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Relevant bibliographies by topics / Absolute religion

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Academic literature on the topic 'Absolute religion'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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Journal articles on the topic "Absolute religion"

1

Thompson, Kevin. "Hegel’s History of Religions." Owl of Minerva 52, no. 1 (2021): 117–35. http://dx.doi.org/10.5840/owl20216239.

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According to Hegel, the determinations of the absolute are conceptual properties that identify what the absolute is, and are related through logical entailments. The shapes of the absolute are historical configurations that religion takes as it appears in the domain of contingent existence. This essay claims that Stewart’s interpretation does not observe this distinction, and as a result transforms the determinations of the absolute into projections of a people’s self-understanding. I argue that Hegel himself takes a history of religions to be a logically necessary sequence in which the determinations of the absolute are articulated and proved, rather than a history of the cultural forms that the divine happens to have taken in the movement of human history. I examine as a test case the proper place of Islam in Hegel’s schema of determinate religions in order to show how Stewart’s conflation of determinations and shapes affects the possibility of determinate world-religions arising after what Hegel takes to be the consummate religion, Christianity.

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Hamid, Abdul. "Pluralitas Agama Menurut Tokoh-Tokoh Agama Dayak." Jurnal Ilmiah Ilmu Ushuluddin 17, no. 2 (December 1, 2018): 158. http://dx.doi.org/10.18592/jiu.v17i2.1307.

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Religious plurality is condition that no rejected by human. One thing that need is haow respond plurality that. So far recorded attitude that used by adherents religion in respond other religions in between exclusivism, inclusivism, and plurality. Exclusivism that known which claim absolute truth looked at no corresponding by current condition, thereby also which inclusivism that although no claim ownership absolute but tend see other religions as shadows from one religion, based weakness that owned by two attitude. Mode plurality appear as attitude that looked at corresponding for respond religious plurality. Like that there in village Kapul districts Halong regency Balangan. In this village there various kind of religion like religion of Islam, Kreisten Katolik, Hindu, Budha, and local religion.This research aim for known religion pluraly according to view religion figures Dayak in village Kapul districs Halong regency Balangan. This research is research qualitative by approach sociology use theory charismatic Max Weber. As for method this research is methd observation, directly plunge to field in Village Kapul districs Halong regency Balangan, interview, and documentation.This reaserch concluded that influence charismatic religions figures in Dayak religion when lead ritual event or in life daily has give harmonios life for people Dayak in districs Halong regency Balangan. So religion plurality in this village no make adherents religion Dayak other religion as people that intolerance.

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Gutauskas, Mintautas. "DEMASKUOTA RELIGIJA KAIP RELIGIJOS DUOTIS SEKULIARIZUOTOJE KASDIENYBĖJE." Religija ir kultūra 5, no. 1 (January 1, 2008): 40–51. http://dx.doi.org/10.15388/relig.2008.1.2793.

