By John Hick
This research takes complete account of the findings of the social and historic sciences whereas delivering a non secular interpretation of the religions as varied culturally conditioned responses to a transcendent Divine fact. The paintings relies at the author's Gifford Lectures, 1986-7. It treats the imperative themes within the philosophy of faith and establishes either a foundation for non secular confirmation this present day and a framework for the constructing around the globe 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 publication is a distinct contribution to the advance of a box idea of faith. It justifies non secular trust at the foundation of our adventure, specifically non secular adventure, and issues out the lifestyles of assets in the significant global religions to solve the modern pressing difficulties of non secular pluralism. The author's new test is particularly useful for all global religions together with Buddhism.' - Professor Masao Abe, Pacific tuition of faith, California --This textual content refers to an out of print or unavailable version of this title.
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Additional info for An Interpretation of Religion: Human Responses to the Transcendent (2nd Edition)
10 One might call the systematic discussion of this topic 'theology' except that the term restricts the concept of the transcendent by implication to the notion of theos. Wilfred Cantwell Smith has tentatively suggested the more comprehensive term 'transcendentology' (W. C. Smith 1981,183). But however we name it the topic of the transcendent is to be a central concern of this book. One of the merits of the family-resemblance analogy, however, is that it does not push the controversy between believers and disbelievers in the transcendent out onto the borders as a battle between religion and its external enemy, irreligion, but gives it a place within the ongoing religious discussion.
However we have already noted the anachronistic character of single tradition treatments of basic religious issues in our consciously pluralistic twentieth and twenty-first centuries. Introduction 7 A further important reason for a global treatment is that it reveals with unmistakable clarity the human element in religion. For each tradition, whilst able to acknowledge peripheral cultural influences, has assumed that there has been no human and therefore fallible contribution to the formation of its own core conceptions.
And in mystical experience we may transcend the ego to become conscious of our true identity as Brahman. He describes this experience. 'My mind fell like a hailstone into the vast expanse of Brahman's ocean. Touching one drop of it I melted away and became one with Brahman. ' Again, 'I am Brahman, one without a second, bliss without end, the eternal, xxxviii Introduction to the Second Edition unchanging Truth' (Shankara 1978,113, 115). This certainly sounds like a claim to attain in this life the union-without-distinction with Brahman that is, according to advaitic metaphysics, our ultimate destiny.
An Interpretation of Religion: Human Responses to the Transcendent (2nd Edition) by John Hick