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

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  1.  1
    Dominic Desroches (2005). Historical Dictionary of Kierkegaard's Philosophy Julia Watkin Collection «Historical Dictionaries of Religions, Philosophies, and Movements Series» Londres, Scarecrow Press, 2001, 432 P. [REVIEW] Dialogue 44 (02):405-.
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  2. Dominic Desroches (2005). Julia Watkin, Historical Dictionary of Kierkegaard's Philosophy. Lanham, Maryland, Scarecrow Press (Coll. « Historical Dictionaries of Religions, Philosophies, and Movements », 33), 2001, Xx-411 P.Julia Watkin, Historical Dictionary of Kierkegaard's Philosophy. Lanham, Maryland, Scarecrow Press (Coll. « Historical Dictionaries of Religions, Philosophies, and Movements », 33), 2001, Xx-411 P. [REVIEW] Laval Théologique et Philosophique 61 (1):216-218.
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  3. Ingrid Fischer-Schreiber, Stephan Schuhmacher & Gert Woerner (eds.) (1989). The Encyclopedia of Eastern Philosophy and Religion: Buddhism, Hinduism, Taoism, Zen. Shambhala.
  4.  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 (...)
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  5.  6
    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.
    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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  6. George Bondor (2010). Genealogy as a Hermeneutics of Religions. Journal for the Study of Religions and Ideologies 6 (17):116-133.
    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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  7. 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.
    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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  8.  19
    Robert Bernasconi (2009). Must We Avoid Speaking of Religion? The Truths of Religions. Research in Phenomenology 39 (2):204-223.
    Heidegger already recognized in the 1920s the difficulties facing a phenomenology of religion, but the problems are greatly multiplied once one recognizes that many of the so-called religions were constituted as such only in the late eighteenth and early nineteenth centuries and that the "invention" of these religions was according to an idea of religion shaped by Christianity. By investigating the incompatible attempts of Kant and Hegel to negotiate that idea, I identify the genealogy of the double bind (...)
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  9.  5
    Peter C. Phan (2015). Reading Nostra Aetate in Reverse: A Different Way of Looking at the Relationships Among Religions. Horizonte 13 (40):1826-1840.
    Nostra Aetate indisputably represented at its promulgation in 1965 a momentous step forward in Catholic theology of religions. But its perspective on other religions still remains deeply "Christianity-centric" in that it views other religions from the Christian vantage-point and uses Christianity as the yardstick to evaluate them. Graphically, its theology of religions may be represented by a series of concentric circles with Christianity occupying the center of the innermost circle and other religions occupying successive circles, (...)
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  10.  23
    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.
    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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  11.  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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  12.  23
    Jack Russell Weinstein (2012). Overlapping Consensus or Marketplace of Religions? Rawls and Smith. Philosophia 40 (2):223-236.
    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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  13.  5
    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.
    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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  14.  2
    Cláudio de Oliveira Ribeiro (2013). Pluralismo e religiões: a questão cristológica em foco (Pluralism and religions: Christology in focus). Horizonte 11 (29):353-380.
    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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  15.  1
    Wensheng Qu (2015). Compilations of Law Dictionaries in New China and Their Roles on Standardization of Translated Legal Terms. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 28 (3):449-467.
    From the perspectives of foreign-Chinese bilingual law dictionaries, Chinese-foreign bilingual law dictionaries, and monolingual Chinese law dictionaries, this paper reviews the compilation and publication of law dictionaries in China over the past six decades following the founding of New China in 1949, especially over the past three decades after the policy of reform and opening up was adopted in 1978. This paper reevaluates the translated legal terms covered and defined in the Legal Dictionary of the Soviet (...)
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  16.  1
    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.
    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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  17. J. Gonda (1950). Brahman : Indische traditie en westerse methode. Tijdschrift Voor Filosofie 12 (4):655-667.
    It is an hazardous undertaking to arrange the meanings of an ancient Indian term like brahman in such a manner that a definite process of evolution may be read off from the very arrangement, because all that is connected with such power-concepts or represents them can in principle bear the same name and, further, because many meanings given in our dictionaries owe their existence only to the fact that our languages are not able to express the Indian concept by (...)
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  18.  8
    Peter Koslowski (ed.) (2003). Philosophy Bridging the World Religions. Kluwer Academic.
    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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  19.  1
    Barend Christoffel Labuschagne & Timo Slootweg (eds.) (2012). Hegel's Philosophy of the Historical Religions. Brill.
    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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  20.  32
    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.
    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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  21.  13
    Serkan Benk, Robert W. McGee & Bahadir Yüzbaşi (2015). How Religions Affect Attitudes Toward Ethics of Tax Evasion? A Comparative and Demographic Analysis. Journal for the Study of Religions and Ideologies 14 (41):202-223.
    This paper focuses specifically on how religions shape attitudes towards ethics of tax evasion. Firstly, the paper begins with an overview of the four views on the ethics of tax evasion that have emerged over the centuries, then goes on to review some of the theoretical and empirical literature on the subject. The empirical part of the study examines attitudes toward tax evasion in 57 countries from the perspectives of six religions using the data from Wave 6 of (...)
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  22.  11
    Frithjof Schuon (1984). The Transcendent Unity of Religions. Theosophical Pub. House.
    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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  23.  37
    Annelies Lannoy (2012). St Paul in the Early 20th Century History of Religions. The Mystic of Tarsus and the Pagan Mystery Cults After the Correspondence of Franz Cumont and Alfred Loisy. [REVIEW] Zeitschrift für Religions- Und Geistesgeschichte 64 (3):222-239.
    Alfred Loisy (1857-1940), the excommunicated French modernist priest and historian of religions, and Franz Cumont (1868-1947), the Belgian historian of religions and expert in pagan mystery cults, conducted a lively correspondence in which they intensively exchanged ideas. One of their favorite subjects for discussion was the dependence of St Paul on the pagan mysteries. Loisy dealt with this early 20 th century moot point for Protestant, Catholic and non-religious scholars in his publications, while Cumont always remained silent. This (...)
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  24.  11
    H. M. Vroom (1989). Religions and the Truth: Philosophical Reflections and Perspectives. Editions Rodopi.
    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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  25.  13
    Ewert Cousins (1999). The Convergence of Cultures and Religions in Light of the Evolution of Conciousness. Zygon 34 (2):209-219.
  26.  29
    Paul Dicken (2011). On Some Limitations of Humean Disagreement: Miraculous Testimony and Contrary Religions. Sophia 50 (3):345-355.
    As part of his wider critique of the credibility of miraculous testimony, Hume also offers a rather curious argument as to the mutual detriment of conflicting testimony for the miracles of contrary religious worldviews. Scholarship on this aspect of Hume’s reasoning has debated whether or not the considerations are to be understood as essentially probabilistic, and as to whether or not a probabilistic interpretation of the argument is logically valid. The consensus would appear to offer a positive answer to the (...)
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  27. Arvind Sharma & Katherine K. Young (1999). Feminism and World Religions. Monograph Collection (Matt - Pseudo).
  28.  2
    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.
    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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  29.  2
    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.
    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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  30.  1
    Ion Cordoneanu (2010). Experience and Hermeneutics in the History of Religions – a Hypothesis on Mircea Eliade's Work. Journal for the Study of Religions and Ideologies 6 (16):40-46.
    The aim of this study is to analyse the fundamentals of Eliade’s view of the History of Religions, with a focus on the origins of this view, in the context of the criticism against the field of study corresponding to religious studies as they have developed over the last two centuries. The first part of the study briefly evaluates religious studies as to where it falls on a spectrum ranging from scientific objectivity to ideology, while the second part aims (...)
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  31. Madeea Axinciuc (2011). On Ecumenism and the Peace of Religions. Journal for the Study of Religions and Ideologies 10 (30):159-182.
    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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  32. Edward Brerewood (1614). Enquiries Touching the Diversity of Languages and Religions. Genève,Slatkine Reprints.
  33. David Cheetham (2013). Ways of Meeting and the Theology of Religions. Ashgate.
    Philosophical vision and voice -- Comparative imagination: ways of philosophizing -- Tones of voice -- Finding spaces -- Problem of deep meetings -- Self that meets: inner architecture -- Imagining and seeing the other -- Aesthetic attitude -- Ethical spaces -- Wise meetings -- Texts or tents.
     
