Search results for 'Religious life Reiyukai' (try it on Scholar)

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  1. Tsugunari Kubo (1988). The Philosophical Foundation of the Lay Buddhist Practice of the Reiyukai, as Depicted in the Lotus Sūtra. Reiyukai.
     
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  2.  15
    Émile Durkheim (1926). The Elementary Forms of the Religious Life. New York, the Macmillan Company.
    In The Elementary Forms of Religious Life (1912), Emile Durkheim sets himself the task of discovering the enduring source of human social identity.
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  3. S. J. McGrath & Andrzej Wierciński (eds.) (2010). A Companion to Heidegger's Phenomenology of Religious Life. Rodopi.
    In the academic year 1920-1921 at the University of Freiburg, Martin Heidegger gave a series of extraordinary lectures on the phenomenological significance of the religious thought of St. Paul and St. Augustine. The publication of these lectures in 1995 settled a long disputed question, the decisive role played by Christian theology in the development of Heidegger’s philosophy. The lectures present a special challenge to readers of Heidegger and theology alike. Experimenting with language and drawing upon a wide range of (...)
     
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  4. Matthias Fritsch & Jennifer Anna Gosetti-Ferencei (eds.) (2010). The Phenomenology of Religious Life. Indiana University Press.
    The Phenomenology of Religious Life presents the text of Heidegger’s important 1920–21 lectures on religion. The volume consists of the famous lecture course Introduction to the Phenomenology of Religion, a course on Augustine and Neoplatonism, and notes for a course on The Philosophical Foundations of Medieval Mysticism that was never delivered. Heidegger’s engagements with Aristotle, St. Paul, Augustine, and Luther give readers a sense of what phenomenology would come to mean in the mature expression of his thought. Heidegger (...)
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  5.  23
    Mary Cresp (2012). Australian Religious Life Since Vatican II: A Personal Journey. The Australasian Catholic Record 89 (4):458.
    Cresp, Mary Some months ago while driving I heard an interview with writer Alan Moore on the radio and was so captured by his comments about trends in modern society that I had to pull over to the side of the road and stop to concentrate on what he was saying. I ordered his book, No Straight Lines, and found he presents an inspiring plea for a more human-centric world, more able organisations and more vibrant and equitable economies relevant to (...)
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    Greg Peters (2013). John Henry Newman's Theology of the Monastic/Religious Life as a Means to Holiness. Newman Studies Journal 10 (2):7-17.
    By the late 1830s, John Henry Newman and Edward Bouverie Pusey were discussing the re-introduction of monastic/religious life into the Church of England. Though Newman did not remain in the Church of England long enough to see the full flowering of this effort, his writings as an Anglican theologian reveal that he viewed the monastic/religious life as a central way in which a person could grow in holiness and also a means of fostering the holiness of (...)
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  7.  17
    A. Mark Smith (2006). Seeing and Being Seen in the Later Medieval World: Optics, Theology, and Religious Life (Review). Journal of the History of Philosophy 44 (3):473-474.
    A. Mark Smith - Seeing and Being Seen in the Later Medieval World: Optics, Theology, and Religious Life - Journal of the History of Philosophy 44:3 Journal of the History of Philosophy 44.3 473-474 Dallas G. Denery, II. Seeing and Being Seen in the Later Medieval World: Optics, Theology, and Religious Life. Cambridge Studies in Medieval Life and Thought , 63. Cambridge-New York: Cambridge University Press, 2005. Pp. x + 202. Cloth, $75.00. Among the metaphors (...)
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  8. Matthias Fritsch & Jennifer Anna Gosetti-Ferencei (eds.) (2010). The Phenomenology of Religious Life. Indiana University Press.
    The Phenomenology of Religious Life presents the text of Heidegger’s important 1920–21 lectures on religion. The volume consists of the famous lecture course Introduction to the Phenomenology of Religion, a course on Augustine and Neoplatonism, and notes for a course on The Philosophical Foundations of Medieval Mysticism that was never delivered. Heidegger’s engagements with Aristotle, St. Paul, Augustine, and Luther give readers a sense of what phenomenology would come to mean in the mature expression of his thought. Heidegger (...)
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  9. Anne Warfield Rawls (2009). Epistemology and Practice: Durkheim's the Elementary Forms of Religious Life. Cambridge University Press.
    In this original and controversial book Professor Rawls argues that Durkheim's The Elementary Forms of Religious Life is the crowning achievement of his sociological endeavour and that since its publication in English in 1915 it has been consistently misunderstood. Rather than a work on primitive religion or the sociology of knowledge, Rawls asserts that it is an attempt by Durkheim to establish a unique epistemological basis for the study of sociology and moral relations. By privileging social practice over (...)
