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
... individual writer's names. But it will be well first briefly to summarise the hypothesis. The hypothesis. The starting point is the religious ambiguity of the universe, the fact that it can be understood and experienced both religiously ...
... individual writer's names. But it will be well first briefly to summarise the hypothesis. The hypothesis. The starting point is the religious ambiguity of the universe, the fact that it can be understood and experienced both religiously ...
Side xxviii
... individual artistic impressions of the landscape. So the landscape has contributed something to each painting. There is a real input there, and some sort of dependence. . . . [But] There is also the aesthetic creativity of the artist ...
... individual artistic impressions of the landscape. So the landscape has contributed something to each painting. There is a real input there, and some sort of dependence. . . . [But] There is also the aesthetic creativity of the artist ...
Side xxix
... individual prayer and communal worship there is often, or at least sometimes, an experience of being in the presence of God and of being in an I-Thou (or We–Thou) relationship with God. I do not think that this is illusory, but neither ...
... individual prayer and communal worship there is often, or at least sometimes, an experience of being in the presence of God and of being in an I-Thou (or We–Thou) relationship with God. I do not think that this is illusory, but neither ...
Side xxxi
... individuals were interpreted as divine punishment for what they had done, even if in many cases no one could be sure what this had been. God was believed capable of bringing about the slaughter of countless enemy troops – mostly ...
... individuals were interpreted as divine punishment for what they had done, even if in many cases no one could be sure what this had been. God was believed capable of bringing about the slaughter of countless enemy troops – mostly ...
Side xxxii
... individual biographies involving many changes and sometimes mergers in a complex mythic history. And so the question arises whether it is God who has changed in these ways through the centuries, or our human images of God? Clearly, the ...
... individual biographies involving many changes and sometimes mergers in a complex mythic history. And so the question arises whether it is God who has changed in these ways through the centuries, or our human images of God? Clearly, the ...
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