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

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  1. Jeff Spinner-Halev (2005). Hinduism, Christianity, and Liberal Religious Toleration. Political Theory 33 (1):28 - 57.score: 52.0
    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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  2. Spinner-Halev Jeff (2005). Hinduism, Christianity, and Liberal Religious Toleration. Political Theory 33 (1).score: 50.0
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  3. Vadakethala F. Vineeth (1997). Self and Salvation in Hinduism and Christianity: An Inter-Religious Approach. Intercultural Publications.score: 44.0
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  4. 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.score: 42.0
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  5. Peter Munz (1956). Relationship and Solitude in Hinduism and Christianity. Philosophy East and West 6 (2):137-152.score: 40.0
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  6. Willem B. Drees (2011). History, Hinduism, and Christian Humanism. Zygon 46 (3):515-516.score: 40.0
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  7. 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.score: 40.0
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  8. Thomas Mampra (1976). Encounter Between Hinduism and Christianity. Journal of Dharma 1:246-266.score: 40.0
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  9. Richard Garbe (1914). Christian Elements in Later Krishnaism and in Other Hinduistic Sects. The Monist 24 (1):35-66.score: 40.0
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  10. Karama Siṅgha Rājū (2002). Ethical Perceptions of World Religions: Hinduism, Buddhism, Christianity, Islam, and Sikhism: A Comparative Study. Guru Nanak Dev University.score: 40.0
     
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  11. Judson B. Trapnell (1999). Two Models of Christian Dialogue with Hinduism. Bede Griffiths and Abhishiktananda. Dialogue and Universalism 9 (7-12):177.score: 40.0
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  12. A. R. Singh (2009). Straight Talk: The Challenge Before Modern Day Hinduism. Mens Sana Monographs 7 (1):189.score: 32.0
    _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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  13. Kala Acharya, Nicholas Manca & Lalita Namjoshi (eds.) (1999). A Dialogue: Hindu-Christian Cosmology and Religion. Somaiya Publications.score: 30.0
  14. K. P. Aleaz (2005). Christian Responses to Indian Philosophy. Punthi Pustak.score: 30.0
  15. K. P. Aleaz (1991). The Role of Pramāṇas in Hindu Christian Epistemology. Punthi-Pustak.score: 30.0
  16. Nehemiah Nilakantha Sastri Goreh (2003). A Christian Response to the Hindu Philosophical Systems. Punthi Pustak.score: 30.0
     
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  17. Joshua Kalapati (2002). Dr. S. Radhakrishnan and Christianity: An Introduction to Hindu-Christian Apologetics. Ispck.score: 30.0
     
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  18. A. R. Singh & S. A. Singh (2004). Gandhi on Religion, Faith and Conversion-Secular Blueprint Relevant Today. Mens Sana Monographs 2 (1):79.score: 28.0
    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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  19. Roger H. Crook (2006). An Introduction to Christian Ethics. Pearson Education.score: 22.0
    Introduction: to the student -- Ethics and Christian ethics -- An overview of ethics -- Definitions -- Subject matter -- Assumptions -- Cautions -- Alternatives to Christian ethics -- Religious systems -- Judaism -- Islam -- Hinduism -- Buddhism -- Humanism -- Objectivism -- Behaviorism -- Alternatives within Christian ethics -- Obedience to external authority -- In Roman Catholicism -- In Protestantism -- Responsibility for personal decisions -- What am I to do? -- What am I to be? -- (...)
     
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  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.score: 20.0
     
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  21. Thomas Kadankavil & Augustine Thottakara (eds.) (2002). Western Encounter with Indian Philosophy: Festschrift in Honour of Prof. Dr. Thomas Kadankavil. Dharmaram Publications.score: 20.0
  22. Eva Olsson (1959). The Philosophy of Sri Aurobindo in the Light of the Gospel. Christian Literature Society.score: 20.0
     
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  23. Geevarghese Mar Osthathios (2007). Atr̲aitadaivaśāstr̲avuṃ Snēhattint̲e Ēkamatavuṃ. Ḍi. Si. Buks.score: 20.0
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  24. Ankur Barua (2012). Myth as Metaphysics: The Christian Saviour and the Hindu Gods. [REVIEW] Sophia 51 (3):379-393.score: 18.0
    A distinction which is often rehearsed in some strands of Christian writing on the ‘Eastern’ religions, especially Hinduism, is that while they are full of ‘mythological’ fancies, Biblical faith is based on the solid rock of ‘historical’ truth. I argue that the sharp contours of this antithesis are softened when we consider two issues regarding the relation between ‘myth’ and ‘history’. First, the decades–long attempts to separate the ‘historical’ facts about Jesus Christ from the interpretive elements in the Biblical (...)
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  25. Chad V. Meister (2012). Evil: A Guide for the Perplexed. Continuum.score: 18.0
    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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  26. Justin McBrayer & Daniel Howard-Snyder (eds.) (2013). The Blackwell Companion to the Problem of Evil. Wiley-Blackwell.score: 16.0
    This book is a collection of 33 new articles on the problem of evil.
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  27. James Turner Johnson (2008). Thinking Comparatively About Religion and War. [REVIEW] Journal of Religious Ethics 36 (1):157-179.score: 16.0
    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. Betty Heimann (1937). Indian and Western Philosophy. London, G. Allen & Unwin, Ltd..score: 16.0
     