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  10. Martin Heidegger (2010). The Phenomenology of Religious Life. Indiana University Press.
     
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  11.  6
    John Wall (2005). The Creative Imperative: Religious Ethics and the Formation of Life in Common. Journal of Religious Ethics 33 (1):45 - 64.
    Challenging a long-standing assumption of the separation of ethical from poetic activity, this essay develops the basis for a theory of moral life as inherently and radically creative. A range of contemporary post-Kantian ethicists--including Ricoeur, Nussbaum, Kearney, and Gutiérrez--are employed to make the argument that moral practice requires a fundamental capability for creative transformation, imagination, and social renewal. In addition, this poetic moral capability can finally be understood only from the primordial religious point of view of the mystery (...)
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  12.  38
    Michael R. Slater (2007). Metaphysical Intimacy and the Moral Life: The Ethical Project of The Varieties of Religious Experience. Transactions of the Charles S. Peirce Society 43 (1):116-153.
    This essay seeks to contribute to our understanding of William James's ethics by reexamining a classic text— The Varieties of Religious Experience—that is not usually read in an ethical light. It shows that James develops an ethics of human flourishing in Varieties, which he grounds in a "piecemeal supernaturalist" cosmology and account of human nature. It also shows that, under the terms of James's view, religious and ethical issues are fundamentally interconnected, and leading a religious life (...)
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  13.  4
    Breno Martins Campos (2012). A persistência de formas da vida religiosa na modernidade (The persistence of forms of the religious life in modernity). Horizonte 10 (27):1028-1041.
    O processo de desenvolvimento da história (e demais ciências) das religiões, com objeto e metodologia próprios, pode ser analisado por meio das discussões que aprofundaram as relações entre a defesa do caráter racionalista do homem ocidental e a persistência de formas religiosas de expressão no transcorrer dos séculos XIX e XX (bem como neste início de século XXI). Por meio do estudo da história da teologia e das religiões, são estabelecidos critérios para o julgamento das convergências entre movimentos religiosos, também (...)
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  14.  5
    Mary Margaret Johanning (1988). Theology and Governance in Religious Life. Philosophy and Theology 3 (1):73-88.
    This article is a set of personal reflections on religious education based upon my experience as general superior of the School Sisters of Notre Dame.
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  15. David L. Mealand (1982). Francis J. Moloney., S.D.B. Disciples and Prophets, A Biblical Model for the Religious Life. Pp. Xiv + 226. £7·95. [REVIEW] Religious Studies 18 (2):276.
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  16.  35
    C. Seale (2010). The Role of Doctors' Religious Faith and Ethnicity in Taking Ethically Controversial Decisions During End-of-Life Care. Journal of Medical Ethics 36 (11):677-682.
    Background and Aims The prevalence of religious faith among doctors and its relationship with decision-making in end-of-life care is not well documented. The impact of ethnic differences on this is also poorly understood. This study compares ethnicity and religious faith in the medical and general UK populations, and reports on their associations with ethically controversial decisions taken when providing care to dying patients. Method A postal survey of 3733 UK medical practitioners, of whom 2923 reported on the (...)
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  17. Michael R. Slater (2007). Ethical Naturalism and Religious Belief in 'The Moral Philosopher and the Moral Life.'. William James Studies 2 (1).
    In this paper I offer a re-reading of "The Moral Philosopher and the Moral Life," William James's most well known work on ethics. I show that while James defends a naturalistic account of the basis of morality in the essay, he also makes a practical argument for religious faith, one that closely connects the piece to such works as "The Will to Believe" and The Varieties of Religious Experience. After discussing some of the strengths and weaknesses of (...)
     
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  18.  71
    Michael S. Hogue (2010). Science and Religious Anthropology: A Spiritually Evocative Naturalist Interpretation of Human Life. American Journal of Theology and Philosophy 31 (3):269-275.
    In Science and Religious Anthropology: A Spiritually Evocative Naturalist Interpretation of Human Life, Wesley J. Wildman has awakened work in religious anthropology to a new day and a new kind of light. No one who works in religious anthropology, or in religion and science studies more generally, should be taken seriously who has not read, digested, and contended with Wildman’s work. Indeed, if one is looking for an education in genuine interdisciplinarity, in rigorous scholarly analysis and (...)
