Search results for 'Religions' (try it on Scholar)

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  1. Michael S. Jones (2010). Carl E. Braaten, No Other Gospel! Christianity Among the World's Religions. Journal for the Study of Religions and Ideologies 3 (9):162-167.score: 27.0
    Carl E. Braaten, No Other Gospel! Christianity among the World's Religions Minneapolis, USA: Fortress Press, 1992. Paperback: 146 pp. including endnotes and index.
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  2. George Bondor (2010). Genealogy as a Hermeneutics of Religions. Journal for the Study of Religions and Ideologies 6 (17):116-133.score: 27.0
    The main aim of this paper is to analyse the applications of Nietzschean genealogical method to the study of religions. We focus firstly on Nietzsche’s basic concepts: force, will to power, value, evaluation, and power and then go on to discuss some genealogical investigations of the religious phenomena. According to Nietzsche, the nihilist structure of European history is metaphysics itself, understood as Platonism, other-wise explained as a separation between “the real world” (of values and ideals) and the “apparent world” (...)
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  3. Rodica Frentiu (2010). Exploring the Boundary Between Morality and Religion: The Shin-Shinshukyo (New New Religions) Phenomenon and the Aum Anti-Utopia. Journal for the Study of Religions and Ideologies 9 (27):46-70.score: 27.0
    Normal 0 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} The study attempts to complete the conclusions of social-religious research undertaken up till now, and therefore analyzes the new religious phenomenon” ( Shin-shinshūkyō/ New New Religions ), especially the Aum Shinrikyō cult of the contemporary Japanese society, from an interdisciplinary perspective. Focusing upon the terrorist attack with sarin gas (...)
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  4. Veit Bader (2003). Religions and States. A New Typology and a Plea for Non-Constitutional Pluralism. Ethical Theory and Moral Practice 6 (1):55-91.score: 24.0
    Political philosophy has difficulties to cope with the complexity and variety of state-religions relations. Strict separationism is still the preferred option amongst liberals, deliberative and republican democrats, socialist and feminists. In this article, I develop a complex typology based on comparative history and sociology of religions. I summarize my reasons why institutional pluralist models like plural establishment or non-constitutional pluralism are attractive not only for religious minorities but for religiously deeply diverse societies in general. Most attention is paid (...)
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  5. Jack Russell Weinstein (2012). Overlapping Consensus or Marketplace of Religions? Rawls and Smith. Philosophia 40 (2):223-236.score: 24.0
    In this paper, I examine the claim that Rawls’s overlapping consensus is too narrow to allow most mainstream religions’ participation in political discourse. I do so by asking whether religious exclusion is a consequence of belief or action, using conversion as a paradigm case. After concluding that this objection to Rawls is, in fact, defensible, and that the overlapping consensus excludes both religious belief and action, I examine an alternative approach to managing religious pluralism as presented by Adam Smith. (...)
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  6. Peter Koslowski (ed.) (2003). Philosophy Bridging the World Religions. Kluwer Academic.score: 24.0
    Religions are the largest communities of the global society and claim, at least in the cases of Islam and Christianity, to be universal interpretations of life and orders of existence. With the globalization of the world economy and the unity of the global society in the Internet, they gain unprecedented access to the entire human race through modern means of communication. At the same time, this globalization brings religions into conflict with one another in their claims to universal (...)
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  7. Arilson Silva Oliveira (2009). Desvendando a religião e as religiões mundiais em Max Weber (Revealing religion and the world religions in Max Weber) - DOI: 10.5752/P.2175-5841.2009v7n14p136. [REVIEW] Horizonte 7 (14):136-155.score: 24.0
