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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.
3
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.
4
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)
6
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.
7
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.
8
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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Grandy, David A. "Light as an Absolute in Science and Religion." Journal of Interdisciplinary Studies 12, no. 1 (2000): 159–77. http://dx.doi.org/10.5840/jis2000121/29.
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In Einstein's theory of relativity, the speed of light is deemed an absolute value because it is indifferent to the motion of material bodies. Nothing we do can "take a bite" out of its measured velocity of 186,000 miles per second: it is an irreducible quantity. Similarly, our minds cannot race ahead quickly enough to reduce or convert light to everyday understandings. Indeed, modem physics portrays light as having an infinite aspect. Leading to talk of the spaceless, timeless character of light, this aspect permits the suggestion that light resonates spiritual possibilities, and this resonance supports the traditional religious view that light is a symbol or expression of divinity. It also provides a basis for affirming absolutes in ethical life. The relativist stance is thus countered on two fronts—scientific and sacred—with light shining through the veil or barrier that has historically divided the two.
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Bishwanath Sharma, Laimayum, and Thokchom Shantilata Devi. "Truth, Identity, Pluralism in Contemporary Society - Gandhi's Response." Tattva Journal of Philosophy 13, no. 1 (September 21, 2021): 1–15. http://dx.doi.org/10.12726/tjp.25.1.
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This paper explores Gandhi’s attitude towards diversity of religions and examines as to how he attempted to bring inter-faith harmony. Religious diversity has been a topic of serious debate in the contemporary philosophical discourse on understanding religion. Religious pluralism is one of the approaches that deal with issues concerning the diversity of religions. It is believed that no single religion can make absolute claims about the nature of divine reality, its relation to man and the world. It stands in direct opposition to exclusivism, inclusivism and also to fundamentalism by denying that any one religion is the sole possession of the whole truth. Different religions seem to put forward different and incompatible interpretations about the nature of ultimate reality, about the modes of divine activity, the nature and destiny of the human race.
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Küng, Hans. "Religion, violence and “holy wars”." International Review of the Red Cross 87, no. 858 (June 2005): 253–68. http://dx.doi.org/10.1017/s1816383100181329.
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AbstractThe author analyzes the impact of religion in current conflicts throughout the world. The main focus lies on the monotheistic religions, i.e. Judaism, Christianity and Islam, all of which have recently been reproached for potentially fostering the temptation to resort to violence. The article focuses on this accusation and departs from an analysis of the concept of “holy war” in the three religions. The article concludes with setting out a pragmatism of peaceableness highlighting that wars in the twenty-first century can neither be regarded as just, nor holy, nor clean and that absolute pacifism will not only be politically impossible but might as a political principle even be irresponsible.
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Walker, John. "Philosophy, Religion, and the End of Hegel." Hegel Bulletin 24, no. 1-2 (2003): 61–72. http://dx.doi.org/10.1017/s0263523200001816.
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I want to begin with two of Hegel's endings, one well known, the other less so. First, some words from the closing paragraphs of Hegel's Lectures on the History of Philosophy:A new epoch has arisen in the world. It seems as if the world spirit has succeeded in casting off everything in objective reality which is alien to itself, in order to comprehend itself as absolute spirit: to produce its own objective world from itself and to keep that world serenely in its own power. The struggle of the finite self-consciousness with the absolute self-consciousness, which once appeared as an alien reality, is now coming to an end. The finite self-consciousness has ceased to be finite; and, by the same token, the absolute self-consciousness has achieved the reality which it formerly lacked. The whole of world history and especially the history of philosophy is the representation of this conflict. History now seems to have achieved its goal, when the absolute self-consciousness is no longer something alien; when the spirit is real as spirit. For spirit is this only when it knows itself to be absolute spirit; and this it knows in speculative science (Wissemchaft).
15
Kiefer, Julian. "Philosophie als absolute Vermittlung." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 61, no. 4 (November 27, 2019): 429–52. http://dx.doi.org/10.1515/nzsth-2019-0023.
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Zusammenfassung Für eine Verhältnisbestimmung von Religion und Philosophie unterzieht der protestantische Theologe Martin Wendte Hegels philosophisches System einer theologischen sowie einer philosophisch-immanenten Kritik. Das Beweisziel dieser Arbeit besteht im Nachweis, dass auch Wendtes philosophische Kritik nur haltbar unter offenbarungstheologischen Voraussetzungen, also gar keine immanente Hegel-Kritik ist. Der Grund dafür liegt in der Unwiderlegbarkeit Hegels, der bloß den notwendig absoluten Anspruch der Disziplin Philosophie ausdrückt; ein absoluter Anspruch, dem der der Theologie in nichts nachsteht.
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James, David. "The Transition from Art to Religion in Hegel's Theory of Absolute Spirit." Dialogue 46, no. 2 (2007): 265–86. http://dx.doi.org/10.1017/s0012217300001748.
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ABSTRACTI relate the aesthetic mediation of reason and the identity of religion and mythology found in the Earliest System-Programme of German Idealism to Hegel's account of the transition from the ancient Greek religion of art to the revealed religion (Christianity) in his theory of absolute spirit. While this transition turns on the idea that the revealed religion mediates reason more adequately in virtue of its form (i.e., representational thought), I argue that Hegel's account of the limitations of religious representational thought, when taken in conjunction with some of his ideas concerning Romantic art, suggests that he fails to demonstrate the necessity of the transition in question, thus undermining the triadic structure (i.e., art, religion, philosophy) of his theory of absolute spirit.
