Search results for 'Judaism Islam' (try it on Scholar)

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  1.  0 DLs
    Badarul Islam (2009). Educational Foundation of Islam: It's Comparison with Western Educational Philosophies. Adam Publishers & Distributors.score: 200.0
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  2.  5 DLs
    Sandu Frunza (2010). Ron Geaves, Religious Studies, Buddhism, Hinduism, Judaism, Chrisrianity, Islam. Journal for the Study of Religions and Ideologies 6 (16):174-176.score: 192.1
    Ron Geaves, Religious Studies, Buddhism, Hinduism, Judaism, Chrisrianity, Islam The Continuum International Publishing Group, New York, 2006.
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  3.  1 DLs
    Karen Armstrong (1993/2004). A History of God: The 4000-Year Quest of Judaism, Christianity, and Islam. Gramercy Books.score: 192.0
    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 (...)
     
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  4.  1 DLs
    Md Sirajul Islam (2007). The Exigency of Modernization and Threat of Westernization in Islam. In Manjulika Ghosh (ed.), Musings on Philosophy: Perennial and Modern. Sundeep Prakashanscore: 180.0
     
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  5.  37 DLs
    John Inglis (ed.) (2003). Medieval Philosophy and the Classical Tradition in Islam, Judaism, and Christianity. Routledgecurzon.score: 126.5
    The Islamic philosophical tradition was the privileged site for the study and continuation of the Classical philosophical tradition in the Middle Ages. An initial chapter on the history of Islamic philosophy sets the stage for sixteen articles on issues across the Islamic, Jewish and Christian traditions. The goal is to see the Islamic tradition in its own richness and complexity as the context of much Jewish intellectual work. Taken together, these two traditions provide the wider context to which Latin Christian (...)
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  6.  3 DLs
    Dietrich Jung (2013). Islamic Studies and Religious Reform. Ignaz Goldziher – A Crossroads of Judaism, Christianity and Islam. Der Islam: Journal of the History and Culture of the Middle East 90 (1):106-126.score: 126.0
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  7.  3 DLs
    Marcel Poorthuis (2013). Hagar's Wanderings: Between Judaism and Islam. Der Islam: Journal of the History and Culture of the Middle East 90 (2):220-244.score: 126.0
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  8.  34 DLs
    Mehmet Karabela (2012). The Legend of the Middle Ages: Philosophical Explorations of Medieval Christianity, Judaism, and Islam (Review). Philosophy East and West 62 (4):605-608.score: 124.4
  9.  38 DLs
    Rémi Brague (2009). The Legend of the Middle Ages: Philosophical Explorations of Medieval Christianity, Judaism, and Islam. University of Chicago Press.score: 120.5
    Modern interpreters have variously cast the Middle Ages as a benighted past from which the West had to evolve and, more recently, as the model for a potential ...
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  10.  37 DLs
    Harry Austryn Wolfson (1947). Philo: Foundations of Religious Philosophy in Judaism, Christianity, and Islam. Harvard University Press.score: 120.4
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  11.  19 DLs
    Paul Fenton (1997). The Symbolism of Ritual Circumambulation in Judaism and Islam — A Comparative Study. Journal of Jewish Thought and Philosophy 6 (2):345-369.score: 120.2
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  12.  17 DLs
    Mehdi Faridzadeh (ed.) (2004). Philosophies of Peace and Just War in Greek Philosophy and Religions of Abraham: Judaism, Christianity and Islam. Global Scholarly Publications.score: 120.2