    Apresentamos Max Weber como um dos sociólogos e historiadores mais importantes dentre aqueles que se dedicaram ao estudo do fenômeno religioso. Na verdade, é possível afirmar que a análise da religião compreende um dos aspectos mais fundamentais de sua obra sócio-histórica. De modo geral, esse tema aparece em seus textos de duas maneiras diferentes, quais sejam: enquanto um objeto analisado em sua singularidade e enquanto uma manifestação social que influencia de maneira significativa os demais aspectos da vida comunitária. Aqui, observamos (...)
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  8. Barend Christoffel Labuschagne & Timo Slootweg (eds.) (2012). Hegel's Philosophy of the Historical Religions. Brill.score: 24.0
    The chapters in this book offer an in-depth and profound overview of Hegel’s daring, many-faceted philosophical interpretations of the multifarious and dialectically interrelated, historical religions, including the Islam and the ...
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  9. Marcelo Cortes Neri & Luísa Carvalhaes Coutinho de Melo (2011). Novo Mapa das Religiões (New Map of Religions) - DOI: 10.5752/P.2175-5841.2011v9n23p637. Horizonte 9 (23):637-673.score: 24.0
    O Brasil é o país com a maior população católica. A evolução de variáveis socioeconômicas na década de 1990, aí incluindo casamentos, fertilidade, renda, moradia entre outras, revelam que nenhuma mudou tanto quanto a composição religiosa da população brasileira. O Censo é a base de dados mais usada nos estudos no tema, porém, as estatísticas estão hoje paradas no Censo 2000. A Pesquisa de Orçamentos Familiares 2009 – POF/IBGE permite medir a religiosidade brasileira recente detalhando subgrupos religiosos com classificação comparável (...)
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  10. Cláudio de Oliveira Ribeiro (2013). Pluralismo e religiões: a questão cristológica em foco (Pluralism and religions: Christology in focus). Horizonte 11 (29):353-380.score: 24.0
    O texto apresenta uma perspectiva cristológica plural na relação interreligiosa, a partir da visão de que cada expressão religiosa tem a sua proposta salvífica e de fé que devem ser aceitas, respeitadas, valorizadas e aprimoradas a partir de um diálogo e aproximação mútuas. Tal perspectiva não anula nem diminui o valor das identidades religiosas - no caso da fé cristã, a importância de Cristo -, mas leva-as a um aprofundamento e amadurecimento, movidos pelo diálogo e pela confrontação justa, amável e (...)
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  11. 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: 23.0
    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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  12. Wilson Muoha Maina (2012). Public Ethical Discourses and the Diversity of Cultures, Religions and Subjectivity in History: Can We Agree on Anything? Journal for the Study of Religions and Ideologies 11 (32):18-36.score: 23.0
    Ethics deals with how we make decisions and the actions we perform. In decision-making, one weighs the pros and the cons of any course of action. Besides the realm of the private, there are ethical issues regularly dealt with in public discourses. Human identity in most instances is a cultural and religious construct. Our socio-historical background as human beings is constitutive of our identity and also informs our ethical decision making. In this essay, I argue for a possibility of positively (...)
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  13. Madeea Axinciuc (2011). On Ecumenism and the Peace of Religions. Journal for the Study of Religions and Ideologies 10 (30):159-182.score: 23.0
    The study aims at reconsidering the prerequisites and preconditions required in order to make interreligious communication possible. The issue is addressed within the broader framework of the debate surrounding ecumenism and "the peace of religions", making explicit reference to the particular case of Central and Eastern Europe. Particular attention is given to describing and interpreting the current stage of religious cohabitation (touching on the situation of post-communist countries), and to predicting the possible directions in which this will evolve, as (...)
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  14. Marius Nica (2010). Aurel Codoban, Sacru si ontofanie. Pentru o nouã filosofie a religiilor/ The Sacred and Ontophany. For a New Philosophy of Religions. Journal for the Study of Religions and Ideologies 2 (5):218-224.score: 23.0
    Aurel Codoban, Sacru si ontofanie. Pentru o nouã filosofie a religiilor (The Sacred and Ontophany. For a New Philosophy of Religions) Ed. Polirom, Iasi, 1998.
