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 41–ի 1-ից 5-ը:
Էջ 4
... Spirit " , then Jainism and Hinayānism cannot be regarded as ethical since both of them re- nounce the world as essentially illusory . Again , both Jainism and Buddhism aim at self - culture or perfection which does not appear to be ...
... Spirit " , then Jainism and Hinayānism cannot be regarded as ethical since both of them re- nounce the world as essentially illusory . Again , both Jainism and Buddhism aim at self - culture or perfection which does not appear to be ...
Էջ 17
... spirit or the en- thusiasm or grace with which they are performed . Hence , MacGre- gor regards religion as a commitment ' to a kind or quality of life ' . Religious beliefs are held in earnestness or passion . Now commitment implies ...
... spirit or the en- thusiasm or grace with which they are performed . Hence , MacGre- gor regards religion as a commitment ' to a kind or quality of life ' . Religious beliefs are held in earnestness or passion . Now commitment implies ...
Էջ 22
... matter . Even a philosopher has to enter into the spirit of religious phenomena and for doing this he has to put on the spectacle of a believer to see things as a theologian sees them . So commitment 22 Introduction to Religious Philosophy.
... matter . Even a philosopher has to enter into the spirit of religious phenomena and for doing this he has to put on the spectacle of a believer to see things as a theologian sees them . So commitment 22 Introduction to Religious Philosophy.
Էջ 31
... spirits . Not only in the past , but also in modern times art is pursued for the sake of art . Many T.V. shows tend to promote secular interests largely for pushing the sale of industrial products . In modern times , much of poetry ...
... spirits . Not only in the past , but also in modern times art is pursued for the sake of art . Many T.V. shows tend to promote secular interests largely for pushing the sale of industrial products . In modern times , much of poetry ...
Էջ 32
... 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 wrong . Similarly , Ramanuja credits Ish- vara with infinite beauty manifested in his idols : He ( God ) ...
... 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 wrong . Similarly , Ramanuja credits Ish- vara with infinite beauty manifested in his idols : He ( God ) ...
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.