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  34. Faredun Kershaspji Dadachanji (1941). Philosophy of Zoroastrianism and Comparative Study of Religions. Bombay, the Times of India Press.
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  35.  22
    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.
    Dialogue between eastern and western philosophies -- Dialogue between Confucianism and Christianity.
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  36.  4
    James P. Eckman (2008). Exploring Church History: A Guide to History, World Religions, and Ethics. Crossway Books.
    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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  37.  13
    Maha Elkaisy-Friemuth & John M. Dillon (eds.) (2009). The Afterlife of the Platonic Soul: Reflections of Platonic Psychology in the Monotheistic Religions. Brill.
    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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  38. Samuel U. Erivwo & Michael P. Adogbo (eds.) (2000). Contemporary Essays in the Study of Religions. Fairs & Exhibitions Nig. Ltd..
     
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  39. Gandhi (1962). All Religions Are True. Bombay, Bharatiya Vidya Bhavan.
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  40. John Hick (ed.) (1974). Truth and Dialogue in World Religions: Conflicting Truth-Claims. Philadelphia,the Westminster Press.
     
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  41. John Hick (ed.) (1974). Truth and Dialogue: The Relationship Between World Religions. Sheldon Press.
     
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  42. Peter Koslowski (2003). Philosophy Bridging the World Religions Philosophy Bridging the World Religions. Monograph Collection (Matt - Pseudo).
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  43. David Gnanaprakasam Moses (1950). Religious Truth and the Relation Between Religions. Madras, Christian Literature Society for India.
     
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  44. 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.
    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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  45. Edgar Royston Pike (1948). Ethics of the Great Religions. London, Watts.
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  46.  1
    James Bissett Pratt (1940). Why Religions Die. And Los Angeles, University of California Press.
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  47. Hans Schwarz (1975). The Search for God: Christianity, Atheism, Secularism, World Religions. S.P.C.K..
     
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  48. E. Hershey Sneath (1927). The Evolution of Ethics as Revealed in the Great Religions. Yale University Press H. Milford, Oxford University Press.
     
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  49. Frederic Spiegelberg (1956). Living Religions of the World. Englewood Cliffs, N.J.,Prentice-Hall.
     
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  50.  2
    Alban G. Widgery (1936). Living Religions and Modern Thought. New York, Round Table Press, Inc..
    Hesperides Press are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.
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