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Thohir, Mudjahirin. "Mendialogkan Kehidupan Keagamaan." Nusa: Jurnal Ilmu Bahasa dan Sastra 13, no. 3 (August 28, 2018): 460. http://dx.doi.org/10.14710/nusa.13.3.460-470.
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In the social life, the religion have two faces: conflict and peace. Conflict arises in many reasons, one of them is ethnocentric views. Peace condition comes because all of religion advocates to living in harmony. The two phenomena were studied in the discussion of the religious leaders in the Organization of the Religious Harmony Forum (FKUB) Central Java. Result of the workshop are: (1) to avoid conflict, do not take ethnocentric views; (2). The truth of religion is absolute in relative term; (3) the religious community must have a principle that the different is beautiful; (4) the last but not lease, needed to form interfaith community in some areas with different religions.
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Farr, James. ""Absolute Power and Authority"." Locke Studies 20 (October 29, 2020): 1–49. http://dx.doi.org/10.5206/ls.2020.10310.
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This essay offers a detailed textual study of the Fundamental Constitutions of Carolina in light of its history of extensive revisions. In due course, it considers Locke’s considerable secretarial presence and, more guardedly, his authorial presence in these revisions. The Fundamental Constitutions imagined an aristocratic republic in a colonial setting; and its fundamental ideology was one of proprietary absolutism. Its ever-changing articles on absolute power, slavery, and religion are of greatest interest. Important in themselves, they also invite inquiry into their points of contact with Locke’s political theory.
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Deutschmann, Christoph. "The Promise of Absolute Wealth: Capitalism as a Religion?" Thesis Eleven 66, no. 1 (August 2001): 32–56. http://dx.doi.org/10.1177/0725513601066000003.
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Abdelhakam, Nabih Maged. "Religiously Motivated Political and Religious Nationalism of Israel-Palestine conflict." International Journal of Social Science Research and Review 3, no. 2 (July 15, 2020): 13–21. http://dx.doi.org/10.47814/ijssrr.v3i2.35.
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Religion and politics exist on a continuum with varying costs. The dominance of one over the other has consequences for the safety of people, whichever domain has the power. If religion is empowered absolutely, it is abused in the legitimization it gives to violence. If politics is empowered absolutely, the sacred space of human history is denied the ability to flourish and sustain human communities. Yet the tension between the two facets of human society is not one where either will fully can walk away from the temptation of power, whether the opportunity to control is absolute or not.
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MARINA, JACQUELINE. "Schleiermacher on the outpourings of the inner fire: experiential expressivism and religious pluralism." Religious Studies 40, no. 2 (April 21, 2004): 125–43. http://dx.doi.org/10.1017/s0034412503006802.
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Both in the Speeches and in The Christian Faith Schleiermacher offers a comprehensive theory of the nature of religion, grounding it in experience. In the Speeches Schleiermacher grounds religion in an original unity of consciousness that precedes the subject–object dichotomy; in The Christian Faith the feeling of absolute dependence is grounded in the immediate self-consciousness. I argue that Schleiermacher's theory offers a generally coherent account of how it is possible that differing religious traditions are all based on the same experience of the Absolute. I show how Schleiermacher's programme can respond successfully to three related contemporary objections to religious pluralism: (1) different religions make competing truth-claims about the nature of reality and they cannot all be right; (2) differing traditions cannot all be based on a similar religious experience because all experience is interpreted; and (3) the pluralist needs to have criteria in place distinguishing real and illusory religious experience, but such criteria are elusive.
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Dourley, John P. "Toward a salvageable Tillich: The implications of his late confession of provinicialism." Studies in Religion/Sciences Religieuses 33, no. 1 (March 2004): 3–26. http://dx.doi.org/10.1177/000842980403300101.
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In occasional addresses late in his life Paul Tillich confesses to a lingering provincialism in his theology during the same period in which he was completing the third volume of his systematic theology where many of these same provincialisms appear. The article identifies such provincialisms in his ecclesiology, missiology, christology, history of religion and eschatology. The article then argues that his final position, embodied in his understanding of the Religion of the Concrete Spirit, endorses a universal sacramentalism in interplay with mystical and prophetic elements that would appreciate all religions but deny any an absolute claim while able to compensate religious needs specific to each cultural moment. The revisioning of humanity's religious propensity as supporting a mutually relative relation among religions remains valuable in an historical period when the human future may be threatened by competing unqualified religious claims and their secular equivalents.
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Hanaoka, Eiko. "‘Bounds of Ethics’ - From the Standpoint of Absolute Nothingness." Tattva - Journal of Philosophy 5, no. 1 (June 14, 2013): 49–60. http://dx.doi.org/10.12726/tjp.9.3.
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In the contemporary world all kinds of culture, thought modes, philosophies and religions are complicatedly active. Social conditions of our contemporary world wear a nihilistic look which Nietzsche (1844-1900) prophesied as a fact, 200 years after his time. In this nihilistic ambience, the whole world seems to be overrun by various crimes neglecting morality and ethics. In such a world we are urged to consider how morals and ethics can be realized. In this meaning the „bounds of ethics‟ are considered in regard to the paradigms of different historical epochs as the framework and basis of life, culture and thinking. One of these paradigms, common to East and West, is the one based on being and nothingness: relative being, relative nothingness, absolute being, nihil, and absolute nothingness, which last-mentioned paradigm subsumes the other four. In essence, this paper will discuss how morality and ethics in the paradigm of absolute nothingness can finally act in oneness with religion and overcome nihilism in the contemporary world, even if it acts very slowly.