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Straipsnyje keliama hipotezė, kad sekuliarizuotoje kasdienybėje religija jau nebėra jos vidaus dalykas, bet tampa duota iš karto demaskuotu pavidalu. Remiantis J. Baudrillardo simuliacijos ir simuliakro interpretacija bei P. Sloterdijko ciniškos sąmonės analize, išryškinamas religijos demaskavimo pobūdis sekuliarizuotoje kasdienybėje. Straipsnio tikslas – išsiaiškinti įvairių demaskavimo būdų ontologines prielaidas. Manoma, kad visų demaskavimo būdų prielaida – susvyravęs Dievo kaip absoliučios tikrovės pripažinimas. Kaip demaskavimo forma aptariamas ateistinis Dievo neigimas. Toliau nagrinėjamas religijos kaip simuliacijos demaskavimas, kuris atskleidžia religiją kaip spektaklį, už kurio slypi tikrasis tikroviškumo matmuo – galia, psichinė realybė ar ekonominė plotmė. Remiantis H. G. Gadamerio preteksto samprata bei P. Sloterdijko ciniškos tiesos kaip nuogos tiesos interpretacija, atskleidžiamas demaskacinio mąstymo pobūdis. Parodoma, kaip demaskuojantis mąstymas išmoksta už kiekvieno teksto rasti pretekstą, už kiekvienos tiesos – nuogą tiesą. Galiausiai keliamas demaskavimo ribų ir religijos galimybės sekuliarizuotoje visuomenėje klausimas.Pagrindiniai žodžiai: religija, sekuliarizacija, kasdienybė, simuliacija, cinizmas.UNMASKED RELIGION AS A GIVEN OF RELIGION IN THE SECULARIZED EVERYDAY-LIFEMintautas Gutauskas SummaryThe article raises the hypothesis that religion is not an internal feature of the secularized everyday-life, but religion is given in its undisguised semblance. The character of unmasking of religion in the secularized everyday-life is explained with reference to J. Baudrillard’s interpretation of simulation and simulacra and to P. Sloterdijk’s analysis of cynical consciousness. The object of the article is the ontological presuppositions of such unmaskings. It is supposed that the presupposition of all unmaskings of religion is the tumbling acceptance of God’s absolute reality. The atheistic denial of God is analyzed as a form of unmasking. Further the unmasking of religion as simulacra is examined. It discloses religion as a spectacle, which masks true dimension of reality – power, mental reality or economical dimension. According to this various forms of unmasking are distinguished. The character of unmasking thinking is explained with the reference to H. G. Gadamer’s concept of pre-text ant to P. Sloterdijk’s interpretation of the cynical truth as naked truth. It is revealed how the unmasking thought learns to find the pre-text behind every text, the naked truth behind every truth. Finally raises the question about the limits of unmaskings and the possibility of religion in the periphery of these unmaskings.Keywords: religion, secularization, everyday-life, simulation, cynicism.

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Bhattacharya, Katyayanidas. "Caird's Philosophy of Religion." Journal of Indian Philosophy and Religion 25 (2020): 99–112. http://dx.doi.org/10.5840/jipr2020255.

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In the view of Spencer, Hamilton, Mansel and others, while the province of science is the known, the province of religion is the unknown and the unknowable. Ever addition to the gradually increasing sphere of science reveals a wider sphere of nescience, the unknown and unknowable background of the infinite and the absolute. Since to think is to condition and since the infinite and the absolute is unconditioned, to think or know the infinite or the absolute is to think the unthinkable or know the unknowable though we are compelled to accept the existence of the infinite and the absolute. But this viewpoint is contradictory. It is self-contradictory to hold simultaneously that human knowledge is confined to the finite and that we can know of an existence beyond the finite and that all human knowledge is relative and yet that we can know of the existence of the absolute. Objections to the scientific study of religion based on arguments from intuitive character of religious knowledge and arguments from authoritative nature of religious knowledge are also addressed.

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Schönbaumsfeld, Genia. "Kierkegaard contra Hegel on the ‘Absolute Paradox’." Hegel Bulletin 30, no. 1-2 (2009): 54–66. http://dx.doi.org/10.1017/s0263523200000914.

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In the Lectures on the Philosophy of Religion, Hegel propounds three interrelated theses:(1) The radical continuity of religion and philosophy:The subject of religion as of philosophy is the eternal truth in its objectivity, is God and nothing but God and the explication of God. Philosophy is not worldly wisdom, but knowledge of the non-worldly, not knowledge of the outer substance, of empirical being and life, but knowledge of what is eternal, of what God is and what emanates from his nature. For this nature must reveal and develop itself. Philosophy therefore explicates itself only by explicating religion, and by thus explicating itself, explicates religion … Hence religion and philosophy collapse into each other; philosophy is indeed itself religious service [Gottesdienst]. (Hegel 1986c: 28)(2) The view that philosophy renders in conceptual form the essence of what Christianity consists in and thus transcends the merely subjective vantage-point of faith:In philosophy religion obtains its justification from the thinking consciousness … Faith already contains the true content, but it still misses the form of thought. All previously considered forms — feeling, representation — can have the content of truth, but they themselves are not the true form which makes the true content necessary. Thought is the absolute judge before whom the content needs to prove and justify itself, (ibid.: 341)(3) Philosophy alone shows Christianity to be rational and necessary:This vantage-point [of philosophy] is therefore the justification of religion, especially of the Christian, the true religion; it apprehends [erkennen] the content in its necessary form [nach seiner Notwendigkeit], according to reason; at the same time it also knows the forms in the development of this content. (ibid.: 339)

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Daven, Mathias. "AGAMA DAN POLITIK – HUBUNGAN YANG AMBIVALEN DIALOG VERSUS “BENTURAN PERADABAN”?" Jurnal Ledalero 12, no. 2 (September 7, 2017): 191. http://dx.doi.org/10.31385/jl.v12i2.88.191-220.

