Search results for 'Hinduism Christianity' (try it on Scholar)

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  1.  17
    Reasonableness Of Christianity (2010). The Reasonableness of Christianity and its Vindications. In S. J. Savonius-Wroth Paul Schuurman & Jonathen Walmsley (eds.), The Continuum Companion to Locke. Continuum
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  2.  54
    Jeff Spinner-Halev (2005). Hinduism, Christianity, and Liberal Religious Toleration. Political Theory 33 (1):28 - 57.
    The Protestant conception of religion as a private matter of conscience organized into voluntary associations informed early liberalism's conception of religion and of religious toleration, assumptions that are still present in contemporary liberalism. In many other religions, however, including Hinduism (the main though not only focus of this article), practice has a much larger role than conscience. Hinduism is not a voluntary association, and the structure of its practices, some of which are inegalitarian, makes exit very difficult. This (...)
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  3. Spinner-Halev Jeff (2005). Hinduism, Christianity, and Liberal Religious Toleration. Political Theory 33 (1).
     
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  4. J. Spinner-Halev (2005). Hinduism, Christianity, and Liberal Religious Toleration. Political Theory 33 (1):28-57.
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  5. Vadakethala F. Vineeth (1997). Self and Salvation in Hinduism and Christianity: An Inter-Religious Approach. Intercultural Publications.
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  6.  1
    J. W. R. (1964). History and Future of Religious Thought: Christianity, Hinduism, Buddhism, Islam. [REVIEW] Review of Metaphysics 17 (4):624-624.
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  7. Thomas Mampra (1976). Encounter Between Hinduism and Christianity. Journal of Dharma 1:246-266.
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  8.  8
    Peter Munz (1956). Relationship and Solitude in Hinduism and Christianity. Philosophy East and West 6 (2):137-152.
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  9.  1
    François Lépineux & Jean-Jacques Rose (2010). Spiritual Leadership in Business: Perspectives From Christianity and Hinduism. In Henri Claude de Bettignies & Mike J. Thompson (eds.), Leadership, Spirituality and the Common Good: East and West Approaches. Garant 27--42.
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  10. H. Coward (1978). Scripture, Revelation and Consciousness in Christianity and Hinduism. Journal of Dharma 3 (3):238-253.
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  11. J. R. Jones (1899). Hinduism and Christianity. Philosophical Review 8:653.
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  12. D. G. Luck (1997). Hans Kueng, Josef van Ess, Heinrich von Stietencron, and Heinz Bechert, Christianity and World Religions: Paths to Dialogue with Islam, Hinduism, and Buddhism. Buddhist Christian Studies 17:231-234.
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  13. Karama Siṅgha Rājū (2002). Ethical Perceptions of World Religions: Hinduism, Buddhism, Christianity, Islam, and Sikhism: A Comparative Study. Guru Nanak Dev University.
     
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  14. H. G. Dalway Turnbull (1927). Hinduism and Christianity in India. Hibbert Journal 26:608.
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  15.  2
    A. R. Singh (2009). Straight Talk: The Challenge Before Modern Day Hinduism. Mens Sana Monographs 7 (1):189.
    _Hinduism, as an institution, offers very little to the poor and underprivileged within its fold. This is one of the prime reasons for voluntary conversion of Hindus from among its members. B.R. Ambedkar and A.R. Rahman provide poignant examples of how lack of education and health facilities for the underprivileged within its fold, respectively, led to their conversion. This can be countered by a movement to provide large-scale quality health [hospitals/PHCs] and educational [schools/colleges] facilities run by Hindu mission organisations spread (...)
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  16. Joshua Kalapati (2002). Dr. S. Radhakrishnan and Christianity: An Introduction to Hindu-Christian Apologetics. Ispck.
     
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  17.  2
    A. R. Singh & S. A. Singh (2004). Gandhi on Religion, Faith and Conversion-Secular Blueprint Relevant Today. Mens Sana Monographs 2 (1):79.
    Gandhi believed in judging people of other faiths from their stand point rather than his own. He welcomed contact of Hinduism with other religions, especially the Christian doctrines, for he did not want to be debarred from assimilating good anywhere else. He believed a respectful study of other's religion was a sacred duty and it did not reduce reverence for one's own. He was looking out for those universal principles which transcended religion as a dogma. He expected religion to (...)
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  18. Kala Acharya, Nicholas Manca & Lalita Namjoshi (eds.) (1999). A Dialogue: Hindu-Christian Cosmology and Religion. Somaiya Publications.
  19. K. P. Aleaz (2005). Christian Responses to Indian Philosophy. Punthi Pustak.
  20. K. P. Aleaz & V. J. John (eds.) (2010). Many Ways of Pluralism: Essays in Honour of Kalarikkal Poulose Aleaz. Ispck & Bishop's College, Kolkata.
     