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Bhattacharya, Katyayanidas. "Necessity of Religion." Journal of Indian Philosophy and Religion 25 (2020): 89–98. http://dx.doi.org/10.5840/jipr2020254.
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‘Necessity of Religion’ means that in the nature of man as an intelligent self-conscious being there is a necessary spiritual urge which forces him to rise above what is material and finite and to find rest nowhere short of an Infinite and Absolute Mind. This does not mean that each and every man is religious and the fact that there are men who are not religious does not disprove the necessity of religion. Rather in the very notion of a spiritual self-conscious being there is involved what may be called a virtual or potential infinite. True it is that Nature and man are both finite. But it is the characteristic of a spiritual intelligent being to transcend its individual limitations and realize itself in that which lies beyond itself.
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Basyir, Kunawi. "Makna Eksoteris dan Esoteris Agama dalam Sikap Keberagamaan Eksklusif dan Inklusif." TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 8, no. 1 (June 1, 2018): 218–41. http://dx.doi.org/10.15642/teosofi.2018.8.1.209-232.
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Within the last decades, known to us as the century of spirituality, the world civilization has been murkily colored by the darkness and it has been caused by our sharp different view when we try to understand the meaning of religion including Islam. This has led to the absence of “a bowl” of peace, justice, and equality for every person to freely express his or her socio-religious activities. To the exclusivists, for instance, Islam is blindly viewed as the sole religion that possesses absolute value of truth (absolutism). Consequently, this group sees that other religions possess no truth and, therefore, they must be obliterated. This group sees islām as a term to reject religious pluralism in Indonesia. On the other side, the inclusivists consider the truth of islām as the universal truth. In this regard, they argue that the truth of Islam as a religion is the sole truth, but the truth of islām cannot be monopolized only by certain religion. They further argue that other religions may also possess the truth of islām. Paying close attention to such different understanding of islām, this article attempts to re-read and re-analyze it from socio-cultural approach (or strictly speaking from philoso-phical and theological point of view).
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Zain, Tsuraya Syarif. "HUBUNGAN ANTARA AGAMA DAN ILMU DALAM PANDANGAN AL FARABI." Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 18, no. 1 (June 30, 2017): 33–46. http://dx.doi.org/10.19109/jia.v18i1.1507.
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Are religion and science in contradictory? This question is not easy to answer. In many ways, religion through the teachings of its Holy Scripture is different from the discovery of the sciences, for example the concept of creation is different from Darwin's theory of evolution. Starting from this problem the authors encourages to examine more deeply the relationship between science and religion related to the question of religious position for science and science for religion according to Al Farabi philosophical perspective. According to Al Farabi between Revelation as a source of religion and science are interwoved. So it can be concluded that in Islam there is integration between science and religion. Revelation comes from God, as well as other knowledge derived from the Absolute. Absolute knowledge is able to become a science because it benefits for human life and bring happiness for mankind. Such knowledge should then be deductible to be the principles of law with a strong principle of wisdom and prudence to make it a science
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Fatih, Muhammad. "Pluralisme Agama dalam Al-Qur’an Telaah atas Penafsiran Farid Esack." Progressa: Journal of Islamic Religious Instruction 4, no. 1 (September 25, 2020): 69–80. http://dx.doi.org/10.32616/pgr.v4.1.201.69-80.
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One of the issues that received considerable and dominant attention was the issue of diversity or religious plurality. This issue is a phenomenon that exists in the midst of the diversity of claims of absolute truth (Absolute Truth Claims) between religions that are contradicting one another. Each religion claims to be the truest and all others are heretical. This claim then gave birth to the belief commonly called the "Doctrine of Salvation" that salvation or heaven is the right of followers of certain religions, while adherents of other religions will be harmed and go to hell. In fact, this kind of belief also applies to adherents between sects or alians in the same religion. As is the case between Protestants and Catholics in Christianity, between Mahayana and Hinayana or Theravada in Buddhism, and also between various Islamic groups. This reality has brought pluralism to an increasingly broad and complex discourse. The Koran's recognition of religious pluralism is clear not only from the perspective of accepting other people as a legitimate religious community, but also from the acceptance of their spiritual life and the opportunity for a way of salvation for them. According to Esack, the preservation of the sanctity of these places of worship is not solely intended for the sake of maintaining the integrity of the multi-religious society, but also because God, who is the supreme being for these religions, and who is seen to be above differences in his outward expression, is worshiped in the place. -that place.
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Yaakob, Adzidah, and ‘Ainun Syafiqah Rajuddin. "THE PROTECTION OF ISLAM FROM RELIGIOUS INSULT IN THE CONTEXT OF FREEDOM OF EXPRESSION." Malaysian Journal of Syariah and Law 5, no. 2 (December 29, 2017): 1–23. http://dx.doi.org/10.33102/mjsl.vol5no2.42.