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At base, modern culture is a culture that evolves through the frame of managing non-violent normative conflict. With the acknowledgement of religious freedom as a basic human right, the state and religion have been distinguished institutionally: politics and the state no longer deal with truth, but rather with peace between people of different persuasions. In reality, the institutional distinction between religion and politics/the state has been translated into a variety of different political arrangements, including within the Muslim world; the relationship between politics and religion cannot return to a single (Western) model as the norm. Therefore an analysis of the correlation between religion and politics assumes an appropriate understanding about the relationship between religion and culture, for an analysis of the ties between religion and culture will more or less indicate the ambivalence of religion: on the one hand religions have the potential to critique culture; but on the other hand, religions play a very problematic role: they can take up a sacred form and tend to make absolute areas that are in fact relative, including politics. Religion refers to absolute truth and can be (mis)used in the interests of a religious political elite who collaborate with the political elite of the state which may be far from the key message of the religion in question. Nevertheless, an awareness of the ambivalence of religion and politics encourages us to collaborate between religions and cultures in order to lessen human suffering. <b>Kata-kata Kunci:</b> agama, politik, sekularisasi, modernisasi, ambivalensi, demokrasi, Sekularitas, hak asasi manusia, benturan peradaban, Fundamentalisme, dialog, etika derita.

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Horkuc, Hasan. "New Muslim Discourses on Pluralism in the Post-Modern Age." American Journal of Islam and Society 19, no. 2 (April 1, 2002): 68–86. http://dx.doi.org/10.35632/ajis.v19i2.1971.

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The subject of religious pluralism can provoke a great deal of controversy. One could take the view that all religious knowledge is relative and that no one can claim absolute truth for his or her religion. Alternatively one can claim that his religion or understanding is the only truth. Religious pluralism is the theoty that all religions constitute varying conceptions of, and responses to, one ultimate, mysterious divine reality. lt concerns the legitimacy of religious diversity and the idea that no single religion has a monopoly on religious truth. Some may argue that linking religion with pluralism presents a potential threat to their religion.

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Sodeika, Tomas. "„NĖR VARDO TINKAMO, YRA TIK JAUSMAS...“." Religija ir kultūra 10 (January 1, 2012): 80–104. http://dx.doi.org/10.15388/relig.2012.0.2738.

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Straipsnyje aptariama Friedricho Schleiermacherio išplėtota jausmo samprata. Keldamas sau tikslą atkurti religijos teises, pažeistas Apšvietos sekuliarizuotos kultūros, Schleiermacheris kartu bando apginti ir Naujųjų laikų racionalizmo užgožtą jausmą. Jis atmeta požiūrį, kad religija tėra pažinimo ar moralės forma. Anot Schleiermacherio, religija negali būti grindžiama nei morale, nei mokslais ar metafizika. Religijos esme jis laiko ne mąstymą ar veiklą, bet jausmą, tiksliau, – visiškos priklausomybės jausmą. Tokią vidinio išgyvenimo formą Schleiermacheris traktuoja kaip betarpišką savimonę. Remiantis prielaida, kad Schleiermacherio tekstus galima skaityti kaip fenomenologinius aprašymus Husserlio prasme, straipsnyje nagrinėjamas būdas, kuriuo ontologinė betarpiškos savimonės struktūra yra reprezentuojama tuose tekstuose.Pagrindiniai žodžiai: jausmas, religija, Schleiermacheris, savimonė, fenomenologija. “I HAVE NO NAME FOR THAT! FEELING IS ALL IN ALL...”Tomas Sodeika SummaryThe article deals with the concept of feeling by Friedrich Schleiermacher. Aiming to reestablish the privileges of religion, violated by the secular culture of the Enlightenment, Schleiermacher tries to defend the rights of feeling debased by the modern rationalism. He denies that religion is a form of knowledge or morality. To Schleiermacher, religion cannot be based on morality nor on metaphysics or science. According to him, the essence of religion is neither thinking nor acting, but the feeling or, more specifically, feeling of absolute dependence. Such form of inner experience Schleiermacher identifies as immediate self-consciousness. Supposed that Schleiermacher’s texts can be treated as phenomenological descriptions in the Husserlian sense, the article deals with the ways of representating the ontological structure of the immediate self-consciousness in those texts.Keywords: feeling, religion, Schleiermacher, self-consciousness, phenomenology.