    Introduction By Charles Randall Paul Thank you very much. Thank you very much Reverend Kowalski. I will now introduce our panel. I'll make my own remarks I ...
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  13.  12 DLs
    Claude Jenkins (1948). Philo. Foundations of Religious Philosophy in Judaism, Christianity and Islam. By Harry Austryn Wolfson. Two Volumes. (Harvard University Press. London: Geoffrey Cumberlege. 1947. Pp. Xvi + 462, Xiv + 532. $10. 55s. Net.). [REVIEW] Philosophy 23 (86):272-.score: 120.1
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  14.  12 DLs
    Tamara Albertini (2001). Demonizing the Queen of Sheba: Boundaries of Gender and Culture in Postbiblical Judaism and Medieval Islam (Review). Philosophy East and West 51 (2):322-322.score: 120.1
  15.  7 DLs
    David Burrell (2009). Review of Rémi Brague, The Legend of the Middle Ages: Philosophical Explorations of Medieval Christianity, Judaism, and Islam. [REVIEW] Notre Dame Philosophical Reviews 2009 (6).score: 120.1
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  16.  7 DLs
    H. Chadwick (1949). The Philosophy of Philo Harry Austryn Wolfson: Philo. Foundations of Religious Philosophy in Judaism, Christianity, and Islam. Vol. I: Pp. Xvi+462. Vol. I I: Pp. Xiv+531. Cambridge, Mass.: Harvard University Press (London: Oxford University Press), 1947. Cloth, 55s. Net. [REVIEW] The Classical Review 63 (01):24-25.score: 120.1
  17.  4 DLs
    Alban G. Widgery (1948). Book Review:Philo: Foundations of Religious Philosophy in Judaism, Christianity, and Islam. Harry Austryn Wolfson. [REVIEW] Ethics 58 (2):147-.score: 120.0
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  18.  4 DLs
    Y. Tzvi Langermann (ed.) (2011). Monotheism & Ethics: Historical and Contemporary Intersections Among Judaism, Christianity, and Islam. Brill.score: 120.0
    Fourteen essays by leading scholars from around the world explore the theological, philosophical, and historical connections between the three Abrahamic faiths and ethics. Timely reading for students of religion, philosophy, and ethics.
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  19.  3 DLs
    Peter Ochs (2005). Jane Dammen McAuliffe, Barry D. Walfish, and Joseph W. Goering, Eds., With Reverence for the Word: Medieval Scriptural Exegesis in Judaism, Christianity, and Islam. Oxford and New York: Oxford University Press, 2003. Pp. Xvii, 488. [REVIEW] Speculum 80 (3):926-927.score: 120.0
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  20.  2 DLs
    Peter Koslowski (2003). Discussion of the Role of Philosophy in Christianity, Islam, and Judaism. In Philosophy Bridging the World Religions. Kluwer Academic 54--65.score: 120.0
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  21.  2 DLs
    Krunoslav Pranjić (2006). Global Ethics on the Tradition of Judaism, Christianity and Islam. Filozofska Istrazivanja 26 (4):879-890.score: 120.0
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  22.  1 DLs
    Penelope D. Johnson (2004). Dominique Iogna-Prat, Order and Exclusion: Cluny and Christendom Face Heresy, Judaism, and Islam (1000–1150). Trans. Graham Robert Edwards. Foreword by Barbara H. Rosenwein. (Conjunctions of Religion and Power in the Medieval Past.) Ithaca, N.Y., and London: Cornell University Press, 2002. Pp. Xvii, 407; 3 Black-and-White Figures. $59.95. First Published in 1998 Under the Title Ordonner Et Exclure, by Aubier, Paris. [REVIEW] Speculum 79 (4):1099-1101.score: 120.0
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  23.  0 DLs
    J. Lassner (2001). Demonizing the Queen of Sheba: Boundaries of Gender and Culture in Postbiblical Judaism and Medieval Islam. Philosophy East and West 51 (2):322-322.score: 120.0
     
