An Interpretation of Religion: Human Responses to the by John Hick PDF

By John Hick

ISBN-10: 1403944458

ISBN-13: 9781403944450

This research takes complete account of the findings of the social and old sciences whereas delivering a spiritual interpretation of the religions as diversified culturally conditioned responses to a transcendent Divine fact. The paintings relies at the author's Gifford Lectures, 1986-7. It treats the central themes within the philosophy of faith and establishes either a foundation for spiritual confirmation at the present time and a framework for the constructing around the world inter-faith discussion. John Hick is the writer of many books at the philosophy of faith together with "Problems of non secular Pluralism", "Evil and the God of Love", "Death and everlasting Life", "God and the Universe of Faiths" and "Faith and Knowledge".


'This booklet is a special contribution to the improvement of a box thought of faith. It justifies non secular trust at the foundation of our event, in particular spiritual event, and issues out the life of assets in the significant global religions to solve the modern pressing difficulties of non secular pluralism. The author's new try is particularly necessary for all international religions together with Buddhism.' - Professor Masao Abe, Pacific university of faith, California --This textual content refers to an out of print or unavailable variation of this title.

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Additional resources for An Interpretation of Religion: Human Responses to the Transcendent (2nd Edition)

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Thus He is not known [as Allah] until we are known' (Al-'Arabi 1990, 92). , Stafford Betty (Betty 1991, lOOf). The term 'serendipity' was introduced into theology in Gordon Kaufman 1993. See Chapter 18 on 'The Ethical Criterion'. I John 4: 8. Micah 6: 8. Sutta Nipata, 144. Bhagavad Gita, 11: 44. For more about this see Hick 1993, The Metaphor of God Incarnate. Others who make this objection include Surin 1989 and 1990, Verkamp 1991, Loughlin 1990. I should make it clear that this is not the main burden of Rose's book, which also contains more important arguments which I have discussed under other headings above.

All our intercourse with other people and with our material environment is with those people and that environment as they appear to us, given our specific cognitive equipment and conceptual and emotional resources. But this does not mean that we are being deceived all the time in either our sensory or our religious experience. It just means that this is the nature of all human cognition. Once this is accepted, naive realism, in both sense perception and religious experience, has to be abandoned and we have to proceed on the basis of the critical realism which holds that there is a reality beyond us of which we are aware, but that our awareness is always and necessarily mediated through and limited by our cognitive faculties and conceptual systems.

I think she is right, and I have not stressed this sufficiently in the text. I do not however accept her further and more radical suggestion that the salvific change - which she rightly emphasises Introduction to the Second Edition xxxix is a gradual process - occurs purely on the natural level, involving no transcendent reality, and is exclusively a turning from self to the human other. She is here supporting the humanist or naturalist position of Mesle (1991) and others. However this is not the place to return to the basic argument for religious experience as a ground for warranted belief in a transcendent reality.

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An Interpretation of Religion: Human Responses to the Transcendent (2nd Edition) by John Hick

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