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Nevolina, Viktoriya Vasil'evna. "Scientific methodological laboratory for personal growth: pedagogical assistance and support." Современное образование, no. 3 (March 2018): 9–15. http://dx.doi.org/10.25136/2409-8736.2018.3.26883.

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The subject of this research is the phenomenon of mystical viewed in context of the history of religion and culture of mankind. Reference to the mystical experience attains special meaning at the current stage of civilizational development – the search for exiting the spiritual crisis. The “mystical” is typified as the “internal religion” opposite to the “external religion” – the religious cult and religious organization. Mysticism, being the inner part of religion, is identified with the most sacred knowledge and human feelings aimed at cognizing the Absolute. Mysticism is a conceptual core of the religious experience and the overall goal of any religious practice. Based on the conducted research, the author concludes that the evolution of religions took a path from magical to mystical. The magical (primal) religions are deprived of mystical beginning. The phenomenon of mystical occurs only within the national and world religions that recognize a human as a carrier of the absolute beginning. The peculiarity of current situation consists in the return to pre-mystical religious representations. The author determines the two types of mystical teachings – the immanent and the transcendent immanent. The importance of mystical religious first and foremost lies in development of the gnoseological abilities of a human, and then in the revolutionary psychological transformations of mind and personality.

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Kholil, Ahmad. "CINTA SEBAGAI RELIGIOUS PEACE BUILDING (Perspektif Muhammad Fethullah Gülen)." RELIGI JURNAL STUDI AGAMA-AGAMA 10, no. 2 (August 14, 2016): 141. http://dx.doi.org/10.14421/rejusta.2014.1002-01.

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Sociologically, religion has a double function. On the one hand, religion can be a factor of social cohesion and harmony creation, but on the other hand it can also be a factor religious disharmony between people of different religions. This paper examines the views of Fethullah Gülen on the social function of religion that is based on love and peace. Differences of religion, according to him, is a consequence of the choice of each human being in order to establish the absolute truth based on how they believe. Therefore, differences in religion is not something scar y or even harmful for social life, as long as people are able to live in the light of love and peace.

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More sources

Dissertations / Theses on the topic "Absolute religion"

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Rocker, Stephen. "Hegel's rational religion: The validity of Hegel's argument for the identity in content of absolute religion and absolute philosophy." Thesis, University of Ottawa (Canada), 1990. http://hdl.handle.net/10393/6001.

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Kelly, Sean M. "Individuation and the absolute Hegel, Jung, and the path toward complex holism." Thesis, University of Ottawa (Canada), 1988. http://hdl.handle.net/10393/5305.

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Ramos, Flamarion Caldeira. "A \"miragem\" do absoluto - Sobre a contraposição de Schopenhauer a Hegel: crítica, especulação e filosofia da religião." Universidade de São Paulo, 2009. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-03092009-151426/.