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The purpose of this study is to examine the nature of freedom of expression from three perspectives of laws, namely, international human right law, Malaysian law as well as Islamic law, and its relation in protecting religion of Islam from religious insult. The study argues that there ought to be a legal protection equipped to religion in order to protect religion from being insulted and indirectly to maintain the peace and the public order in the world. The protection cannot be viewed as violation to the freedom of expression but it shall be viewed as one of restrictions to the freedom of expression because no right or freedom is absolute. The findings indicate that the protection to religion from religious insult has never been regarded as a necessary because it clashes with the freedom of expression. Lastly, the study concludes with recommendations on how to strike a balance between the freedom of expression and the right to have religion to be protected as well as a proposal to develop an international anti-blasphemy law protecting all religions and beliefs. By implementing these methods, religion of Islam can be protected from religious insult and peoples can no longer invoke their freedom of expression as an excuse.
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Akhverdiev, Erwin, and Alexander Ponomarev. "Religion as Factor in Formation of Law: Current trends." SHS Web of Conferences 50 (2018): 01024. http://dx.doi.org/10.1051/shsconf/20185001024.
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This article consists of the following parts: introduction, methodology, research results, analysis, and discussion. The article is devoted to religious law formation research from a historical and modern prospective. The authors consider the most prevalent religions in present-day society such as Hinduism, Christianity, Islam, and Buddhism and the way in which these religions influence legislation of India, Russia, Thailand, the United Kingdom and Muslim states. Furthermore, the author researches relationship between religion, law, and morality to reveal theoretical and practical links between religion and law. The explanation of the criteria for the legal provisions morality of is an obvious fact. In this regard, analysis of religious values and morality mutual influence is a necessary step of scientific research. This point provided a basis for studying the basic tenets of Christianity, Islam, Hinduism, and Buddhism in terms of their ability to determine law. In conclusion, the authors note that the search for the rule we are looking for is not absolute, and many lawyers denied the very possibility of its existence. However, the authors come to the conclusion that complete denial of religious determinism of law restricts the range of possible tools for studying law formation.
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Gavrilov, Oleg. "Synergy between History and Religion in the Transformation of the Civil Religion of Modern Russia." Bulletin of Kemerovo State University. Series: Humanities and Social Sciences 2020, no. 3 (November 6, 2020): 227–34. http://dx.doi.org/10.21603/2542-1840-2020-4-3-227-234.
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Orthodox Christianity is the most widespread religion in Russia. Recently, there have been a lot of seemingly independent attempts to defame it, thus deforming the traditional matrix of historical memory. This well-coordinated campaign is based on the fact that historical identification and religion shape the foundations of cultural tradition and, in their inextricable unity, can develop the content of civil religion under certain circumstances. Civil religion gives sacred meanings to historical symbols, regardless of the religious affiliation of individual citizens. Therefore, it ensures social solidarity and awareness of the direction of various social processes. Civil religion originated in the Soviet period; today, it is undergoing some serious transformations. In its early days, it cultivated the sacral meanings of history limited by space and time, which is typical of undeveloped religions. Nowadays, these sacral meanings are gradually becoming more transcendental. For instance, historical events now correlate with the concept of God, and this dependence has been fixed in the basic law of the country. As a result, the former archaic nature of civil religion has acquired the status of a developed religion, capable of consolidating society with an appeal to the Absolute. These changes are often evaluated as violating the principles of secular society. However, their opponents ignore the intrinsically religious nature of culture. This legal innovation does not give preference to any particular confession. Foreign experience proves that many developed states with an official state religion manage to maintain their secular character. The research objective was to define common traits behind the seemingly independent attempts at discrediting Orthodox Christianity and develop some countermeasures.
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Lamothe, Kimerer L. "Reason, Religion, and Sexual Difference: Resources for a Feminist Philosophy of Religion in Hegel's Phenomenology of Spirit." Hypatia 20, no. 1 (2005): 120–49. http://dx.doi.org/10.1111/j.1527-2001.2005.tb00376.x.
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Reading Hegel's 1827 Lectures on the Philosophy of Religion alongside his Phenomenology of Spirit, I argue that his vision for becoming a self-conscious subject—or seeing (oneself as) “spirit”—requires taking responsibility for the insight that every act of reason expresses an experience of sexual difference. It entails working to bring into being communities whose conceptions of gender and the absolute realize this idea.
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Fox, Jonathan. "Separation of Religion and State in Stable Christian Democracies: Fact or Myth?" Journal of Law, Religion and State 1, no. 1 (2012): 60–94. http://dx.doi.org/10.1163/221248112x638145.
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This study compares separation of religion and state (SRAS) as it is conceived in theory with its realization in practice in 40 stable Christian democracies between 1990 and 2008 based on data from the Religion and State Round 2 dataset. There is no agreement in the literature on how SRAS ought to be conceived. Many scholars argue that SRAS is a necessary condition for liberal democracies. The present study examines four models of SRAS found in the literature, and a non-SRAS model that addresses the appropriate role of religion in democracies: secularism-laicism, absolute SRAS, neutral political concern, exclusion of ideals, and acceptable support for religion. The study analyzes three factors: (a) whether the state supports one or some religions more than others; (b) the extent of religious legislation; and (c) restrictions on the religious practices and institutions of religious minorities. The analysis shows that depending on the definition of SRAS used, between zero and eight of the 40 countries practice SRAS. Based on this finding, I conclude that either SRAS is not a necessary condition for liberal democracy or many states commonly considered to be liberal democracies are not.
