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Free eBook An Interpretation of Religion: Human Responses to the Transcendent, Second Edition download

by John Hick

ISBN: 0300106688
Author: John Hick
Publisher: Yale University Press; 2 edition (February 11, 2005)
Language: English
Pages: 464
Category: Religion
Subcategory: Religious Studies
Size MP3: 1336 mb
Size FLAC: 1997 mb
Rating: 4.8
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by. Hick, John, 1922-2012.

movies All Video latest This Just In Prelinger Archives Democracy Now! Occupy Wall Street TV NSA Clip Library. by. Religion, Religion, Religions. New Haven : Yale University Press.

This book is a unique contribution to the development of a field theory of religion.

Show all. About the authors. A leader in interfaith interpretation of religion, Hick has written what will probably become a classic in the philosophy of religion'- Library Journal. It is a masterpiece, destined to be a (if not the) classic of its type. Hick sets a standard in philosophy of religion few can hope to match. This book is a unique contribution to the development of a field theory of religion. It justifies religious belief on the basis of our experience, especially religious experience, and points out the existence of resources within the major world religions to resolve the contemporary urgent problems of religious pluralism.

An Interpretation of Religion book.

evinces Hick s many virtues: ingenuity; fairness toward all arguments; deference to the standards of analytic philosophy; familiarity with Eastern as well as Western religions; and, not least, a clean, clear prose. Rogert A. Segal, " Christian Century" ". "This book strengthens Hick's position as one of the most significant thinkers of the second half of the twentieth century.

Similar books and articles. John Hick - 1989 - Yale University Press. An Interpretation of Religion: Human Responses to the Transcendent. Stephen Paul Foster - 1991 - Modern Schoolman 68 (4):335-337. The Intermediate Perfection of the Human Soul in the Transcendent Philosophy with Particular Emphasis on Contemporary Views.

John Hick Department of Religion Claremont Graduate School Claremont, California 91711 June 1987. Because there are several versions of religious pluralism, I shall use the term 'pluralistic' here to refer to my own version, presented in this book)

evinces Hick’s many virtues: ingenuity; fairness toward all arguments; deference to the standards of analytic philosophy; familiarity with Eastern as well as Western religions; and, not least, a clean, clear prose. Robert A. Segal, Christian Century. A leader in interfaith interpretation of religion, Hick has written what will probably become a classic.

This is a collection of John Hick's essays on the understanding of the world's religions as different human responses to the same ultimate transcendent reality.

With over 40,000 copies in print since its original publication in 1982, Steve Evans's Philosophy of Religion has served many generations of students as a classic introduction to the philosophy of religion from a Christian perspective. This is a collection of John Hick's essays on the understanding of the world's religions as different human responses to the same ultimate transcendent reality. He is in dialogue with contemporary philosophers (some of whom contribute new responses); with Evangelicals; with the Vatican and other both Catholic and Protestant theologians.

to the standa rds of analytic philosophy; familiarity with Eastern as well as Western religion s; and, not least, a clean, clear prose.

to the standa rds of analytic philosophy; familiarity with Eastern as well as Western religion s; and, not least, a clean, clear prose. amp; A. Segal, Christian Century& leader in interfaith interpretation of religion, Hic has written what will probably become a classic.

In this classic work, prominent religious philosopher John Hick presents a global interpretation of religion, arguing for a religious response to our ambiguous universe and showing how the world’s different religions are culturally conditioned forms of that response. For this Second Edition, Hick addresses the major critics of his interpretation of religion, thereby enabling fresh discussion of his work.Praise for the first edition:

“This book strengthens Hick’s position as one of the most significant thinkers of the second half of the twentieth century. . . . I highly recommend [it] to students of philosophy, history of religions, and comparative studies, as well as theology.”―Chester Gillis, Journal of Religion

“The most persuasive philosophical advocacy for religious pluralism ever written."―Yandall Woodfin, Southwestern Journal of Theology

“[This work] evinces Hick’s many virtues: ingenuity; fairness toward all arguments; deference to the standards of analytic philosophy; familiarity with Eastern as well as Western religions; and, not least, a clean, clear prose.”―Robert A. Segal, Christian Century

“A leader in interfaith interpretation of religion, Hick has written what will probably become a classic. . . . Clear, readable, and comprehensive.”―Library Journal

“Should be read by the adherents of all faiths.”―Rabbi Dan Cohn-Sherbok

User reviews

Bine

This remains a classic! Thanks, John Hick, for your life that encourages openness to others and understanding of oneself.

Nejind

This book is a tough read. I found myself re-reading several paragraphs and pages until I "got it". Clear headed, incisive, a book for those who are not afraid to think. One of the best books I've read.

Zeli

its fantastic book for everyone
and i receive this book on time without of any delay and .....
i have sagest to who want to bye this book please do it now because this book is very useful for who interested a theology & philosophy in religious side
and however i know this book is not very different by another pluralistic mind but its nice book and we can learn many thing from this book like a John Hick opinion about religious and god
best wish for everyone working for knowing better :D

Vinainl

First, since he is a Kantian, Hick wrongfully assumes there to be no real correspondence between thought and reality so he remains skeptical of any correspondence claims between the two. The Real is therefore ineffable, meaning that Hick remains agnostic about what concepts may or may not apply to the Real (i.e. God). The problem is this is self-defeating because Hick applies concepts such as "ultimate" and "real" to God while he argues that concepts do not apply to God.

Second, Hick's soteriological formula becomes the standard by which all other religious claims must submit. In order to do this without irrationally combining incompatible soteriological doctrines, he reduces each of them to the lowest common denominator. The fact that different religions possess similar ethical values, such as love, goodwill, and compassion, has become more meaningful to Hick than the truth claims of the teachings of any particular religion. In emphasizing the pragmatic results of religions over their truthfulness, Hick confuses their truthfulness with with their results. Just because an ideology changes a life for the better morally does not mean it is a true ideology, nor does it mean it is the ideology with the best result. From an exclusivistic perspective, what if salvation involves something much more than just becoming morally better? Hick can't just define other salvation doctrines out of existence and then claim that pluralism alone is valid.

Ultimately, Hick's pluralism is cast on the rocks of relativism. However, relativism is also self-refuting. In order for relativism to be true, it must be false. On one hand, the notion that relativism (i.e. pluralism) is right and that non-relativism (i.e. exclusivism) is wrong is to give up relativism. At best, Hick could only say that pluralism is "relatively" better than exclusivism. While it seems that Hick is admitting that all religious claims are equally valid, he cannot avoid the rejection of all exclusivistic philosophical claims concerning religion other than his own. In Hick's model, the Western liberal doctrine is defined as the only valid standpoint for evaluating individual religions. The truth is that all religious claims have to be evaluated from some standpoint. The problem is that Hick considers the Christian framework to be biased and his own to be neutral. In the end, Hick holds merely another exclusivistic view that is wrought with difficulties, thereby eliminating it as a viable replacement for exclusivism.

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Undoubtedly, Hick's work is the most important book on Philosophy of Religion written in the last 50 years.