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  24.  0 DLs
    Moshe Perlmann (1974). The Medieval Polemics Between Islam and Judaism. In S. D. Goitein (ed.), Religion in a Religious Age. Cambridge, Mass.,Association for Jewish Studies 130.score: 120.0
     
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  25.  0 DLs
    Elia Benamozegh (2007). Musar Yehudi le-ʻumat Musar Notsri: Be-Tosefet ʻiḳare Emunato U-Musaro Shel Ha-Islam. Yeshivat or Ṿi-Yeshuʻah.score: 78.0
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  26.  12 DLs
    Daniel Philpott (2013). The Justice of Forgiveness. Journal of Religious Ethics 41 (3):400-416.score: 72.1
    Over the past generation, forgiveness has entered the political sphere in countries all over the globe that are addressing the past injustices of war, dictatorship, genocide, and the maltreatment of native peoples. Among the international community, however, the practice is controversial, criticized as unjust for burdening victims and foregoing deserved punishment. This essay argues that forgiveness is not contrary to justice but rather reflective of it if justice means restoration of right relationship, a concept embedded in the scriptures and traditions (...)
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  27.  2 DLs
    Reuven Firestone (2010). Divine Authority And Mass Violence: Economies Of Aggression In The Emergence Of Religions. Journal for the Study of Religions and Ideologies 9 (26):220-237.score: 72.0
    From a social science perspective, a major purpose of religion is to organize the behavior of the community of believers in order to maximize its success as a collective. The underlying premise of this lecture is that religious authority will sanction violence and aggression when they are assessed to be an effective means of realizing the goals of the collective. Conversely, when violence and aggression become unhelpful or counter- productive for realizing community goals they are forbidden. This phenomenology of religion (...)
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  28.  0 DLs
    Joel L. Kraemer, Y. Tzvi Langermann & Jossi Stern (eds.) (2007). Adaptations and Innovations: Studies on the Interaction Between Jewish and Islamic Thought and Literature From the Early Middle Ages to the Late Twentieth Century, Dedicated to Professor Joel L. Kraemer. Peeters.score: 70.0
  29.  34 DLs
    Ann K. S. Lambton (1981). State and Government in Medieval Islam: An Introduction to the Study of Islamic Political Theory: The Jurists. Oxford University Press.score: 66.2
    I RELIGION AND POLITICS: THE LAW Islam, like Judaism and Christianity, believes in the divine origin of government. It follows, therefore, that political ...
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  30.  48 DLs
    Daniel Howard-Snyder, Panmetaphoricism.score: 60.3
    Panmetaphoricism is the view that our speech about God can only be metaphorical. In this essay, I do not assess the reasons that have been given for the view. Rather, I assess the view itself. My aim is to develop the most plausible version of panmetaphoricism in order to gain a clear view of the God it offers for our consideration.
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  31.  12 DLs
    Herbert A. Davidson (1987). Proofs for Eternity, Creation, and the Existence of God in Medieval Islamic and Jewish Philosophy. Oxford University Press.score: 60.1
    The central debate of natural theology among medieval Muslims and Jews concerned whether or not the world was eternal. Opinions divided sharply on this issue because the outcome bore directly on God's relationship with the world: eternity implies a deity bereft of will, while a world with a beginning leads to the contrasting picture of a deity possessed of will. In this exhaustive study of medieval Islamic and Jewish arguments for eternity, creation, and the existence of God, Herbert Davidson provides (...)
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  32.  5 DLs
    Christian Schuster (2010). Gerrie ter Haar, James J. Busuttil (Eds.) Bridge or Barrier: Religion, Violence and Visions for Peace. Journal for the Study of Religions and Ideologies 4 (10):240-243.score: 60.0
    Gerrie ter Haar, James J. Busuttil (eds.) Bridge or barrier: religion, violence and visions for peace Ed. Koninklijke Brill NV, Leiden, The Netherlands, 2005.
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  33.  1 DLs
    Hojjatol Islam Mahmood Mohammadi Araghi (2004). Islam and the Vision of the Universal Peace. In Mehdi Faridzadeh (ed.), Philosophies of Peace and Just War in Greek Philosophy and Religions of Abraham: Judaism, Christianity and Islam. Global Scholarly Publicationsscore: 60.0
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  34.  0 DLs
    S. D. Goitein (ed.) (1974). Religion in a Religious Age. Cambridge, Mass.,Association for Jewish Studies.score: 60.0
     
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  35.  0 DLs
    Charles Selengut (ed.) (2001). Jewish-Muslim Encounters: History, Philosophy, and Culture. Paragon House.score: 60.0
     
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  36.  0 DLs
    Malcolm Seymour, Trevor Green, Audrey Healy, Bob Carruthers, Gary Russell, Dennis Hedlund, Alex Ridgway, Matt Hale, Alexander Fyfe, Paul Farrer, Trevor Nichols, Rana Mitter & Julius Lipner (eds.) (2006). Eastern Philosophy. Kultur.score: 60.0
     
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  37.  17 DLs
    Jonathan K. Crane (2011). PERSPECTIVES ON TORTURE: Reports From a Dialogue Including Christian, Judaic, Islamic, and Feminist Viewpoints. Journal of Religious Ethics 39 (4):585-588.score: 58.1
    Torture continues to be a pressing political issue in North America, yet religious scholarly reflection on the ethics of torture remains all but sidelined in public discourse for a variety of complex reasons. These reasons are explored—and critiqued—in this collection of reflections by Christian, Jewish, Muslim, and feminist religious ethicists. These scholars find that historical amnesia, forced if not twisted readings of classical texts and contemporary human rights instruments, and sociological factors are but a few of the factors challenging contemporary (...)
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  38.  0 DLs
    Richard C. Taylor & Irfan A. Omar (eds.) (2012). The Judeo-Christian-Islamic Heritage: Philosophical & Theological Perspectives. Marquette University Press.score: 58.0
     