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Esta tese procura reconstruir a crítica de Schopenhauer a Hegel, para além das invectivas e juízos sumários. Embora não escreva um texto específico sobre esse tema, a posição crítica de Schopenhauer em relação a Hegel é formulada em vários momentos de sua obra. Nosso trabalho consiste, em um primeiro momento, em reconstruir a crítica de Schopenhauer, comparando-a com as posturas críticas de Schelling e Feuerbach. Trata-se de expor e analisar os argumentos de Schopenhauer de modo a construir uma imagem crítica da filosofia de Hegel e, ao mesmo tempo, mostrar em que sentido essa mesma crítica pode ser relativizada do ponto de vista da filosofia hegeliana. Nesse sentido, o presente trabalho procura refletir sobre a dificuldade implicada na tarefa de construir uma crítica da filosofia de Hegel, já que como mostrou Gérard Lebrun, Hegel oferece menos uma filosofia que um discurso que é mal compreendido sempre que tentamos julgá-lo a partir de nossos pressupostos discursivos. Num segundo momento, examinamos os pontos comuns da abordagem especulativa presente em ambas as filosofias e investigamos temas tais como a questão da determinação das coisas finitas em relação à realidade substancial, a tarefa da filosofia e o problema da exposição da verdade filosófica. Num terceiro e conclusivo momento, procuraremos contrapor a filosofia da religião de ambos os autores, pois como pretendemos mostrar, o tema da fronteira entre a filosofia e a religião é fundamental para estabelecer a oposição entre os autores sobre a questão central da exposição do absoluto e dos limites do conhecimento. Por fim, ofereceremos ainda alguns textos paralelos a essa tese que procuram refletir sobre as interpretações de autores como Lukács e Horkheimer sobre a contraposição entre Hegel e Schopenhauer.
This thesis seeks to reconstruct Schopenhauer\'s criticism of Hegel, beyond invective and brief judgment. Though he does not write on the theme specifically, Schopenhauer\'s critical position with regards to Hegel is formulated at several moments of his oeuvre. This work consists of reconstructing Schopenhauer\'s criticism at first, by comparing it to the criticism of Schelling and Feuerbach. It aims at exposing and analyzing Schopenhauer\'s arguments so as to build a critical image of the philosophy of Hegel, and simultaneously demonstrate how this very criticism can be relativized from a Hegelian point of view. Therefore, this work seeks to reflect upon the difficulty implied in the task of constructing a criticism of the philosophy of Hegel, since Hegel, as Gérard Lebrun has demonstrated, offers less of a philosophy than a discourse which is misunderstood whenever we attempt to judge it from the perspective of our discursive presuppositions. Secondly, we shall examine the common points in the speculative approach present in both philosophies, and investigate themes such as the question of the determination of the finite in relation to the substantial reality, the task of Philosophy and the problem of the exposure of the philosophical truth. Thirdly, we\'ll attempt to counterpose the philosophy of religion of both authors, for, as we intend to demonstrate, the theme of the frontier between Philosophy and Religion is crucial to establish the opposition between the authors on the central issue of exposure of the Absolute and of the limits of knowledge. Finally, we shall look into a few other texts parallel to this thesis which aim at reflecting upon the interpretations of authors such as Lukács and Horkheimer about the counterposition between Hegel and Schopenhauer.

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Schmidt, Thomas M. "Anerkennung und absolute Religion : Formierung der Gesellschaftstheorie und Genes der spekulativen Religionsphilosophie in Hegels Frühschriften /." Stuttgart-Bad Cannstatt : F. Frommann, G. Holzboog, 1997. http://catalogue.bnf.fr/ark:/12148/cb36983401k.

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Lichtenberger, Hans-Peter. "Das Absolute im Endlichen : zur Begründung und systematischen Stellung der Religion in Hegels "Phänomenologie des Geistes" /." Bern : [s.l.], 1987. http://www.ub.unibe.ch/content/bibliotheken_sammlungen/sondersammlungen/dissen_bestellformular/index_ger.html.

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Hammond, Naomi Felicity. "Philosophy and the facetious style : examining philosophy as method in the works of Gillian Rose." Thesis, University of Southampton, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.274445.

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Coelho, Ana Alice Matiello. "A relação entre paradoxo absoluto e os conceitos de pecado, fé, indivíduo e amor: Filosofia da religião e dialética em Kierkegaard." Universidade Federal de Juiz de Fora, 2014. https://repositorio.ufjf.br/jspui/handle/ufjf/507.