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  19.  11
    Federico Zuolo (2014). The Priority of Suffering Over Life. How to Accommodate Animal Welfare and Religious Slaughter. Les ateliers de l'éthique/The Ethics Forum 9 (3):162-183.
    Federico Zuolo | : Most contemporary Western laws regarding the treatment of animals in livestock farming and animal slaughter are primarily concerned with the principle that animal suffering during slaughter should be minimized, but that animal life may be taken for legitimate human purposes. This principle seems to be widely shared, intuitively appealing and capable of striking a good compromise between competing interests. But is this principle consistent? And how can it be normatively grounded? In this paper I discuss (...)
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  20.  8
    Janusz Kuczyński (2007). The Birth of Complementarity From Historic Dialectics and the Spirit of Dialogue—Towards the Complementarity and Synergy of Secularand Religious Universalism as Metanoia and the Fulfillment of the Essence of Life and History. Dialogue and Universalism 17 (7-8):179-185.
    I. THE ORIGINS OF THE COMPLEMENTARITY CONCEPT IN SECULAR AND RELIGIOUS UNIVERSALISMa) Keywords, categoriesb) G. McLean: the emergence of philosophical and social complementarity from the Polish dialogue and Solidarityc) Secularity open to all human dimensions including the sacral (the structure of religious values approved not ontologically but on the ethical and cultural plane)d) The Catholicism of John Paul from Cracow and Rome as realistic global and dialogue-based universalisme) Laborem Exercens—source of modern universalismf) “John Paul II’s ‘Labour Manifesto’ and (...)
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  21.  3
    Ayesha Qurrat Ul Ain (2015). Everyday Life of a Chinese Muslim: Between Religious Retention and Material Acculturation. Journal for the Study of Religions and Ideologies 14 (40):209-237.
    This research focuses upon tracing the acculturative trends of the Hui Muslim community in Xi’an. It suggests that the existence of Muslims in China is a dialectical process between the adaptation to the Chinese culture and the retention of essentially Islamic religious traits. It is exclusively based upon ethnography and aims to investigate qualitatively the patterns of acculturation/retention of the Hui in the light of four socio-religious variables, i.e. identity, dietary habits, religious festivals and life passage (...)
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  22.  2
    Hugo Strandberg (2014). Rectifying Misconceptions of Wittgenstein and Phillips: "Contemplating Religious Forms of Life" by Mikel Burley. [REVIEW] Nordic Wittgenstein Review 3 (2):191-193.
    Review of Burley, Mikel: Contemplating Religious Forms of Life: Wittgenstein and D. Z. Phillips. London: Continuum, 2012.
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  23.  29
    Anne Warfield Rawls (2004). Epistemology and Practice: Durkheim's the Elementary Forms of Religious Life. Cambridge University Press.
    Anne Warfield Rawls argues that, although Durkheim's The Elementary Forms of Religion is the crowning achievement of his sociological accomplishments, it has been consistently misunderstood. Rather than a work on primitive religion or the sociology of knowledge, Rawls asserts that Durkheim's analysis represents an attempt to establish a unique epistemological basis for the study of sociology and moral relations. Based on detailed analysis of the primary text, this book will be an important and original contribution to contemporary debates on social (...)
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  24.  82
    G. S. H. Marshall (1960). A Comparison of Islam and Christianity as Frame Work for Religious Life. Diogenes 8 (32):49-74.
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  25.  39
    Howard Wettstein (1997). Awe and the Religious Life: A Naturalistic Perspective. Midwest Studies in Philosophy 21 (1):257-280.
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  26. Emile Durkheim (1926). The Elementary Forms of the Religious Life a Study in Religious Sociology. Allen & Unwin.
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  27.  27
    Iddo Tavory & Daniel Winchester (2012). Experiential Careers: The Routinization and de-Routinization of Religious Life. Theory and Society 41 (4):351-373.
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  28.  13
    Victor Castellani (2010). Insignes Pietate? The Ancient Romans and Their Religious Life. The European Legacy 5 (1):101-106.
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  29.  13
    David Ranson (2008). Religious Life Into the Future. The Australasian Catholic Record 85 (4):456.
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  30.  20
    Barry (1985). Reflections on Accepting or Rejecting Applicants to Religious Life. Thought: A Journal of Philosophy 60 (2):234-241.
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  31.  14
    Terence Veling (forthcoming). Gathered in God's Name: New Horizons in Australian Religious Life, Carmel Leavey and Rosalie O'Neill. The Australasian Catholic Record.