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  21. K. P. Aleaz (1991). The Role of Pramāṇas in Hindu Christian Epistemology. Punthi-Pustak.
  22. Nehemiah Nilakantha Sastri Goreh (2003). A Christian Response to the Hindu Philosophical Systems. Punthi Pustak.
     
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  23. Thomas Kadankavil & Augustine Thottakara (eds.) (2002). Western Encounter with Indian Philosophy: Festschrift in Honour of Prof. Dr. Thomas Kadankavil. Dharmaram Publications.
  24. Eva Olsson (1959). The Philosophy of Sri Aurobindo in the Light of the Gospel. Christian Literature Society.
     
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  25. Geevarghese Mar Osthathios (2007). Atr̲aitadaivaśāstr̲avuṃ Snēhattint̲e Ēkamatavuṃ. Ḍi. Si. Buks.
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  26. Chad V. Meister (2012). Evil: A Guide for the Perplexed. Continuum.
    What is evil? -- Problems of evil -- Theodicy -- Divine hiddenness -- Evil, atheism and the problem of good -- Evil and suffering in Hinduism and Buddhism -- Eternal goods and the triumph over evil.
     
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  27.  13
    James Turner Johnson (2008). Thinking Comparatively About Religion and War. [REVIEW] Journal of Religious Ethics 36 (1):157-179.
    In contrast to the period when the "Journal of Religious Ethics" began publishing, the study of religion in relation to war and connected issues has prospered in recent years. This article examines three collections of essays providing comparative perspectives on these topics, two recently authored studies of Buddhism and Islam in relation to war, and a compendious collection of texts on Western moral tradition concerning war, peace, and related issues from classical Greece and Rome to the present.
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  28.  7
    Susan M. Setta & Sam D. Shemie (2015). An Explanation and Analysis of How World Religions Formulate Their Ethical Decisions on Withdrawing Treatment and Determining Death. Philosophy, Ethics, and Humanities in Medicine 10 (1):6.
    This paper explores definitions of death from the perspectives of several world and indigenous religions, with practical application for health care providers in relation to end of life decisions and organ and tissue donation after death. It provides background material on several traditions and explains how different religions derive their conclusions for end of life decisions from the ethical guidelines they proffer.
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  29. Raimundo Panikkar (1993). A Dwelling Place for Wisdom.
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  30. David Bastow & Shivesh Chandra Thakur (1970). Christian and Hindu Ethics. Philosophical Quarterly 20 (80):310.
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  31. Betty Heimann (1937). Indian and Western Philosophy. London, G. Allen & Unwin, Ltd..
     