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FAPEMIG - Fundação de Amparo à Pesquisa do Estado de Minas Gerais
A pesquisa em questão procura compreender a relação entre o Paradoxo Absoluto e os conceitos cristãos de pecado, fé, indivíduo e amor no pensamento de Kierkegaard. Analisarse- á a conexão do Paradoxo Absoluto em correspondência com cada conceito especifico para, em seguida, compreender os conceitos kierkegaardiano em articulações polares de modo a esclarecer a dialética que perpassa o seu pensamento e, ao esclarecer estes conceitos fundamentais do Cristianismo na perspectiva dialética, compreender-se-á o próprio conceito de Cristianismo em Kierkegaard.
This research seeks to understand the relationship between the Absolut Paradox and the Christian concepts of sin, faith, individuality and love in the thinking of Kierkegaard. The link of the Absolut Paradox to each concept will be analyzed, forming the basis for an understanding of Kierkegaard´s concepts as a series of polarities. This will help to elucidate the dialectic that runs through all his thinking, producing a dialectical perspective on the cardinal concepts of Christianity that is by itself an understanding of the concept of Christianity in Kierkegaard´s thought.

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Netrebiak, Olga. "Le " moi " et le " divin " chez Fichte et Nabert : une contribution à la philosophie de la religion." Thesis, Strasbourg, 2017. http://www.theses.fr/2017STRAK011/document.

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La présente thèse articule les deux catégories fondamentales de la philosophie de la religion : le « moi » et le « divin », ce en dialogue avec deux interlocuteurs privilégiés, Fichte et Nabert, chez lesquels cette double thématique fut exploitée de manière originale et géniale. Fichte pense le « moi » comme le centre de l'intériorité et de la vie consciente de l'homme qui est une activité incessante vers l'unité de soi. Nabert, quant à lui, part du concept fichtien du « moi » pour élaborer la catégorie du « divin » ; celui-ci apparaît alors comme une demande de la conscience en sa structure fondamentale : elle le reçoit alors qu'il s'affirme à même le« moi». L'examen conjoint de de ces deux pensées apporte, nous cherchons à le montrer, une contribution majeure à la philosophie de la religion contemporaine : elle permet en effet à celle-ci d'avancer dans les réponses aux nombreux défis qu'il lui appartient de relever, soit : la redécouverte de certains préliminaires comme la conscience religieuse, le langage adéquat sur « Dieu », la question critériologique dans la désignation du « divin », le « témoignage » absolu. A cet effet, trois catégories principales sont sollicitées et éprouvées : I'« intériorité » et la place de I'« affectivité » dans l'expérience religieuse, enfin la « vérité » qui polarise toute réflexion philosophique sur la religion
The present thesis articulates two fundamental categories of the philosophy of religion: the « 1 » and the « divine », it is in the dialogue with two privileged interlocutors, Fichte and Nabert, where this double theme was exploited in an original and brilliant way. Fichte thinks of the « 1 » as the center of the interiority and the conscious lite of a man, which is an incessant activity towards unity of self. Nabert, on his part, starts from the Fichte's concept of the « 1 » and elaborate the category of the « divine »; this last appears as a demand of the consciousness in its fundamental structure: it the « divine » as the one that affirms itself in the « 1 ». The joint examination of these two thoughts brings, as we try to show, a major contribution to the contemporary philosophy of religion. lndeed, this contribution allows philosophy of religion to advance in the answers to many challenges that rise up before it: the rediscovery of certain preliminaries such as the religious consciousness, the adequate language about « Gad », the question about criterion in the designation of the « divine », absolute « testimony ». For that purpose, three main categories are solicited and approved: « interiority » and the place of « affectivity » in religious experience, and finally « truth » which polarizes all philosophical reflection on religion

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Pandiappallil, Joseph. "Absolute revelation and universal religion : an evaluation of the claims of christianity and hinduism in the philosophical perspectives of Swani Vivekananda, Wolfhart Pannenberg and Karl Rahner /." Frankfurt am Main : P. Lang, 2006. http://catalogue.bnf.fr/ark:/12148/cb402182920.

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Desplanches, Sophie. "Andrew Michael Ramsay (1686-1743) : religion, philosophie et pensée maçonnique." Thesis, Sorbonne Paris Cité, 2016. http://www.theses.fr/2016USPCA078.