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  15. Zhao Dunhua & George F. McLean (eds.) (2007). Dialogues of Philosophies, Religions, and Civilizations in the Era of Globalization: Chinese Philosophical Studies, Xxv. Council for Research in Values and Philosophy.score: 21.0
    Dialogue between eastern and western philosophies -- Dialogue between Confucianism and Christianity.
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  16. Abbas J. Ali, Robert C. Camp & Manton Gibbs (2005). The Concept of “Free Agency” in Monotheistic Religions: Implications for Global Business. [REVIEW] Journal of Business Ethics 60 (1):103 - 112.score: 21.0
    The current debate on “free agency” seems to highlight the romantic aspects of free agent and considers it a genuine response to changing economic conditions (e.g., high-unemployment rate, importance of knowledge in the labor market, the eclipse of organizational loyalty, and self pride). Little attention, if any, has been given to the religious root of the free agency concept and its persistent existence across history. In this paper, the current discourse on free agency and the conditions that have led to (...)
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  17. Frithjof Schuon (1984). The Transcendent Unity of Religions. Theosophical Pub. House.score: 21.0
    Schuon asserts that to transcend religious differences, we must explore the esoteric nature of the spiritual path back to the Divine Oneness at the heart of all ...
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  18. H. M. Vroom (1989). Religions and the Truth: Philosophical Reflections and Perspectives. Editions Rodopi.score: 21.0
    In studying the thinkers discussed, we have generally used (translations of) their writings. The very breadth of this study makes one dependent upon ...
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  19. Maha Elkaisy-Friemuth & John M. Dillon (eds.) (2009). The Afterlife of the Platonic Soul: Reflections of Platonic Psychology in the Monotheistic Religions. Brill.score: 21.0
    This volume of essays presents a selection of studies in the ways in which Platonist psychology is adapted to the needs of thinkers in the three great religious ...
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  20. James P. Eckman (2008). Exploring Church History: A Guide to History, World Religions, and Ethics. Crossway Books.score: 21.0
    Christianity's roots, distinctiveness, and cultural implicationsare highlighted in this multi-dimensional resource, providing anintroductory understanding of the richness of the faith andchurch.
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  21. John H. Morgan (2011). Psychology of Religions and the Books That Made It Happen. Journal for the Study of Religions and Ideologies 10 (30):277-298.score: 21.0
    On the centennial of the death of William James (1842-1910), I approached faculty members at eighteen major theological centers of learning requesting them to identify the twelve most important books in the field of the psychology of religion written between James' 1902 classic The Varieties of Religious Experience up to Peter Homan's 1970 Theology After Freud. The request was for each faculty member (by agreement to remain anonymous) to identify the twelve books during that time period (1902-1970) which, in their (...)
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  22. Alban G. Widgery (1936). Living Religions and Modern Thought. New York, Round Table Press, Inc..score: 21.0
    Hesperides Press are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.
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  23. Edward Brerewood (1614/1972). Enquiries Touching the Diversity of Languages and Religions. Genève,Slatkine Reprints.score: 21.0
  24. Stephen Bush (forthcoming). Kevin Schilbrack: Philosophy and the Study of Religions: A Manifesto. International Journal for Philosophy of Religion:1-5.score: 21.0
    This book review essay summarizes the key arguments of Kevin Schilbrack’s Philosophy and the Study of Religions: A Manifesto and offers two critical responses.
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  25. Faredun Kershaspji Dadachanji (1941). Philosophy of Zoroastrianism and Comparative Study of Religions. Bombay, the Times of India Press.score: 21.0
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  26. Samuel U. Erivwo & Michael P. Adogbo (eds.) (2000). Contemporary Essays in the Study of Religions. Fairs & Exhibitions Nig. Ltd..score: 21.0
     