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Rosadi, Aden, and Siti Ropiah. "Reconstruction of Different Religion Inheritance through Wajibah Testament." Jurnal Ilmiah Peuradeun 8, no. 2 (May 30, 2020): 327. http://dx.doi.org/10.26811/peuradeun.v8i2.466.
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The basic principle of the judge in the decision of the Supreme Court No.16K / AG / 2010 was borrowed which according to some heirs of non-Muslim thinkers of Islam inherited inheritance through borrowed roads. Their opinion as stated by Classical Islamic Scholars. The authorities must exclude part of the legacy of the person who died as proof of him even though he did not inherit it beforehand, based on the premise that the authorities must ensure the rights of people who have not been fulfilled. According to the legal system in Indonesia, the body will include being borrowed into the absolute competence of religious courts based on Law No. 7 of 1989 concerning the Religious Courts related to Law No. 3 of 2006 concerning amendments to Law No. 7 1989 concerning the Religious Courts. Judges who refer to the inheritance of Islam in Indonesia are conducted by judges in the religious court environment with the first absolute level of competence as mandated by law.
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Hammer, Espen. "Hegel as a Theorist of Secularization." Hegel Bulletin 34, no. 2 (August 23, 2013): 223–44. http://dx.doi.org/10.1017/hgl.2013.13.
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Hegel's philosophy of religion is characterized by what seems to be a deep tension. On the one hand, Hegel claims to be a Christian thinker, viewing religion, and in particular Christianity, as a manifestation of the absolute. On the other hand, however, he seems to view modernity as largely secular, devoid of authoritative claims to transcendence. Modernity is secular in the political sense of requiring the state to be neutral when it comes to matters of religion. However, it is also secular in the sense of there being no recourse to authoritative representations of a transcendent God. Drawing on Charles Taylor's view of secularization, the article focuses on the second strand of his religious thinking, exploring how Hegel can be thought of as a theorist of secularization. It is claimed that his dialectic of religious development describes a process of secularization. Ultimately, Hegel's system offers a view of the absolute as immanent, suggesting that an adequate account of religion will necessarily have to accept secularization as the end-point of spirit's development. This is how the tension between religion and secularization can be resolved.
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Pedersen, Kusumita. "Hinduism and Universality in Religion." American Journal of Indic Studies 1, no. 1 (April 19, 2018): 17–37. http://dx.doi.org/10.12794/journals.ind.vol1iss1pp17-37.
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The essay first considers the terms “Hindu” and “Hinduism” with their continuing ambivalence as meaning both the ethnic or national and the “religious.” It then takes up the problem of definition and whether one may speak of a single “Hinduism.” The term “religion” and critiques of it as Western are discussed and an account of religion as worldview, ethics and practice, following Geertz and Smart, is proposed as viable and applicable to Hinduism as well as other traditions. Two senses of “universality” as empirical and normative are explained. Brereton’s general characterization of Hinduism is held up; drawing on Lorenzen, Nicholson and others it is noted that a self-conscious identity of “Hindu dharma” emerged centuries before the colonial period. The essay then turns to Swami Vivekānanda’s constructive exposition of universal dimensions of “Hinduism” in the context of modern religious plurality. He holds that the human aspiration to know God is universal, as are moral norms, and that this can be shown from the evidence but at the same time variation is an inherent pattern of the universe. Many religious truth-claims thus inevitably emerge as differing expressions of the search for the one transcendent Source of existence. These are complementary, not mutually exclusive, and an “absolute” truth is the sum total of all the variations. Moreover religion is evolving, so that revelation is open-ended and many more religions will appear. Vivekananda offers an inclusive pluralism rooted in Vedāntic ontology and the theologically normative view that religion is at its core a quest for union with one sacred ultimate reality variously apprehended.
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Johnson, Paul Christopher. "Law, Religion, and “Public Health” in the Republic of Brazil." Law & Social Inquiry 26, no. 01 (2001): 9–33. http://dx.doi.org/10.1111/j.1747-4469.2001.tb00169.x.
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The essay evaluates the general problem that, while most modern republican constitutions follow the U.S. and French models in declaring religious freedom, absolute religious freedom is impossible and undesirable. How are religious freedoms constrained, and how much should they be? The essay evaluates the strategies by which limitations on freedoms of religion are constructed and imposed, especially the powerful isomorphism of law and science described by Boaventura de Sousa Santos. Taking the example of Afro-Brazilian religions in relation to the Brazilian state since 1890, post-emancipation, the essay argues that pseudo-scientific discourses of “public health” constrained the religious practice of former slaves, thus allowing the trompel'oeil of religious freedom to continue in the new republic, even as freedoms were in fact constrained by the state.
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Gutschmidt, Rico. "The Religious Dimension of Skepticism." International Philosophical Quarterly 61, no. 1 (2021): 77–99. http://dx.doi.org/10.5840/ipq202134167.
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Philosophical skepticism, according to numerous influential accounts of it, is bound up with our failure or inability to adopt an “absolute” standpoint. Similarly, many religions speak of an “absolute” that also is beyond human reach. With this similarity in mind, I will develop what I take to be a religious dimension of skepticism. First, I will discuss the connection that Stanley Cavell draws between his reading of skepticism and the notions of God and original sin. I will then refer to William James’s description of the religious experience of conversion and apply it to the transformative aspect of skepticism. Finally, I will argue with respect to mysticism and negative theology that the transformative experiences one can find in both skepticism and religion can be interpreted as yielding an experiential understanding of the finitude of the human condition.