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  32. J. T. Muckle (1995). The Letter of Hdoisc on the Religious Life and Abelard's First Reply. Mediaeval Studies 17:253-81.
     
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  33.  14
    George Connolly (2004). Redwood in Provence, 1860-1861: Ideals of Priesthood and Religious Life. The Australasian Catholic Record 81 (2):212.
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  34.  13
    Joseph T. Muckle (1955). The Letter of Heloise on Religious Life and Abelard's First Reply. Mediaeval Studies 17 (1):240-281.
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  35.  7
    Terry F. Godlove (1986). Epistemology in Durkheim's Elementary Forms of Religious Life. Journal of the History of Philosophy 24 (3):385-401.
  36.  7
    Alan P. F. Sell (1982). Religious Life and the Poor. Philosophical Studies 29:381-383.
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  37.  21
    William Reinsmith (1995). Religious Life and Critical Thought. Inquiry 14 (4):66-73.
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  38.  31
    James H. Leuba (1921). The Meaning of "Religion" and the Place of Mysticism in Religious Life. Journal of Philosophy 18 (3):57-67.
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  39.  10
    Douglas K. Mikkelson (2005). Aquinas and Dogen on Entrance Into the Religious Life. Buddhist-Christian Studies 25 (1):109-121.
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  40.  5
    Richard Kieckhefer (2005). Jan van Herwaarden, Between Saint James and Erasmus. Studies in Late-Medieval Religious Life: Devotion and Pilgrimage in the Netherlands. Trans. Wendie Shaffer and Donald Gardner. (Studies in Medieval and Reformation Thought, 97.) Leiden and Boston: Brill, 2003. Pp. Xxxvii, 703; 8 Black-and-White Figures. $210. [REVIEW] Speculum 80 (4):1379-1381.
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  41.  5
    James M. Day (2011). S'engager Dans la Vie Religieuse. Etude Psychologique de 16 Vocations Monastiques._ (_Committing Oneself to the Religious Life: A Psychological Study of Sixteen VocationS). Archive for the Psychology of Religion 33 (2):269-270.
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  42.  5
    Bernard Hamilton (2006). Bruce L. Venarde, Trans., Robert of Arbrissel: A Medieval Religious Life. (Medieval Texts in Translation.) Washington, D.C.: Catholic University of America Press, 2003. Paper. Pp. Xxxv, 155; 1 Map. $21.95. [REVIEW] Speculum 81 (3):933-934.
  43.  9
    Miles Groth (2004). The Phenomenology of Religious Life. Review of Metaphysics 58 (2):442-445.
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  44.  19
    Richard Carrier (1996). Do Religious Life and Critical Thouhgt Need Each Other? Inquiry 16 (1):67-75.
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  45.  12
    David Lewin (2013). Martin Heidegger , The Phenomenology of Religious Life, Trans. By Matthias Frisch and Jennifer Anna Gosetti-Ferencei . Reviewed By. Philosophy in Review 33 (2):123-125.
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  46.  4
    Christine E. Burke (2002). Religious Life: Its Implications for Today []. The Australasian Catholic Record 79 (1):57.
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  47.  4
    Krijn Pansters (2012). Review Mossman, Marquard von Lindau and the Challenges of Religious Life in Late Medieval Germany: The Passion, the Eucharist, the Virgin Mary. (Oxford Modern Languages and Literature Monographs.) Oxford: Oxford University Press, 2010. Pp. Vi, 381. $120. ISBN: 9780199575541. [REVIEW] Speculum 87 (3):909-911.
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  48.  3
    George Malcolm Stratton (1912). The Psychology of the Religious Life. Journal of Philosophy, Psychology and Scientific Methods 9 (23):640-641.
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  49.  3
    Hellenistic Phoenicia (2013). The Religious Life in Hellenistic Phoenicia:'Middle Ground'and New Agencies. In Jörg Rüpke (ed.), The Individual in the Religions of the Ancient Mediterranean. OUP Oxford 41.
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  50.  13
    Ian Haynes (2010). Imperial Rome (L.) De Blois, (P.) Funke, (J.) Hahn (Edd.) The Impact of Imperial Rome on Religions, Ritual and Religious Life in the Roman Empire. Proceedings of the Fifth Workshop of the International Network Impact of Empire (Roman Empire, 200 B.C. – A.D. 476). Münster, June 30 — July 4, 2004. Pp. Xii + 287, Ills, Map, Pls. Leiden and Boston: Brill, 2006. Cased, €108, US$160. ISBN: 978-90-04-15460-. [REVIEW] The Classical Review 60 (01):221-.
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