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  29. 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.score: 12.0
    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 hindered (...)
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  30. Christian Lee Novetzke (2004). The Laine Controversy and the Study of Hinduism. International Journal of Hindu Studies 8 (1-3):183-201.score: 12.0
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  31. Israel Selvanayagam (1995). A Journey of Understanding Hinduism Through Study and Dialogue. In Anand Amaladass (ed.), Christian Contribution to Indian Philosophy. Christian Literature Society. 201.score: 12.0
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  32. Gregory W. Dawes (2007). Can a Darwinian Be a Christian? Religion Compass 1 (6):711-24.score: 8.0
    A number of recent historians claim to have defeated what they call the ‘conflict thesis’, the idea that there exists some inevitable conflict between Darwinism and Christianity. This is often thought to be part of a broader ‘warfare thesis’, which posits an inevitable conflict between science and religion. But, all they have defeated is one, relatively uninteresting form of this thesis. There remain other forms of the conflict theses that remain entirely plausible, even in light of the historical record.
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  33. J. Philip Wogaman (2009). Moral Dilemmas: An Introduction to Christian Ethics. Westminster John Knox Press.score: 8.0
    Introduction -- Part I: Starting points -- Some decisions are easier than others -- Easy decisions -- More difficult decisions -- Moral dilemmas -- The deep basis of the moral life -- Practical decision making -- Why ethics is ultimately religious -- Acceptable and unacceptable forms of revelation -- The useful incomplete ness of religious tradition -- Moral virtue and character -- Intuition and deliberation in moral decision-making -- The absolute and the relative in moral life -- Have we become (...)
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  34. Sarah Bachelard (2009). 'Foolishness to Greeks': Plantinga and the Epistemology of Christian Belief. Sophia 48 (2):105-118.score: 8.0
    A central theme in the Christian contemplative tradition is that knowing God is much more like ‘unknowing’ than it is like possessing rationally acceptable beliefs. Knowledge of God is expressed, in this tradition, in metaphors of woundedness, darkness, silence, suffering, and desire. Philosophers of religion, on the other hand, tend to explore the possibilities of knowing God in terms of rational acceptability, epistemic rights, cognitive responsibility, and propositional belief. These languages seem to point to very different accounts of how it (...)
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  35. Rik Peels (2010). The Ethics of Belief and Christian Faith as Commitment to Assumptions. Religious Studies 46 (1):97-107.score: 8.0
    In this paper I evaluate Zamulinski’s recent attempt to rebut an argument to the conclusion that having any kind of religious faith violates a moral duty. I agree with Zamulinski that the argument is unsound, but I disagree on where it goes wrong. I criticize Zamulinski’s alternative construal of Christian faith as existential commitment to fundamental assumptions. It does not follow that we should accept the moral argument against religious faith, for at least two reasons. First, Zamulinski’s Cliffordian ethics of (...)
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  36. David S. Cunningham (2008). Christian Ethics: The End of the Law. Routledge.score: 8.0
    Narrating the Christian life -- Practicing the Christian life -- Living the Christian life.
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  37. Karl E. Peters (2003). Pluralism and Ambivalence in the Evolution of Morality. Zygon 38 (2):333-354.score: 8.0
    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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  38. Steven M. Duncan, Theism and Christianity.score: 8.0
    In this essay, I investigate the implications for the discussion of theism in philosophy of religion for the beliefs of ordinary Christians and conclude that, in light of its historical development, those implications are minimal.
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  39. Samuel Waje Kunhiyop (2004). African Christian Ethics. Baraka Press.score: 8.0
    Introduction to the study of African Christian ethics -- Foundations of contemporary African ethics -- Foundations of Western ethics -- Foundations of Christian ethics -- Foundations of African Christian ethics -- Applying African Christian ethics -- Church and state -- War and violence -- Strikes -- Poverty -- Corruption -- Fund-raising -- Procreation and infertility -- Reproductive technologies -- Contraception -- Polygamy -- Domestic violence -- Divorce and remarriage -- Widows and orphans -- Rape -- Incest -- Prostitution and sex (...)
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  40. Michael C. Banner (2009). Christian Ethics: A Brief History. Wiley-Blackwell.score: 8.0
    This book steers readers through these issues, providing a clear and decisive history of the main figures and texts in Christian ethics.
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  41. Rufus Black (2000). Christian Moral Realism: Natural Law, Narrative, Virtue, and the Gospel. Oxford University Press.score: 8.0