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Lal, Sanjay, Jeff Shawn Jose, Douglas Allen, and Michael Allen. "Does Liberal Democracy Require a Gandhian Approach to Religion?" Acorn 19, no. 2 (2019): 101–29. http://dx.doi.org/10.5840/acorn201919224.
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In this author-meets-critics dialogue, Sanjay Lal, author of , argues that Gandhian values of nonviolence raise aspirations of liberal democracy to a higher level. Since Gandhian values of nonviolence are closely associated with religious values, liberal democracy should make public commitments to religions on a non-sectarian basis, except for unreasonable religions. Critic Jeff Shawn Jose agrees that Gandhian values can strengthen liberal democracy. However, Jose finds a contradiction in Lal’s proposal that a liberal state should support reasonable religions only. A more consistent Gandhian approach would focus on everyday interactions between citizens and groups rather than state-directed preferences. Critic Douglas Allen also welcomes Lal’s project that brings Gandhian philosophy into relation with liberal democratic theory; however, he argues that universalizing the Absolute Truth of genuine religion is more complicated than Lal acknowledges. D. Allen argues for a Gandhian approach of relative truths, which cannot be evaluated apart from contingency or context, and he offers autobiographical evidence in support of his critical suspicion of genuine religion. Critic Michael Allen argues that Lal’s metaphysical approach to public justification violates a central commitment of political liberalism not to take sides on any metaphysical basis. M. Allen argues that democratic socialism is closer to Gandhi’s approach than is liberalism. Lal responds to critics by arguing that Gandhi’s evaluation of unreasonable religions depends upon an assessment of violence, which is not as problematic as critics charge, either from a Gandhian perspective or a liberal one. Furthermore, by excluding unreasonable or violent religions from state promotion, Lal argues that he is not advocating state suppression. Finally, Lal argues that Gandhian or Kingian metaphysics are worthy of support by liberal, democratic states seeking to educate individuals regarding peaceful unity in diversity.
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O’Connor Perks, Samuel, Rajesh Heynickx, and Stéphane Symons. "From Inertia to the Absolute: On Visuality and Religion in Jean Labatut." Architectural Theory Review 24, no. 1 (January 2, 2020): 3–26. http://dx.doi.org/10.1080/13264826.2020.1753284.
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Campanini, Massimo. "Averroes and Hegel on Religion and Philosophy." Oriente Moderno 96, no. 2 (November 18, 2016): 329–35. http://dx.doi.org/10.1163/22138617-12340114.
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In a recent book, Catarina Belo dealt with Ibn Rušd’s and Hegel’s doctrines of the relations between philosophy and religion with special insight on knowledge. She contended that both preferred philosophy to religion as the best way to understand reality. In the article, I argue that the real importance of Ibn Rušd’s philosophy consists in being a means to reform society in connection with religion (Islam); while Hegel’s endorsement of Christianity is ambiguous insofar as the phenomenology of Spirit leads to an Absolute that jeopardizes God’s perfection. Finally, I emphasize that Hegel’s theory is epistemologically at odds with an Islamic outlook.
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Misyurov, Nikolay. "METAPHYSICAL ASPECTS OF THE “RELIGION OF SPIRITUAL INDIVIDUALITY” (ABSOLUTE SUBSTANTIALITY AND THE THINKING SPIRIT)." Studia Humanitatis 15, no. 2 (August 2020): 4–12. http://dx.doi.org/10.15393/j12.art.2020.3561.
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The relevance of the topic is determined by the second wave of the religious “renaissance” (after “returning to the path leading to church” in the 1990s). Russian and European intellectuals express their undiminished interest in the spiritual practices of philosophizing, now in the communicative environment of the Internet. The article discusses the problem of metaphysical understanding of “content different from being” in connection with the fundamental question of the German philosophical thought – the question of the spiritual self-determination of an individual, which basically means the transformation of the “positive” religious philosophy into the “religion of revelation”. The aim of the work is to clarify the nature, content and form of philosophical and theological constructs and philosophical and religious systems that explain the interaction of the “uncreated Spirit” and “spiritual individuality”. These constructs are drawn on the philosophizing practices of the German romantic school of thought. In this sense, there is no particular distinction between Fichteanism, Schellingianism and Hegelianism. The methods of the study are defined by the methodology of the sources themselves (adjusted for the difference between the research paradigms of the past and the present), with special focus on dialectics. Some of the hermeneutic methods were also used for interpreting religion as the “revelations” of an individual spirit. The study resulted in revealing the continuity between the “positive” philosophy of the 1820s and the 1830s and the romantic philosophy of the 1790s and the 1800s, which predetermined the epistema of the philosophy of religion, characteristic of classical German philosophy. The author comes to the conclusion that “positive” religion, ontologically significant for the “self-determination” of an individual (and correlating with the individual’s relationships with the world), in the gnoseological terms is close to philosophical cognition, which makes it a specific form of socialization.
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Sofiana, Icha Maya. "QUR’ANIC DAILY LIFE DI ERA MILLENNIAL (Resepsi Konsep Kehidupan Harmonis dan Toleran “Generasi Millennial” di Dusun Canggal, Kaliwungu, Semarang)." Jurnal Ilmiah Mahasiswa Raushan Fikr 7, no. 2 (July 17, 2018): 177–87. http://dx.doi.org/10.24090/jimrf.v7i2.2517.