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  32.  52
    Justin McBrayer & Daniel Howard-Snyder (eds.) (2013). The Blackwell Companion to the Problem of Evil. Wiley-Blackwell.
    _The Blackwell Companion to the Problem of Evil_ presents a collection of original essays providing both overview and insight, clarifying and evaluating the philosophical and theological “ problem of evil ” in its various contexts and manifestations. Features all original essays that explore the various forms of the problems of evil, offering theistic responses that attempt to explain evil as well as discussion of the challenges facing such explanations Includes section introductions with a historical essay that traces the developments of (...)
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  33. Bill D. Moyers, Pamela Mason Wagner, Inc Public Affairs Television & N. Y.) Wnet York (1996). The Wisdom of Faith a Bill Moyers Special with Huston Smith. Public Affairs Television, Inc. Wnet New York.
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  34.  6
    Robert Bernasconi (2010). Francois Bernier si Brahmanii: Un obstacol în calea conversatiei inter-culturale/ Francois Bernier and the Brahmans: Exposing an Obstacle to Cross-cultural Conversation. Journal for the Study of Religions and Ideologies 7 (19):107-117.
    Taking its cue from François Bernier’s Voyages and focusing on the assumptions that stand in the background of Immanuel Kant’s view of the encounter between Christianity and Hinduism, this text endeavors to bring to light the theoretical framework that shaped the dialogue between the West and the East since the 18th century. The author’s contention is that the way that Western philosophy has tended to conceive of universal values has been one of the fundamental obstacles that has (...)
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  35.  5
    Benjamin J. Abelow (2011). The Shaping of New Testament Narrative and Salvation Teachings by Painful Childhood Experience. Archive for the Psychology of Religion 33 (1):1-54.
    This article considers the influence of childhood corporal punishment, abandonment, and neglect on the development and reception of seminal New Testament teachings. Two related but distinct propositions are argued. First, that widespread patterns of painful childhood experience provided a thematic template that deeply shaped the New Testament during its formative period. Second, that this thematic shaping has contributed, on an individual level, to subjective experiences of faith and, on a cultural level, to the initial spread and subsequent persistence of (...). The approach is interdisciplinary, drawing on religious texts, historical evidence about the treatment of children, and several areas of psychology. The article ends with an exploratory excursus intended to stimulate thought about possible childhood influences in non-Christian religions and myths; the traditions considered are Judaism and Islam, the religious-philosophic system of karmic reincarnation that is foundational to Hinduism and Buddhism, and a Greek mythic text associated with the historically important Eleusinian mystery religion. (shrink)
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  36.  32
    Michel Henry (2003). I Am the Truth: Toward a Philosophy of Christianity. Stanford University Press.
    A part of the “return to religion” now evident in European philosophy, this book represents the culmination of the career of a leading phenomenological thinker whose earlier works trace a trajectory from Marx through a genealogy of psychoanalysis that interprets Descartes’s “I think, I am” as “I feel myself thinking, I am.” In this book, Henry does not ask whether Christianity is “true” or “false.” Rather, what is in question here is what Christianity considers as truth, what kind (...)
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  37. Karen Armstrong (2006). The Great Transformation: The Beginning of Our Religious Traditions. Knopf.
    In the ninth century BCE, the peoples of four distinct regions of the civilized world created the religious and philosophical traditions that have continued to nourish humanity to the present day: Confucianism and Daoism in China, Hinduism and Buddhism in India, monotheism in Israel, and philosophical rationalism in Greece. Later generations further developed these initial insights, but we have never grown beyond them. Rabbinic Judaism, Christianity, and Islam, for example, were all secondary flowerings of the original Israelite vision. (...)
     
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  38.  45
    Andrew J. Nicholson (2010). Unifying Hinduism: Philosophy and Identity in Indian Intellectual History. Columbia University Press.
    Some postcolonial theorists argue that the idea of a single system of belief known as "Hinduism" is a creation of nineteenth-century British imperialists. Andrew J. Nicholson introduces another perspective: although a unified Hindu identity is not as ancient as some Hindus claim, it has its roots in innovations within South Asian philosophy from the fourteenth to seventeenth centuries. During this time, thinkers treated the philosophies of Vedanta, Samkhya, and Yoga, along with the worshippers of Visnu, Siva, and Sakti, as (...)
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  39.  6
    Gianni Vattimo (2010). Christianity, Truth, and Weakening Faith: A Dialogue. Columbia University Press.
    Through an exchange that is both intimate and enlightening, Vattimo and Girard share their unparalleled insight into the relationships among religion, modernity, and the role of Christianity, especially as it exists in our multicultural ...
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  40.  12
    John Smith, Oppenheim E., M. Frank & Josiah Royce (2001). The Problem of Christianity. Cath Univ Amer Pr.
    Josiah Royce’s late masterpiece, ’The Problem of Christianity’, is based on a series of lectures he delivered at Manchester College, Oxford, in 1913. It presents his philosophical interpretation of Christianity’s fundamental ideas--community, sin, atonement, and saving grace; shows their relevance to the current confluence of world religions; and grounds his position upon a personal transformation into genuine loyalty toward the community of the entire human family. (publisher, edited).
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  41. Karen Armstrong (1993/2004). A History of God: The 4000-Year Quest of Judaism, Christianity, and Islam. Gramercy Books.
    Over 700,000 copies of the original hardcover and paperback editions of this stunningly popular book have been sold. Karen Armstrong's superbly readable exploration of how the three dominant monotheistic religions of the world—Judaism, Christianity, and Islam—have shaped and altered the conception of God is a tour de force. One of Britain's foremost commentators on religious affairs, Armstrong traces the history of how men and women have perceived and experienced God, from the time of Abraham to the present. From classical (...)
     