    This book describes the shape of a Christian ethic that arises from a conversation between contemporary accounts of natural law theory, and virtue ethics. The ethic that emerges from this conversation seeks to resolve the tensions in Christian ethics between creation and eschatology, narrative and natural law, and objectivity and relativity. Black moves from this analytic foundation to conclude that worship lies at the heart of a theologically grounded ethic whose central concern is the flourishing of the whole human person (...)
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  42. Yiftach Fehige (2013). Sexual Diversity and Divine Creation: A Tightrope Walk Between Christianity and Science. Zygon 48 (1):35-59.score: 8.0
    Although modern societies have come to recognize diversity in human sexuality as simply part of nature, many Christian communities and thinkers still have considerable difficulties with related developments in politics, legislation, and science. In fact, homosexuality is a recurrent topic in the transdisciplinary encounter between Christianity and the sciences, an encounter that is otherwise rather “asexual.” I propose that the recent emergence of “Christianity and Science” as an academic field in its own right is an important part of (...)
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  43. Ray Billington (1997). Understanding Eastern Philosophy. Routledge.score: 8.0
    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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  44. Peter Forrest (2010). Spinozistic Pantheism, the Environment and Christianity. Sophia 49 (4):463-473.score: 8.0
    I am not a pantheist and I don’t believe that pantheism is consistent with Christianity. My preferred speculation is what I call the Swiss Cheese theory: we and our artefacts are the holes in God, the only Godless parts of reality. In this paper, I begin by considering a world rather like ours but without any beings capable of sin. Ignoring extraterrestrials and angels we could consider the world, say, 5 million years ago. Pantheism was, I say, true at (...)
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  45. C. J. Arthur (1986). Ineffability and Intelligibility: Towards an Understanding of the Radical Unlikeness of Religious Experience. [REVIEW] International Journal for Philosophy of Religion 20 (2/3):109 - 129.score: 8.0
    I do not for a moment question the fact that many people have experiences of a special type which may be termed “religious”, The extent to which religious experience may be regarded as a reasonably common phenomenon in present-day Britain is shown clearly by David Hay in his Exploring Inner Space, Harmondsworth 1982. that such experiences often involve reference to something which appears to display a radical unlikeness to all else and that they are therefore in some sense inexpressible. Doubtless (...)
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  46. Patrick Horn (2012). D. Z. Phillips on Christian Immortality. International Journal for Philosophy of Religion 71 (1):39-53.score: 8.0
    D. Z. Phillips is widely assumed to have held that Christian immortality has no reality outside of language. The author challenges that assumption, demonstrating that Phillips wished to show that contemporary analytic philosophy distorts the reality that immortality has for believers. While most philosophical accounts of Christian immortality depend upon terms that have little religious significance, Phillips offered accounts that stress the centrality of that significance. The author gives an account of the sort of philosophical attention that Phillips gave to (...)
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  47. Domenic Marbaniang (2008). Anatomy of Religious Violence. Basileia 1 (1):24.score: 8.0
    Religious violence is a function of deep philosophical and psychological belief-behavior. This article explores the issue in light of Hinduism, Islam, Christianity, and Psychology of evil.
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  48. Marc De Kesel (2013). Misers or Lovers? How a Reflection on Christian Mysticism Caused a Shift in Jacques Lacan's Object Theory. Continental Philosophy Review 46 (2):189-208.score: 8.0
    In his sixth seminar, Desire and Its Interpretation (1956–1957), Lacan patiently elaborates his theory of the ‘phantasm’ ($◊a), in which the object of desire (object small a) is ascribed a constitutive role in the architecture of the libidinal subject. In that seminar, Lacan shows his fascination for an aphorism of the twentieth century Christian mystic Simone Weil in her assertion: “to ascertain exactly what the miser whose treasure was stolen lost: thus we would learn much.” This is why, in his (...)
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  49. Simone Weil (1957/1998). Intimations of Christianity Among the Ancient Greeks. Routledge.score: 8.0
    In Intimations of Christianity Among the Ancient Greeks , Simone Weil discusses precursors to Christian religious ideas which can be found in ancient Greek mythology, literature and philosophy. She looks at evidence of "Christian" feelings in Greek literature, notably in Electra, Orestes, and Antigone , and in the Iliad , going on to examine God in Plato, and divine love in creation, as seen by the ancient Greeks.
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  50. Andrew J. Nicholson (2010). Unifying Hinduism: Philosophy and Identity in Indian Intellectual History. Columbia University Press.score: 8.0
    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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