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  27. Gandhi (1962). All Religions Are True. Bombay, Bharatiya Vidya Bhavan.score: 21.0
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  28. John Hick (ed.) (1974). Truth and Dialogue in World Religions: Conflicting Truth-Claims. Philadelphia,the Westminster Press.score: 21.0
     
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  29. John Hick (ed.) (1974). Truth and Dialogue: The Relationship Between World Religions. Sheldon Press.score: 21.0
     
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  30. David Gnanaprakasam Moses (1950). Religious Truth and the Relation Between Religions. Madras, Christian Literature Society for India.score: 21.0
     
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  31. Edgar Royston Pike (1948). Ethics of the Great Religions. London, Watts.score: 21.0
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  32. James Bissett Pratt (1940). Why Religions Die. And Los Angeles, University of California Press.score: 21.0
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  33. Hans Schwarz (1975). The Search for God: Christianity, Atheism, Secularism, World Religions. S.P.C.K..score: 21.0
     
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  34. Frederic Spiegelberg (1956). Living Religions of the World. Englewood Cliffs, N.J.,Prentice-Hall.score: 21.0
     
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  35. Noriaki Iwasa (2011). Grading Religions. Sophia 50 (1):189-209.score: 20.0
    This essay develops standards for grading religions including various forms of spiritualism. First, I examine the standards proposed by William James, John Hick, Paul Knitter, Dan Cohn-Sherbok, and Harold Netland. Most of them are useful in grading religions with or without conditions. However, those standards are not enough for refined and piercing evaluation. Thus, I introduce standards used in spiritualism. Although those standards are for grading spirits and their teachings, they are useful in refined and piercing evaluation of (...)
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  36. Andrew B. Irvine (2014). Introduction: A Symposium on Kevin Schilbrack’s Philosophy and the Study of Religions: A Manifesto. Sophia 53 (3):363-365.score: 20.0
    It is an exciting time to pursue philosophy of religion, not least because of an earnest and widening conversation about what philosophers of religion should be doing in the future. This conversation is driven by factors including the growing presence of philosophers who do not presume as normative the subject position of so-called western traditions of thought, the relentless historicization—especially along Foucaultian lines—of the modern study of religion by critics working across the range of implicated disciplines, and by newly energized (...)
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  37. James McLachlan (2014). Kevin Schilbrack on Defining Religion and the Field of the Study of Religions. Sophia 53 (3):379-382.score: 20.0
    Kevin Schilbrack’s manifesto Philosophy and the Study of Religions is an important foundational work for two fields: philosophy of religion and religious studies. The philosophers of religion sometimes appear to better fit Donald Wiebe’s characterization of religionists as crypto-theologians. They seem only really concerned with Christian theology or at the most theism, despite the fact that Christianity only accounts for about a third of what we could call religious people on the planet and theism only about half. They seem (...)
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  38. Denis Müller (2001). Why and How Can Religions and Traditions Be Plausible and Credible in Public Ethics Today? Ethical Theory and Moral Practice 4 (4):329-348.score: 20.0
    This article presents and discusses the meaning of a possible foundation of ethics, both from a philosophical perspective and with regard to religious representations. It proposes to enlarge the conception of rationality in order to take into account the critical contribution of cultures, traditions and religions to an ethics of reconstruction. This also entails rethinking the role of theological ethics and seeking to make more explicit the cultural plausibility and the practical credibility of Christianity in public ethics today.
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  39. Rosalira dos Santos Oliveira (2010). Religiões da Terra e ética ecológica (Earth religions and ecological ethics) - DOI: 10.5752/P.2175-5841.2010v8n17p26. Horizonte 8 (17):26-44.score: 20.0
    Na atual discussão sobre a importância de equilibrar a necessidade humana de intervir sobre a natureza com a nossa responsabilidade na preservação da vida no planeta, as chamadas religiões da terra ou religiões da natureza aportam uma contribuição fundamental. Visando explorar essas relações, este artigo discute o impacto causado pelo processo de dessacralização do mundo na percepção do homem em relação ao mundo natural. Nesta linha, contrapõe a atitude teísta (característica das chamadas "religiões do livro") à perspectiva cosmobiológica presente nas (...)
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  40. Huston Smith (1976/1993). Forgotten Truth: The Common Vision of the World's Religions. Harpersanfrancisco.score: 20.0
    This classic companion to The World's Religions articulates the remarkable unity that underlies the world's religious traditions.
     
