Results for 'Religions'

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  1.  13
    Christianity and Non-Christian Religions in Karl Rahner’s Vision.Jean Nedelea - 2015 - 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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  2.  8
    Carl E. Braaten, No Other Gospel! Christianity Among the World's Religions.Michael S. Jones - 2010 - 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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  3.  2
    Exploring the Boundary Between Morality and Religion: The Shin-Shinshukyo (New New Religions) Phenomenon and the Aum Anti-Utopia.Rodica Frentiu - 2010 - 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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  4. Genealogy as a Hermeneutics of Religions.George Bondor - 2010 - 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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  5.  21
    Must We Avoid Speaking of Religion? The Truths of Religions.Robert Bernasconi - 2009 - 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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  6.  30
    Religions and States. A New Typology and a Plea for Non-Constitutional Pluralism.Veit Bader - 2003 - 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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  7.  26
    Overlapping Consensus or Marketplace of Religions? Rawls and Smith.Jack Russell Weinstein - 2012 - 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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  8.  5
    Reading Nostra Aetate in Reverse: A Different Way of Looking at the Relationships Among Religions.Peter C. Phan - 2015 - 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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  9.  8
    An Explanation and Analysis of How World Religions Formulate Their Ethical Decisions on Withdrawing Treatment and Determining Death.Susan M. Setta & Sam D. Shemie - 2015 - 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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  10.  3
    Pluralismo e religiões: a questão cristológica em foco (Pluralism and religions: Christology in focus).de Oliveira Ribeiro Cláudio - 2013 - 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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  11.  5
    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]Arilson Silva Oliveira - 2009 - 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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  12.  1
    Novo Mapa das Religiões (New Map of Religions) - DOI: 10.5752/P.2175-5841.2011v9n23p637.Marcelo Cortes Neri & Luísa Carvalhaes Coutinho de Melo - 2011 - 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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  13.  11
    Philosophy Bridging the World Religions.Peter Koslowski (ed.) - 2003 - 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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  14.  1
    Hegel's Philosophy of the Historical Religions.Barend Christoffel Labuschagne & Timo Slootweg (eds.) - 2012 - 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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  15.  34
    The Concept of “Free Agency” in Monotheistic Religions: Implications for Global Business.Abbas J. Ali, Robert C. Camp & Manton Gibbs - 2005 - 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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  16.  11
    The Transcendent Unity of Religions.Frithjof Schuon - 1953 - 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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  17.  33
    The Convergence of Cultures and Religions in Light of the Evolution of Conciousness.Ewert Cousins - 1999 - Zygon 34 (2):209-219.
  18.  12
    Religions and the Truth: Philosophical Reflections and Perspectives.H. M. Vroom - 1989 - 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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  19.  43
    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]Annelies Lannoy - 2012 - 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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  20. Feminism and World Religions.Arvind Sharma & Katherine K. Young - 1999
  21.  14
    How Religions Affect Attitudes Toward Ethics of Tax Evasion? A Comparative and Demographic Analysis.Serkan Benk, Robert W. McGee & Bahadir Yüzbaşi - 2015 - 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.  39
    On Some Limitations of Humean Disagreement: Miraculous Testimony and Contrary Religions.Paul Dicken - 2011 - 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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  23.  10
    Public Ethical Discourses and the Diversity of Cultures, Religions and Subjectivity in History: Can We Agree on Anything?Wilson Muoha Maina - 2012 - Journal for the Study of Religions and Ideologies 32 (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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  24.  3
    Divine Authority And Mass Violence: Economies Of Aggression In The Emergence Of Religions.Reuven Firestone - 2010 - 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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  25.  2
    Experience and Hermeneutics in the History of Religions – a Hypothesis on Mircea Eliade's Work.Ion Cordoneanu - 2010 - 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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  26.  1
    Aurel Codoban, Sacru si ontofanie. Pentru o nouã filosofie a religiilor/ The Sacred and Ontophany. For a New Philosophy of Religions.Marius Nica - 2010 - 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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  27. Enquiries Touching the Diversity of Languages and Religions.Edward Brerewood - 1614 - Genève, Slatkine Reprints.
  28. Ways of Meeting and the Theology of Religions.David Cheetham - 2013 - 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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  29. Philosophy of Zoroastrianism and Comparative Study of Religions.Faredun Kershaspji Dadachanji - 1941 - Bombay: the Times of India Press.
     