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Andrew Michael Ramsay fut un intellectuel écossais du Siècle des Lumières, à la fois "aventurier religieux", auteur politique et franc-maçon. Élevé dans le protestantisme, il rechercha un équilibre spirituel et une doctrine plus conformes à ses vœux. Il voyagea dans de nombreux pays pour atteindre ce but et finalement trouva auprès de Fénelon, archevêque de Cambrai, et de Madame Guyon, adepte du "Pur Amour", un père et une mère spirituels. Sous leur influence, il finit par adhérer à un catholicisme de nature gallicane caractérisé par un appel constant à l’intériorité. De son œuvre, émergent quatre traités : l’Essai sur le gouvernement civil(1721) dans lequel il démontre que la meilleure forme de gouvernement est la monarchie absolue, héréditaire, de droit divin. Fervent jacobite, il espérait le retour de la dynastie Stuart sur le trône d’Angleterre. L’Histoire de la vie de Fénelon (1727) traite principalement des péripéties de sa conversion par le prélat; Les Voyages de Cyrus (1727), roman didactique, apologétique et politique, raconte la formation d’un jeune prince accompli, rempli de sagesse et de piété. Son ouvrage central, Les principes philosophiques de la religion naturelle et révélée (1749), communément appelé le "Great Work" ne parut qu’après sa mort. Le franc-maçon perçait alors sous le philosophe. Son Discours (1737) fait remonter les origines de l’Ordre aux croisades et, surtout, fixe les obligations auxquelles est soumis tout franc-maçon, qui lui sont rappelées au moment de son initiation. Cet homme, complexe, mystique et politique réussit l’exploit de faire changer radicalement cette organisation très attachée à ses traditions qu’est la Franc-maçonnerie
Andrew Michael Ramsay was a Scottish intellectual of the Enlightenment and was at the same time a "religious adventurer", a political author and a freemason. Born into a Protestant family, he undertook a search for spiritual stability and for a doctrine more in line with his aspirations. In this quest, he journeyed through several countries, and he eventually found in the company of Fénelon, archbishop of Cambrai, and of Madame Guyon, an advocate of the doctrine of "Pure Love", a spiritual father and mother. Inspired by them, he finally converted to a Gallican variety of Catholicism which was at the root of his call to a life of constant soul-searching. From his work four treatises emerge: An Essay upon Civil Government (1721), in which he sought to show that the best form of government is an absolute, hereditary monarchy, based on divine right. As a zealous Jacobite, he longed for the return of the Stuarts to the British throne. The Life of Fénelon (1727) deals mainly with the various stages leading up to his conversion by the prelate. The Travel of Cyrus (1727) is a didactic, apologetic and political novel which relates the education of a young accomplished prince endowed with wisdom and piety. His most considerable work is The Philosophical Principles of Natural and Revealed Religion (1749), commonly called the "Great Work", which was published posthumously. Here the freemason can be seen beneath the philosopher. His Discourse (1737) traces the origins of Freemasonry back to the crusades, and also sets out the obligations that every freemason must adhere to and which he is reminded of during his initiation. His success in radically changing this organization so deeply attached to its customs remains the lasting legacy of this complex, mystical and political figure who is Andrew Michael Ramsay

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Books on the topic "Absolute religion"

1

Friedrich Wilhelm Joseph von Schelling. Philosophy and religion: (1804). Putnam, Conn: Spring Publications, 2010.

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Schelling, Friedrich Wilhelm Joseph von. Philosophy and religion: (1804). Putnam, Conn: Spring Publications, 2010.

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Gadalla, Moustafa. Egyptian cosmology: The absolute harmony. Erie, Pa: Bastet Pub., 1997.

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Hegel's rational religion: The validity of Hegel's argument for the identity in content of absolute religion and absolute philosophy. Madison: Fairleigh Dickinson University Press, 1995.

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Schuon, Frithjof. In the face of the absolute. Bloomington, Ind: World Wisdom Books, 1989.

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Theologie, Physik und Philosophie im Weltbild Karl Heims: Das Absolute in Physik und Philosophie in theologischer Interpretation. Frankfurt am Main: P. Lang, 1995.

