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 68–ի 1-ից 5-ը:
Էջ v
... thought is becoming difficult , so philosophers are trying first to assimilate a large number of concepts which have gained currency in science and every day life . Here also there is the painful realisation o ' the fact that we think ...
... thought is becoming difficult , so philosophers are trying first to assimilate a large number of concepts which have gained currency in science and every day life . Here also there is the painful realisation o ' the fact that we think ...
Էջ vi
... thought and practices . Hence , ethics forms a natural corollary of philosophy . Here as a philosophical discipline ethics is less concerned with specific problems and is more concerned with general standards and norms of conduct . Just ...
... thought and practices . Hence , ethics forms a natural corollary of philosophy . Here as a philosophical discipline ethics is less concerned with specific problems and is more concerned with general standards and norms of conduct . Just ...
Էջ 4
... disciplines . Thus ethics remains subordinate to 7. A. Schweitzer , ' Indian Thought and its Development ' , chapters I and XVI . [ their spiritual aims . We regard Jainism and non 4 Introduction to Religious Philosophy.
... disciplines . Thus ethics remains subordinate to 7. A. Schweitzer , ' Indian Thought and its Development ' , chapters I and XVI . [ their spiritual aims . We regard Jainism and non 4 Introduction to Religious Philosophy.
Էջ 8
... thought ( e.g. , philosophy ) " . 13 We would not accept this definition of religion given by MacGregor because the recognition of a ' source beyond life itself ' is not an essential feature of religion . Secondly , the morality , art ...
... thought ( e.g. , philosophy ) " . 13 We would not accept this definition of religion given by MacGregor because the recognition of a ' source beyond life itself ' is not an essential feature of religion . Secondly , the morality , art ...
Էջ 10
... thoughts and feelings . Are these acts and feelings individualistic or social ? Well , religious experience has both the poles and a satisfactory religious life must balance both the strains . We find that in all the three definitions ...
... thoughts and feelings . Are these acts and feelings individualistic or social ? Well , religious experience has both the poles and a satisfactory religious life must balance both the strains . We find that in all the three definitions ...
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
accept according action actual analogy appears argument assertions attitude attributes becomes believer blik Brahman called cause Christian claim commitment concept concerning contingent conviction course created creation creatures death determined divine doctrine empirical eternal evil example existence experience expressed fact faith feeling finite Flew follow Further give God's Hence Hindus holds human Ibid idea ideal immortality Indian individual infinite John Kant kind knowledge language living logical maintained matter means ment mind moral Muslims mystic myth namely nature necessary never notion object omnipotence one's Paul perfect person philosophy possible present principle problem purely reality reason reference regard relation religion religious remains result scientific sense soul spirit statements story symbol taken term theist theistic theology theory things thought Tillich tion transcendent true truth ultimate understanding 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.