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  30.  22
    Dialogues of Philosophies, Religions, and Civilizations in the Era of Globalization: Chinese Philosophical Studies, Xxv.Zhao Dunhua & George F. McLean (eds.) - 2007 - Council for Research in Values and Philosophy.
    Dialogue between eastern and western philosophies -- Dialogue between Confucianism and Christianity.
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  31.  4
    Exploring Church History: A Guide to History, World Religions, and Ethics.James P. Eckman - 2008 - 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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  32.  16
    The Afterlife of the Platonic Soul: Reflections of Platonic Psychology in the Monotheistic Religions.Maha Elkaisy-Friemuth & John M. Dillon (eds.) - 2009 - 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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  33. Contemporary Essays in the Study of Religions.Samuel U. Erivwo & Michael P. Adogbo (eds.) - 2000 - Fairs & Exhibitions Nig..
     
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  34. All Religions Are True. Gandhi - 1962 - Bombay: Bharatiya Vidya Bhavan.
     
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  35. Truth and Dialogue in World Religions: Conflicting Truth-Claims.John Hick (ed.) - 1974 - Philadelphia: the Westminster Press.
  36. Truth and Dialogue: The Relationship Between World Religions.John Hick (ed.) - 1974 - Sheldon Press.
  37. Philosophy Bridging the World Religions Philosophy Bridging the World Religions.Peter Koslowski - 2003
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  38. On Ecumenism and the Peace of Religions.Madeea Axinciuc - 2011 - Journal for the Study of Religions and Ideologies 30 (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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  39. Religious Truth and the Relation Between Religions.David Gnanaprakasam Moses - 1950 - Madras, Christian Literature Society for India.
  40. Ethics of the Great Religions.Edgar Royston Pike - 1948 - London: Watts.
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  41.  1
    Why Religions Die.James Bissett Pratt - 1940 - And Los Angeles, University of California Press.
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  42. De l'Unité Transcendante des Religions.Frithjof Schuon - 1948 - Gallimard.
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  43. The Search for God: Christianity, Atheism, Secularism, World Religions.Hans Schwarz - 1975 - S.P.C.K..
     
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  44. Ancestry, Goodness, and the Relationship with Christianity as Ecodomical Aspects of Decolonization in Indigenous African Religions.Corneliu C. Simuț - 2017 - Journal for the Study of Religions and Ideologies 16 (47):47-61.
    This paper is an attempt to identify common factors which constitute the foundation of decolonization in indigenous African religions. Since such aspects need to be essentially constructive in order to effectively and positively replace Colonial ideas, this particular search for common ground concerning decolonization in indigenous African religions is going to be pursued through the concept of ecodomy, seen as constructive process. When applied to decolonization with this postulated positivity, ecodomy coagulates three distinct aspects of indigenous African (...) into a common reality. These three aspects are ancestry, goodness, and the relationship with Christianity; they can function therefore as common denominator for various attempts to provide indigenous African religions with specific methodology in dealing with decolonization. This article is going to investigate four such methodologies which can confer positivity as well as an ecodomic, constructive character to decolonization efforts throughout the spectrum of indigenous African religions as they are reflected in the writings of John Mbiti, Isiaka P. Lalèyê, Jakob K. Olupona, and Israel Kamudzandu, all intellectuals of different geographical origin, religious backgrounds, university training, and personal convictions. With Mbiti promoting the superiority of Christianity, Lalèyê accepting it as irrelevant, Olupona preferring to deal without it, and Kamudzandu seeing it as essential, decolonizing efforts in indigenous African religions have at least four different methodologies which all aim at providing African communities with positive and ecodomic, essentially constructive ways to move forward beyond Colonial intellectual paradigms by making sure that peace and goodness are secured for everybody, African or not. (shrink)
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  45. The Evolution of Ethics as Revealed in the Great Religions.E. Hershey Sneath - 1927 - Yale University Press H. Milford, Oxford University Press.
     
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  46. Living Religions of the World.Frederic Spiegelberg - 1956 - Englewood Cliffs, N.J., Prentice-Hall.
  47.  2
    Living Religions and Modern Thought.Alban G. Widgery - 1936 - New York: Round Table Press.
    Hesperides Press are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.
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  48. Filosofia Theoretica: Journal of African Philosophy, Culture and Religions.Jonathan Chimakonam - 2014 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 3 (1):1-167.
  49.  47
    Role of Religions in Imparting Social Justice in Indian Socio-Political Context.Desh Raj Sirswal - 2016 - Milestone Education Review 7 (02).
    Religion is a deriving force for social change in India since ancient times. Although we boast about ancient Indian ideals of social stratification, which made a long lasting discrimination within society, and most of the times we do not do any justice to social-political life of a billion peoples. The study of the relation between religion and politics showed that this relation always made a problematic situation for the indigenous people and always benefitted invaders. The idea of the interface or (...)
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  50. Grading Religions.Noriaki Iwasa - 2011 - Sophia 50 (1):189-209.
    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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