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  42.  4
    Peter N. Jordan (2016). Minimalist Engagement: Rowan Williams on Christianity and Science. Zygon 51 (2):387-404.
    During his time as Archbishop of Canterbury, Rowan Williams addressed the relations between Christianity and science at some length. While many contemporary theologians have explored the natural sciences in detail and have deployed scientific ideas and concepts in their theological work, Williams's writings suggest that theology has little need for natural scientific knowledge. For Williams, the created order's relationship to God renders the content of scientific theories about how finite causes are materially constituted and interact of little theological importance. (...)
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  43.  3
    Ninian Smart (2011). The Yogi and the Devotee (Routledge Revivals): The Interplay Between the Upanishads and Catholic Theology. Routledge.
    First published in 1968, Ninian Smart’s The Yogi and the Devotee: The Interplay Between the Upanishads and Catholic Theology is based on lectures given in Delhi and explores in a novel way the relation between Hinduism and Christianity. The author puts forward a general theory of the relationship between religious experience and doctrines, a theory he had developed in earlier works. He argues that a new form of ‘natural theology’ should be presented, which would show the relevance of (...)
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  44.  45
    Xinzhong Yao (1996). Confucianism and Christianity: A Comparative Study of Jen and Agape. Distributed in the U.S. By International Specialized Bk. Services.
    The underlying idea presented in this book is that there are similarities as well as differences between Confucianism as Humanistic tradition and Christianity ...
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  45. David Bentley Hart (2013). The Experience of God: Being, Consciousness, Bliss. Yale University Press.
    Despite the recent ferocious public debate about belief, the concept most central to the discussion—God—frequently remains vaguely and obscurely described. Are those engaged in these arguments even talking about the same thing? In a wide-ranging response to this confusion, esteemed scholar David Bentley Hart pursues a clarification of how the word “God” functions in the world’s great theistic faiths. Ranging broadly across Judaism, Christianity, Islam, Vedantic and Bhaktic Hinduism, Sikhism, and Buddhism, Hart explores how these great intellectual traditions (...)
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  46. Søren Kierkegaard (2004). Training in Christianity. Vintage Books.
    Kierkegaard struck out against all forms of established order–including the established church–that work to make men complacent with themselves and thereby obscure their personal responsibility to encounter God. He considered Training in Christianity his most important book. It represented his effort to replace what he believed had become "an amiable, sentimental paganism" with authentic Christianity. Kierkegaard's challenge to live out the implications of Christianity in the most personal decisions of life will greatly appeal to readers today who (...)
     
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  47.  24
    Keith E. Yandell (1999). Philosophy of Religion: A Contemporary Introduction. Routledge.
    _Philosophy of Religion_ provides an account of the central issues and viewpoints in the philosophy of religion but also shows how such issues can be rationally assessed and in what ways competing views can be rationally assessed. It includes major philosophical figures in religious traditions as well as discussions by important contemporary philosophers. Keith Yandell deals lucidly and constructively with representative views from Judaism, Christianity, Islam, Hinduism, Buddhism, and Jainism. This book will appeal to students of both philosophy (...)
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  48.  49
    Ray Billington (1997). Understanding Eastern Philosophy. Routledge.
    Ray Billington explores the spirituality of Eastern thought and its differences from and relationships with the Western religious tradition by presenting the main principles of Hinduism, Buddhism, Taoism, Jainism and Confucianism. Billington discusses the central themes of religious philosophy, comparing Eastern and Western views of belief of God, the soul, moral decision-making, nature, faith and authority. He then challenges theism, particularly Christianity, with its belief in a personal God bestowing a certain version of "truth". He concludes that the (...)
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  49. Karl E. Peters (2003). Pluralism and Ambivalence in the Evolution of Morality. Zygon 38 (2):333-354.
    Much good work has been done on the evolution of human morality by focusing on how “selfish genes‘ can give rise to altruistic human beings. A richer research program is needed, however, to take into account the ambivalence of naturally evolved biopsychological motivators and the historical pluralism of human morality in religious systems. Such a program is described here. A first step is to distinguish the ultimate cause of natural selection from proximate causes that are the results of natural selection. (...)
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  50.  7
    Jean Nedelea (2015). Christianity and Non-Christian Religions in Karl Rahner’s Vision. Journal for the Study of Religions and Ideologies 14 (42):54-77.
    In the context of the late modernity, Karl Rahner endeavoured to offer a theological solution to the current and complicated issue of the religious pluralism. What are the apriorical anthropological data of religions? Has God revealed Himself in a redeeming way also in the extra-biblical religions? Is it still possible to postulate a universal salvation way and an absolute religious truth? Is it possible to acknowledge other religions as ways of salvation and their prophets redeeming, at the same time calling (...)
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