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  41. Jeffrey R. Di Leo (1994). American Transcendentalism and Asian Religions. [REVIEW] Newsletter of the Society for the Advancement of American Philosophy 22 (68):21-24.score: 18.0
    This is Jeffrey R. Di Leo's review of Arthur Verslius's 1993 book, American Transcendentalism and Asian Religion.
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  42. Daniel Whistler (2014). Howie's Between Feminism and Materialism and the Critical History of Religions. Sophia 53 (2):183-192.score: 18.0
    This essay traces the notion of abstraction through the works of Gillian Howie as a means of thinking through the nature of critique within philosophy of religion. In particular, it argues that Howie’s recovery of a more productive conception of abstraction in her late Between Feminism and Materialism is closely linked to the resurgence of real abstraction in recent Marxist theory. From these shifts, one can derive both an enriched conception of religion as real abstraction and a method of critical (...)
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  43. Diego Andres Salcedo & Karla Patriota Bronsztein (2012). A visibilidade e representação social das religiões nos selos postais brasileiros (The visibility and social representations of religions in Brazil postage stamps).DOI: 10.5752/P.2175-5841.2012v10n25p233. [REVIEW] Horizonte 10 (25):233-254.score: 18.0
    Normal 0 21 false false false PT-BR X-NONE X-NONE MicrosoftInternetExplorer4 Este trabalho analisa a forma com a qual o selo postal brasileiro contribuiu para a construção de representações da religião católica em relação a outras práticas religiosas. Foi considerado, para isso, a concepção deste artefato enquanto media , texto semiótico e sua estreita relação com o discurso religioso. O corpus é composto por selos postais comemorativos brasileiros emitidos durante o século XX. A sua identificação e análise foi feita a partir (...)
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  44. Andrew B. Irvine (2014). On Kevin Schilbrack’s Philosophy and the Study of Religions: A Manifesto. Sophia 53 (3):367-372.score: 18.0
    Kevin Schilbrack’s recent book sets out a series of well-considered, well-wrought arguments promoting a lively future for philosophy of religion. In the following comments on selected chapters, I seek to raise questions that require further elaboration of Schilbrack’s constructive vision and/or distinction from alternative visions with which he disagrees.Chapter 1: ‘The Full Task of Philosophy of Religion’Schilbrack begins this chapter characterizing ‘traditional philosophy of religion’ in terms of the task that the discipline sets for itself: to evaluate the rationality of (...)
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  45. Pedro Paulo Alves dos Santos (2010). “Kosmos Kai politheia”. Sobre as interpretações contemporâneas da'ação política' na perspectiva dos fenômenos gnósticos antigos. Dialogos com klauck, H.-j. 'The religious context of early christianity. A guide to graecoroman religions'. [REVIEW] Principia 1 (20):21-44.score: 18.0
    The Current research seeks the study of the identity relationships in the early Christianity starting from the reception of Elements of the Religious Hellenism. These confluences advents previously of the relationships with the Judaism of Diaspora, in Egito Ptolomaico (LXX. séc. IV a.C), they are consolidated with the formation geopolitics and religious person of the Expansion of the Christianity in Minor Asia, during IIo Century. Through the exhibition of ‘The Religious Context of Early Christianity’ (KLAUS, 2000) we will approach Hellenistic’s (...)
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  46. Eugene G. D'Aquili & Andrew B. Newberg (1998). The Neuropsychological Basis of Religions, or Why God Won't Go Away. Zygon 33 (2):187-201.score: 17.0
  47. Christian K. Wedemeyer & Wendy Doniger (eds.) (2010). Hermeneutics, Politics, and the History of Religions: The Contested Legacies of Joachim Wach and Mircea Eliade. Oxford University Press.score: 17.0
    This volume comprises papers presented at a conference marking the 50th anniversary of Joachim Wach's death, and the centennial of Mircea Eliade's birth.
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  48. Hans Küng & Karl-Josef Kuschel (eds.) (1993). A Global Ethic: The Declaration of the Parliament of the World's Religions. Continuum.score: 17.0
    "Presents the text of the 'Declaration' and a commentary on its evolution and significance.... The message of this book is very timely.
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  49. T. Patrick Burke (1979). The Fragile Universe: An Essay in the Philosophy of Religions. Barnes & Noble Books.score: 17.0
     
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  50. Talip Küçükcan (2010). Multidimensional Approach to Religion: A Way of Looking at Religious Phenomena. Journal for the Study of Religions and Ideologies 4 (10):60-70.score: 17.0
    Modern societies have by nature a corrosive effect on traditional forms of religious life and lead to decline in the scope and influence of religious institutions and in the popularity of religious beliefs. This article argues that prophecies of traditional secularization theory failed to predict the future of religion in the contemporary world. Although modernity caused a degree of rupture between religion and society, there has also been a global revival of religion in the last two or three decades. In (...)
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