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Kowalczyk, Stanisław. Koncepcja absolutu w pismach Hegla. Lublin: Tow. Nauk. Katolickiego Uniwersytetu Lubelskiego, 1991.

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Frithjof, Schuon. In the face of the absolute: A new translation with selected letters. Bloomington, IN: World Wisdom, Inc, 2014.

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Kunst Religion Philosophie: Grundriss der Philosophie des absoluten Geistes im Horizont des Holistischen Idealismus. Essen: Verlag Die Blaue Eule, 2012.

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Antoñanzas, Fernando Torres. Don Quijote y el absoluto: Algunos aspectos teológicos de la obra de Cervantes. Salamanca: Universidad Pontificia de Salamanca, 1998.

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Book chapters on the topic "Absolute religion"

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Steinvorth, Ulrich. "Religion and the Absolute." In Secularization, 31–43. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-63871-3_4.

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Long, Eugene Thomas. "Absolute Idealism." In Twentieth-Century Western Philosophy of Religion 1900–2000, 10–34. Dordrecht: Springer Netherlands, 2000. http://dx.doi.org/10.1007/978-94-011-4064-5_3.

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Jaeschke, Walter. "The History of Religion and the Absolute Religion." In Thought and Faith in the Philosophy of Hegel, 9–27. Dordrecht: Springer Netherlands, 1991. http://dx.doi.org/10.1007/978-94-011-3226-8_2.

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Walker, Nicholas. "Comment on “Absolute” and “Consummate” Religion." In Thought and Faith in the Philosophy of Hegel, 73–88. Dordrecht: Springer Netherlands, 1991. http://dx.doi.org/10.1007/978-94-011-3226-8_5.

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Walker, John. "Comment on The History of Religion and the Absolute Religion." In Thought and Faith in the Philosophy of Hegel, 29–37. Dordrecht: Springer Netherlands, 1991. http://dx.doi.org/10.1007/978-94-011-3226-8_3.

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Adshead, S. A. M. "Teilhard de Chardin: from the Absolute to Omega." In Philosophy of Religion in Nineteenth-Century England and Beyond, 137–53. London: Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9780230595460_8.

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Nasr, Seyyed Hossein. "God is Absolute Reality and All Creation HisTajallī(Theophany)." In The Wiley Blackwell Companion to Religion and Ecology, 1–11. Chichester, UK: John Wiley & Sons, Ltd, 2017. http://dx.doi.org/10.1002/9781118465523.ch1.

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Meist, Kurt Rainer. "“Absolute” and “Consummate” Religion The Foundations of Hegel’s Comparison of Christianity and the Non-Christian Religions in his Philosophy of History." In Thought and Faith in the Philosophy of Hegel, 39–71. Dordrecht: Springer Netherlands, 1991. http://dx.doi.org/10.1007/978-94-011-3226-8_4.

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Hick, John. "Religious Pluralism and Absolute Claims." In Problems of Religious Pluralism, 46–66. London: Palgrave Macmillan UK, 1985. http://dx.doi.org/10.1007/978-1-349-17975-6_4.

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Bellanca, Nicolò, and Luca Pardi. "Per la critica della crescita illimitata e della crescita verde." In Studi e saggi, 95–112. Florence: Firenze University Press, 2020. http://dx.doi.org/10.36253/978-88-5518-195-2.10.

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We focus on two great narratives: unlimited growth and green growth. The problem of the compatibility between the increase of human economic activities and the ecosystem seems to be solved by each of the two narratives. After recalling the thermodynamic unfoundedness of the first paradigm, we ask ourselves why it remains central in orienting political choices. Our answer explores the nature of "public religion" that economics has been taking on: by shaping our mental models and our actions, today's dominant economic theory is capable of converting us, contributing to the affirmation of even indefensible beliefs. With regard to the green growth paradigm, it is based on the idea of an absolute decoupling between the trend of growth and the negative impact on the environment, as well as on the related idea that forms of full circularity of economic processes are practicable. Against this conception theoretical arguments and empirical evidence have been advanced, none of which is in itself negatively conclusive, but whose complex makes it highly implausible.

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