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

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  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-.score: 36.0
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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.score: 36.0
  3. Ingrid Fischer-Schreiber, Stephan Schuhmacher & Gert Woerner (eds.) (1989). The Encyclopedia of Eastern Philosophy and Religion: Buddhism, Hinduism, Taoism, Zen. Shambhala.score: 33.0
  4. Geddes MacGregor (1989). Dictionary of Religion and Philosophy. Paragon House.score: 26.0
     
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  5. William L. Reese (1996/1999). Dictionary of Philosophy and Religion: Eastern and Western Thought. Humanity Books.score: 26.0
     
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  6. Shailer Mathews (1973). A Dictionary of Religion and Ethics. Detroit,Gale Research Co..score: 22.0
     
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  7. George Bondor (2010). Genealogy as a Hermeneutics of Religions. Journal for the Study of Religions and Ideologies 6 (17):116-133.score: 21.0
    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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  8. 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: 21.0
    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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  9. 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: 21.0
    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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  10. 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: 18.0
    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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  11. Peter Koslowski (ed.) (2003). Philosophy Bridging the World Religions. Kluwer Academic.score: 18.0
    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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  12. Jack Russell Weinstein (2012). Overlapping Consensus or Marketplace of Religions? Rawls and Smith. Philosophia 40 (2):223-236.score: 18.0
    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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  13. 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: 18.0
    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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  14. Frank J. Hoffman (1985). John R. Hinnells (Ed.) The Penguin Dictionary of Religions. Pp. 550. (Harmondsworth: Penguin, 1984.) £4.95. [REVIEW] Religious Studies 21 (4):594-595.score: 18.0
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  15. Barend Christoffel Labuschagne & Timo Slootweg (eds.) (2012). Hegel's Philosophy of the Historical Religions. Brill.score: 18.0
    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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  16. Da Metraux (1998). John Bowker, Ed., the Oxford Dictionary of World Religions. Japanese Journal of Religious Studies 25 (3-4):402-403.score: 18.0
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  17. 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: 18.0
    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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  18. 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: 18.0
    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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  19. Charles T. Wood (1991). Dictionary of the Middle Ages, 6: Grosseteste, Robert—Italian Literature; 7: Italian Renaissance—Mabinogi; 8: Macbeth—Mystery Plays; 9: Mystery Religions—Poland; 10: Polemics—Scandinavia; 11: Scandinavian Languages—Textiles, Islamic; 12: Thaddeus Legend—Zwart Cnocc, 13: Index. Joseph R. Strayer, Editor-in-Chief. New York: Charles Scribner's Sons, for the American Council of Learned Societies, 1985–1989. Illustrated. 6: Pp. Xv, 670. 7: Pp. Xvii, 706. 8: Pp. Xv, 663. 9: Pp. Xvii, 731. 10: Pp. Xvii ... [REVIEW] Speculum 66 (1):147-149.score: 18.0
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  20. Madeea Axinciuc (2011). On Ecumenism and the Peace of Religions. Journal for the Study of Religions and Ideologies 10 (30):159-182.score: 17.0
    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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  21. 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: 17.0
    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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  22. 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: 17.0
    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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  23. 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: 17.0
    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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  24. 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: 15.0
    Dialogue between eastern and western philosophies -- Dialogue between Confucianism and Christianity.
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  25. Paul Dicken (2011). On Some Limitations of Humean Disagreement: Miraculous Testimony and Contrary Religions. Sophia 50 (3):345-355.score: 15.0
  26. 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: 15.0
    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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  27. Frithjof Schuon (1984). The Transcendent Unity of Religions. Theosophical Pub. House.score: 15.0
    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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  28. H. M. Vroom (1989). Religions and the Truth: Philosophical Reflections and Perspectives. Editions Rodopi.score: 15.0
    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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  29. Maha Elkaisy-Friemuth & John M. Dillon (eds.) (2009). The Afterlife of the Platonic Soul: Reflections of Platonic Psychology in the Monotheistic Religions. Brill.score: 15.0
    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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  30. Charles Taliaferro & Elsa J. Marty (eds.) (2010). A Dictionary of Philosophy of Religion. Continuum.score: 15.0
    An indispensable and comprehensive resource for students and scholars of philosophy of religion.
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  31. 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: 15.0
    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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  32. Alban G. Widgery (1936). Living Religions and Modern Thought. New York, Round Table Press, Inc..score: 15.0
    Hesperides Press are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.
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  33. Edward Brerewood (1614/1972). Enquiries Touching the Diversity of Languages and Religions. Genève,Slatkine Reprints.score: 15.0
  34. Faredun Kershaspji Dadachanji (1941). Philosophy of Zoroastrianism and Comparative Study of Religions. Bombay, the Times of India Press.score: 15.0
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  35. James P. Eckman (2008). Exploring Church History: A Guide to History, World Religions, and Ethics. Crossway Books.score: 15.0
    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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  36. Samuel U. Erivwo & Michael P. Adogbo (eds.) (2000). Contemporary Essays in the Study of Religions. Fairs & Exhibitions Nig. Ltd..score: 15.0
     
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  37. Gandhi (1962). All Religions Are True. Bombay, Bharatiya Vidya Bhavan.score: 15.0
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  38. John Hick (ed.) (1974). Truth and Dialogue in World Religions: Conflicting Truth-Claims. Philadelphia,the Westminster Press.score: 15.0
     
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  39. John Hick (ed.) (1974). Truth and Dialogue: The Relationship Between World Religions. Sheldon Press.score: 15.0
     
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  40. 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: 15.0
    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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  41. David Gnanaprakasam Moses (1950). Religious Truth and the Relation Between Religions. Madras, Christian Literature Society for India.score: 15.0
     
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  42. Edgar Royston Pike (1948). Ethics of the Great Religions. London, Watts.score: 15.0
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  43. James Bissett Pratt (1940). Why Religions Die. And Los Angeles, University of California Press.score: 15.0
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  44. Hans Schwarz (1975). The Search for God: Christianity, Atheism, Secularism, World Religions. S.P.C.K..score: 15.0
     
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  45. Frederic Spiegelberg (1956). Living Religions of the World. Englewood Cliffs, N.J.,Prentice-Hall.score: 15.0
     
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  46. Noriaki Iwasa (2011). Grading Religions. Sophia 50 (1):189-209.score: 14.0
    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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  47. James Mark Baldwin (1940). Dictionary of Philosophy and Psychology, Including Many of the Principal Conceptions of Ethics, Logic, Aesthetics, Philosophy of Religion, Mental Pathology, Anthropology, Biology, Neurology, Physiology, Economics, Political and Social Philosophy, Philology, Physical Science, and Education, and Giving a Terminology in English, French, German, and Italian. New York, P. Smith.score: 14.0
  48. 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: 14.0
    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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  49. 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: 14.0
    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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  50. Huston Smith (1976/1993). Forgotten Truth: The Common Vision of the World's Religions. Harpersanfrancisco.score: 14.0
    This classic companion to The World's Religions articulates the remarkable unity that underlies the world's religious traditions.
     
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