Edition.
... fact that it can be understood and experienced both religiously and naturalistically. But given this ambiguity it is, I argue, entirely rational for those who experience religiously to trust xvii Introduction to the Second Edition.
Side xx
... fact taught by virtually allo the great thinkers of the different traditions (see Chapter 14), but monotheistic theologians then regularly undermine this basic insight by making a wealth of positive claims about the nature of the ...
... fact taught by virtually allo the great thinkers of the different traditions (see Chapter 14), but monotheistic theologians then regularly undermine this basic insight by making a wealth of positive claims about the nature of the ...
Side xxiii
... fact, that unlike the physicists' table, which is describable – even if only in terms of sub-atomic physics – the table-in-itself has no humanly describable qualities. We would then have Introduction to the Second Edition xxiii.
... fact, that unlike the physicists' table, which is describable – even if only in terms of sub-atomic physics – the table-in-itself has no humanly describable qualities. We would then have Introduction to the Second Edition xxiii.
Side xxviii
... fact that they see the landscape directly but deliberately paint it differently distinguishes it from the pluralist hypothesis that we do not experience the Real directly, as it is in itself. There is no kind of religious experience ...
... fact that they see the landscape directly but deliberately paint it differently distinguishes it from the pluralist hypothesis that we do not experience the Real directly, as it is in itself. There is no kind of religious experience ...
Side xxx
... fact is, however, that they do not refer to such a being, but to a being who doesn't have any of these properties or, indeed, any other positive properties of which we have a grasp' (Plantinga 2000, 49–50). In distinction from this ...
... fact is, however, that they do not refer to such a being, but to a being who doesn't have any of these properties or, indeed, any other positive properties of which we have a grasp' (Plantinga 2000, 49–50). In distinction from this ...
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