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Religion is something that is inherent in one's belief, everyone has the right to choose what religion they will follow, in the Al-Qur'an the verse al-Hujurat verse 13 also has been mentioned that diversity is something absolute and natural for all humans. In this study, the author will discuss pluralism in Canggal Hamlet, where the community is a multicultural society. Not only Islam, in Canggal Hamlet there are also other religions such as Christianity, Catholicism, Hinduism and Buddhism. What's interesting to discuss here is that they can live side by side in harmony and peace. From the research carried out, it can be concluded that in generaliser, the concept of harmonious and tolerant life in Canggal village is to assume that the difference is not always synonymous with conflict, disagreement, the assumption that the self is the most right, but rather a sense of brotherhood, putting aside selfishness, and respect each other.
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Almond, Brenda. "Idealism and Religion in the Philosophy of T.L.S. Sprigge." Philosophy 85, no. 4 (September 15, 2010): 531–49. http://dx.doi.org/10.1017/s0031819110000410.
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AbstractAlthough T.L.S. Sprigge described idealist philosophy as the stage beyond religion, his pantheistic idealism, while not itself a religion, offers a conception of God that seeks to meet the aspiration of human beings to understand their own place in the universe. While he shared with most mid twentieth century British philosophers a basic assumption of the primacy of experience, Sprigge took this strong empiricist assumption in a Berkeleyian rather than a Humean direction. This enabled him to find a place for the phenomenon of religious consciousness, which he saw as the source of a yearning that can be met by absolute idealism's conception of a ‘Whole’ that encompasses ourselves and all aspects of our world. He describes this recognition as the faltering adumbration of a truth – one that is sometimes encountered in aesthetic experience, and sometimes more directly in the lives of mystics. The metaphysical basis for this form of absolute idealism is provided by a concept of time in which each fleeting ‘now’ has a fixed and permanent place, and by a theory of identity according to which personal individuality is dissolved in a unitary ‘Whole’.
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Kolb, David. "Hegel and Religion: Avoiding Double Truth, Twice." Hegel Bulletin 33, no. 01 (2012): 71–87. http://dx.doi.org/10.1017/s0263523200000343.
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When I was first studying Hegel, I encountered quite divergent readings of his views on religion. The teacher who first presented Hegel to me was a Jesuit, Quentin Lauer at Fordham University, who read Hegel as a Christian theologian providing a better metaphysical system for understanding the doctrines of the Trinity and Incarnation. When I studied at Yale University, Kenley Dove read Hegel as the first thoroughly atheistic philosopher who presented the conditions of thought without reference to any foundational absolute being. Meanwhile, also at Yale, John Findlay read us a deeply Neo-Platonic Hegel who taught about absolute forms held in a cosmic mind. In giving my own reading, I want to talkabout the ways Hegel redefines both metaphysics and religion. I would like to approach these issues by way of the medieval controversy over double truth, which was a previous conflict between religion and science.In the thirteenth century, Aristotle's scientific and philosophical texts were becoming available in European universities from the Muslims in Spain. These texts offered a well-argued, systematic, and more comprehensive scientific view of the universe and its god. Reading Aristotle, people quickly realised that his ideas contradicted some Christian (and Muslim) doctrines. For example, Aristotle argued that the world could not have had a beginning in time, while the religious revelations told of a first moment of divine creation. Aristotle's obscure treatment of the active intellect seemed to argue that there was no individual immortal soul, while the revelations spoke of individual survival after death. And Aristotle's god, the totally self-absorbed first mover, the pure actuality, seemed useless for religious purposes.
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Duquette, Jonathan. "Space in Relation to God or the Absolute in the Thought of Henry More and Śaṅkara: An Exercise in Comparative Philosophy." Numen 60, no. 5-6 (2013): 507–27. http://dx.doi.org/10.1163/15685276-12341286.
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AbstractSince Antiquity thinkers of all civilizations have speculated on the concept of space. The idea arose under various typologies and descriptions in different areas of knowledge ranging from cosmology, physics, and mathematics to philosophy and psychology. However, less known are the role and implications of space in theological and religio-philosophical discourse. This article aims to examine and characterize the claim that space is intimately related to God or the absolute from the perspective of two thinkers rooted in different historical, cultural, and religious settings: the Cambridge Platonist Henry More and the Advaita Vedāntin Śaṅkara. A comparative approach will bring forward the meeting points in their respective assessment of the relationship between space and God/the absolute, as well as the distinctiveness in their arguments, approach, and motivations. The present discussion may demonstrate alternative ways of addressing a valuable problem recurring at the intersection of philosophy and religion at different times and places throughout history.
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Fylypovych, Liudmyla O. "Religious fundamentalism in its Christian-confessional manifestations." Ukrainian Religious Studies, no. 65 (March 22, 2013): 269–80. http://dx.doi.org/10.32420/2013.65.234.
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Historically, the development of religions occurs according to the law of cyclic wave-like, where the maximal points of the sinusoid are represented by opposite states-markers. Thus, known periods in the history of religions, when dominated by internal or external signs of their development, when victory vulgar religion, in contrast to the elevation of theological revelations, when the teachings of modernity prevail, trying to get rid of orthodoxy anyway. In place of the newest trends in the understanding of God, man, their relationship comes fundamentalism as a decisive trend in their development228. To find absolute modernist or fundamentalist epochs in religiongege, to calculate the duration of each of them, to clearly periodize them difficultly. Both the religions themselves and the society in which they existed quickly "tired" from the severity of the requirements of purity of faith, and from the unrestricted liberalization of religious life, which led to a periodic change in sentiment and orientation, either on fundamentalism, or on the modernization of religions.