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  39.  60 DLs
    Marietta Tigranovna Stepaniants (2002). The Encounter of Zoroastrianism with Islam. Philosophy East and West 52 (2):159 - 172.score: 54.3
    The decisive victory of the Arabs over the Iranians put an end to Zoroastrian Iran and brought it into the Arab Caliphate in 651. However, the "indirect meeting" of Islam and Zoroastrianism had taken place centuries before through the impact of Zoroaster's teaching on Judaism, Christianity, and the religion of the Muslims. Although the "direct encounter" resulted in the virtual disappearance of Zoroastrianism from Iran, it nonetheless brought about a certain synthesis of the two spiritual traditions--most visible in (...)
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  40.  47 DLs
    M. T. Stepaniants (2002). The Encounter of Zoroastrianism with Islam. Philosophy East and West 52 (2):159-172.score: 54.3
    The decisive victory of the Arabs over the Iranians put an end to Zoroastrian Iran and brought it into the Arab Caliphate in 651. However, the "indirect meeting" of Islam and Zoroastrianism had taken place centuries before through the impact of Zoroaster's teaching on Judaism, Christianity, and the religion of the Muslims. Although the "direct encounter" resulted in the virtual disappearance of Zoroastrianism from Iran, it nonetheless brought about a certain synthesis of the two spiritual traditions--most visible in (...)
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  41.  8 DLs
    James Turner Johnson (2008). Thinking Comparatively About Religion and War. [REVIEW] Journal of Religious Ethics 36 (1):157-179.score: 54.0
    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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  42.  4 DLs
    Oliver Leaman (2004). Peace and Judaism. In Mehdi Faridzadeh (ed.), Philosophies of Peace and Just War in Greek Philosophy and Religions of Abraham: Judaism, Christianity and Islam. Global Scholarly Publications 29.score: 54.0
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  43.  4 DLs
    Mohammad Ali Shomali (2004). Value of Life in Islam. In Mehdi Faridzadeh (ed.), Philosophies of Peace and Just War in Greek Philosophy and Religions of Abraham: Judaism, Christianity and Islam. Global Scholarly Publicationsscore: 54.0
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  44.  1 DLs
    Mehdi Faridzadeh & James Turner Johnson (2004). Hojjatol Islam Mahmood Mohammad! Araghi is Presi. In Philosophies of Peace and Just War in Greek Philosophy and Religions of Abraham: Judaism, Christianity and Islam. Global Scholarly Publicationsscore: 54.0
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  45.  1 DLs
    Ah Asgari Yazdi (2004). " Peace" as Islam's Essential Soul According to Qur'anic Teachings. In Mehdi Faridzadeh (ed.), Philosophies of Peace and Just War in Greek Philosophy and Religions of Abraham: Judaism, Christianity and Islam. Global Scholarly Publicationsscore: 54.0
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  46.  0 DLs
    Rodney Wilson (1997). Economics, Ethics, and Religion: Jewish, Christian, and Muslim Economic Thought. New York University Press.score: 50.0
    "Written in a racy, persuasive style, the book impresses the reader as a work of significant scholarship...I encourage students of comparative religions- and especially those of Islamic economics- to read it with great care."&$151; Islamic Studies The worlds of economics and theology rarely intersect. The former appears occupied exclusively with the concrete equations of supply and demand, while the latter revolves largely around the less tangible concerns of the soul and spirit. Intended as an interfaith clarification of the relationship between (...)
     
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  47.  40 DLs
    Justin McBrayer & Daniel Howard-Snyder (eds.) (2013). The Blackwell Companion to the Problem of Evil. Wiley-Blackwell.score: 48.2
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  48.  15 DLs
    Jesse Couenhoven (2013). The Possibilities of Forgiveness. Journal of Religious Ethics 41 (3):377-381.score: 48.1
    Perhaps the best way to challenge anodyne popular conceptions of forgiveness is to highlight the ways in which “forgiveness,” like “justice” and “freedom,” is a rich and deeply contested term that relies for its content on divergent convictions about who we are and who we should seek to be. The essays in this focus issue articulate some of the many possibilities for practicing and thinking about forgiveness.
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  49.  3 DLs
    Eva M. Synek (2010). The Limits of Religious Tolerance – a European Perspective. Journal for the Study of Religions and Ideologies 1 (3):39-51.score: 48.0
    The paper deals with the question of religious tolerance in Europe’s past and present. Tolerance within Christianity (and within the other so called “Abrahamitic” or “Biblical” Religions) is one of the main points. However, the reader is also invited to take a brief look at Europe’s pre-christian past. To some extent, the religious situation of the Roman Empire in particular rather seems to resemble our own experiences with pluralistic societies in today’s Europe than medieval and early modern circumstances would do. (...)
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  50.  2 DLs
    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.score: 48.0
    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 Christianity. (...)
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