Introduction to Religious PhilosophyMotilal Banarsidass Publ., 1991 - 410 էջ This is a book with a clearly visible theme of Advaita. That is not to say, that Masih has not spoken of other things. However, this book is not an introduction to philosophy of religion, but an introduction to religious philosophy. Thus it escapes the narrow confines of being a mere introduction to religious philosophy, as there are plenty of insights on philosophy of religion as well. A striking aspect of this book is that the author not only believes, but also calculates logically, as to how the various insights of different religions must crossfertilise the visions of one another. This exercise obviously demands a great deal of understanding of the various religious commitments. The author quotes the example of Ramakrishna Paramahansa who suggested that there is something like religious unity and that one is capable of extending oneself beyond the limited confines of a single religion, of the Supreme Spirit. Thus, understanding the Supreme Spirit as a concept is useful, because it is in the nature of a concept that is shareable and comm-unicable. One appreciable part of the book is the sweep it has over the subject... from Galloway and Martinieu to J.N. Findlay, Hare Blik, Kant, Hastings, Rashdall to McCloskey and Radhakrishnan, the author has drawn from various thinkers. |
From inside the book
Արդյունքներ 59–ի 1-ից 5-ը:
Էջ viii
... mind is said to be religious . So in the final analysis it has been assumed that man cannot live without religion - without some object of devotion , whether this object be concrete or abstract . However , the modern man has tasted of ...
... mind is said to be religious . So in the final analysis it has been assumed that man cannot live without religion - without some object of devotion , whether this object be concrete or abstract . However , the modern man has tasted of ...
Էջ 1
... mind is largely theistic in its approach to religion , so it usually regards religion as some form of theism . Here the western theologian tacitly maintains the view of Flint1 according to which anything more than theism is not possible ...
... mind is largely theistic in its approach to religion , so it usually regards religion as some form of theism . Here the western theologian tacitly maintains the view of Flint1 according to which anything more than theism is not possible ...
Էջ 2
... Mind and Will ruling the Universe and holding Moral relations with mankind " .4 The second point about Galloway's definition is that it regards religion as the response of the whole man involving his intellect , feeling and will . In ...
... Mind and Will ruling the Universe and holding Moral relations with mankind " .4 The second point about Galloway's definition is that it regards religion as the response of the whole man involving his intellect , feeling and will . In ...
Էջ 30
... mind are found inseparably together . For example , God is said to be omniscient ( cognitive aspect ) , omnipotent ( conative element ) , benevolent ( cognitive - conative aspect ) and bliss ( feeling or affective aspect ) . Again , God ...
... mind are found inseparably together . For example , God is said to be omniscient ( cognitive aspect ) , omnipotent ( conative element ) , benevolent ( cognitive - conative aspect ) and bliss ( feeling or affective aspect ) . Again , God ...
Էջ 32
... mind of man : And Art , as it createth new forms of beauty . Awakeneth new ideas that advance the spirit in the life of Reason to the wisdom of God.5 In Kumārasambhavam , Kalidasa has expressed the view that the beautiful can do no ...
... mind of man : And Art , as it createth new forms of beauty . Awakeneth new ideas that advance the spirit in the life of Reason to the wisdom of God.5 In Kumārasambhavam , Kalidasa has expressed the view that the beautiful can do no ...
Բովանդակություն
1 | |
19 | |
41 | |
57 | |
Religious Knowledge and Language 73144 | 73 |
A General View of Religion and Language 145166 | 145 |
The Ontological | 167 |
Cosmological Argument 189207 | 189 |
The Argument from Religious Experience 223239 | 223 |
The Moral Argument for the Existence of God 241252 | 241 |
The Attributes of God 253286 | 253 |
The Problem of Evil 287327 | 287 |
The Problem of Immortality 329349 | 329 |
The Encounter of Religions 351406 | 351 |
Index | 407 |
Teleological Argument 209221 | 209 |
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Common terms and phrases
A.J. Ayer absolute accept according actual Advaitism analogy Aquinas attitude attributes becomes believer Bergson blik Brahman Braithwaite Buddhism Christian claim cognitive commitment concept contingent conviction Cosmological argument created creation creatures deism deity divine doctrine E.L. Mascall empirical eternal evil existential F.H. Bradley fact faith falsifiable finite Flew form of religion God's existence Hence Hinduism Hindus holds human Ibid ideal immanent immortality Indian infinite Jainism Jesus John Hick Kant living logical Mackie matter McCloskey means ment metaphysical moral Muslims mystic experience myth nature necessary NEPT notion object omnipotence one's Ontological argument pantheism Paul Tillich perfect person Philosophy of Religion psychological R.M. Hare Radhakrishnan Rāmānuja reality reason regard relation religious experience religious statements scientific sense soul Spinoza spirit Sri Ramakrishna symbol Teleological argument Terence Penelhum term theist theistic statements theologians theology theory things tion transcendent true truth ultimate concern universe whole worship
Սիրված հատվածներ
Էջ 75 - If we take in our hand any volume; of divinity or school metaphysics, for instance; let us ask, Does it contain any abstract reasoning concerning quantity or number'} No. Does it contain any experimental reasoning concerning matter of fact and existence? No. Commit it then to the flames: for it can contain nothing but sophistry and illusion.
Էջ 335 - A lily of a day Is fairer far, in May, Although it fall and die that night; It was the plant and flower of light. In small proportions we just beauties see; And in short measures life may perfect be.
Էջ 298 - Wherefore do the wicked live, become old, yea, are mighty in power? Their seed is established in their sight with them, and their offspring before their eyes. Their houses are safe from fear, neither is the rod of God upon them.
Էջ 269 - Where wast thou when I laid the foundations of the earth ? declare, if thou hast understanding.
Էջ 196 - Now if this were true, even now there would be nothing in existence, because that which does not exist only begins to exist by something already existing. Therefore, if at one time nothing was in existence, it would have been impossible for anything to have begun to exist; and thus even now nothing would be in existence — which is absurd. Therefore, not all beings are merely possible, but there must exist something the existence of which is necessary.
Էջ 212 - Look round the world : contemplate the whole and every part of it : You will find it to be nothing but one great machine, subdivided into an infinite number of lesser machines, which again admit of subdivisions to a degree beyond what human senses and faculties can trace and explain. All these various machines, and even their most minute parts, are adjusted to each other with an accuracy which ravishes into admiration all men who have ever contemplated them.
Էջ 243 - Two things fill the mind with ever new and increasing admiration and awe, the oftener and the more steadily we reflect on them: the starry heavens above and the moral law within.
Էջ 297 - ... starves them with hunger, freezes them with cold, poisons them by the quick or slow venom of her exhalations, and has hundreds of other hideous deaths in reserve, such as the ingenious cruelty of a Nabis or a Domitian never surpassed. All this, Nature does with the most supercilious disregard both of mercy and of justice...
Էջ 89 - Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen ; and ye receive not our witness.