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Kolodnyi, Anatolii M. "Current Issues of Religious Studies in Ukraine." Ukrainian Religious Studies, no. 29 (March 9, 2004): 4–10. http://dx.doi.org/10.32420/2004.29.1479.
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In our literature, following Professor D. Ugrinovich, it is still customary to divide religious studies into theoretical and historical ones. It even found its name in the name of some religious departments, institutes. We will not discuss here the issue of the legitimacy of such a division. To me, the philosophy of religion is one of the disciplinary entities of religious studies, as is the history of religion. The main specificity of religious studies (as opposed to the study of religious phenomena by individual sciences) is that it studies religion not as a whole, but as a whole, in the organic totality of all its components and functions. Religion appears to him not as a static phenomenon, but as a dynamic phenomenon. The subject of religious studies is a functioning religion, and this functioning occurs through the interaction and interplay of all its components, and not with the absolute extinction of something in it in the change of historical eras, because religion has a prehistoric meaning.
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Arimbawa, I. Komang Suastika. "Membangun Kerukunan Melalui Konsep Esoterisme dalam Teks Tutur Jatiswara (Studi Filsafat Perennial)." Sanjiwani: Jurnal Filsafat 10, no. 2 (July 2, 2020): 177. http://dx.doi.org/10.25078/sjf.v10i2.1520.
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<p><em>Religion is one of the sub parts that becomes the ‘spotlight’ when there is widespread conflict and violence. This is due to the displacement of spirituality-esoteric aspects in modern human life, so that in reality it is often found distortions of human values. In addition, the dynamics of community understanding are also still doctrinal and filled with the content of exclusivity in responding to plurality, as well as the erosion of respect for responding to horizontal conflicts. For this reason, the concept of esotericism in the text of Tutur Jatiswara is believed to be able to provide a theo-philosophical solution and build an inclusive-pluralist paradigm, and can be one of the guidelines for realizing a harmonious, peaceful and mutual assistance in helping joy and sorrow.</em><em></em></p><em>Perennial Philosophy is seen as able to explain all the events that are essential, concerning the wisdom needed in carrying out the right life, which seems to be the essence or core of all major religions and traditions of human spirituality. This fact is the basis for the statement that all religions are the same in the esoteric area. There is no superior religion among other religions, because basically all religions are accommodating the “Truth and Absolute” of the One.</em>
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Fritz, Martin. "Letzte Sorge, letzte Zuversicht." International Yearbook for Tillich Research 13, no. 1 (December 1, 2018): 133–78. http://dx.doi.org/10.1515/iytr-2018-135.
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Abstract The bestseller The Courage to Be presents Tillich’s “concrete existential” notion of religion that is based on the key terms ‘anxiety’ and ‘courage’. This essay traces this idea’s long history in Tillichian thinking that reaches back to the mid-twenties lectures on dogmatics in Marburg and Dresden, and outlines its core elements, pointing out its contrast to Tillich’s earlier notion of religion as the mind’s intention on absolute meaning. Subsequently, the discussion moves to Tillich’s theorem of the double principle of ‘individualization and participation’, providing instructive insights into basic social presuppositions and types of religion, instructive especially in the present-day situation of religious pluralism.
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Tsvietkova, Yu. "FREEDOM FOR FAITH AND LEGAL RELIGIOUS TOLERANCE: A RELATIONSHIP OF THESE CONCEPTS IN TERMS OF PUBLIC GUARANTEE AND PRACTICAL IMPLEMENTATION." Bulletin of Taras Shevchenko National University of Kyiv. Legal Studies, no. 110 (2019): 44–46. http://dx.doi.org/10.17721/1728-2195/2019/3.110-9.
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The article proposes to improve using of the concepts "freedom of religion" or "freedom of faith" and "legal religious tolerance". Such categories as "freedom of religion" or "freedom of faith" are more popular now in the state and international legal acts. The application of hermeneutic, comparative, historical, formal legal and dialectical methods of scientific research allows concluding that the term "legal religious tolerance" is better suited to the realities of the legal system than the concept of "freedom of religion" or "freedom of faith". The content of the concept of "freedom of religion" as one of the main categories of human rights and freedoms enshrined in international acts and in the legislation of the most states of the Western Legal Tradition is based on the philosophical ideas of the early modern period. Despite the humanity and the enlightening liberality of those ideas, they remain too idealized and complicated in their practical legal application. The legal content of the concept of "religious tolerance", with all the disadvantages of its vagueness, due to its hermeneutic flexibility leaves much more space for the practical law enforcement. The categories of "state religion" and "religion of the majority population" are supposed to exist. It does not require absolute detachment of public authorities from regulating religious relationships. Moreover, it mitigates collisions between the application of this right and other civil rights. The author states that using of the legal category of "religious tolerance" is much more suitable. Since its content is in line with the canons of the religious laws of the different religions, natural law, and the historical legal tradition of the long development of society, the concept of "religious tolerance" should be used for the regulation of the religious legal relations in the states with different religious communities.