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The Notion of "religion" in Comparative Research by Ugo Bianchi Pdf
Nel 1990 si tenne a Roma il XVI Congresso del I.A.H.R. che ebbe come tema la nozione di "religione". Venne particolarmente analizzato l'uso di tale termine da parte degli studiosi di lingua europea nei rapporti con le culture non europee e viceversa.
A Comparative Study of Religions has been written by a scholar who has occupied himself with the subject of religion for over fifty years. But no finality can be claimed. e reason is that religion deals with what is transcendent in the sense that it deals with what man is going to be. Advaitism terms this futuristic end as becoming Brahman, Jainism as regaining one Ís pristine glory, theists as becoming gold fit for heaven. However, Bergson and other evolutionists would say that religion is a collective and cooperative effort of men to become gods. This simply means the divinising of man what Aurobindo calls 'supermind'. They refer to a state beyond human ills, beyond human infatuation and beyond the befogging of human intellect. This is known in Jainism as sarvajnata. One thing is clear that fighting with other human beings in the name of religion is subhuman. As religious men, we are fellow travellers in the direction of the realm of spirit. Here the nomenclature of Hindus, Muslims, Christians etc., ceases to be meaningful. Of course, we have to go very far and we have not made any beginning yet. However, at present, the advaitic principle of differences Brahman can serve the purpose of harmonizing all religions. Here we have adopted this principle. Secondly, the key concepts of different religions have been shown to mingle with one another.
Comparative Studies in History of Religions by Erik Reenberg Sand,Jørgen Podemann Sørensen Pdf
It was Max Müller who coined the famous motto of the comparative study of religion "He who knows one, knows none." Since its first beginning in the second half of the nineteenth century, the history of religions has always somehow invoked comparative insights as its very raison d'être. The nature of these insights has been under constant debate and at times, scepticism and devastating critique of the more pretentious comparative projects made regionally specialized studies seem the only legitimate enterprise within the discipline. The fact remains, however, that the major general issues addressed by historians of religions are rooted in considerations of a comparative nature. The dossier of papers from an international conference held at the University of Copenhagen discusses tradition as well as new approaches to the fundamental issues of the aim, scope and validity of comparative studies in history of religions. No longer bound to monolithic visions of history and human nature, these papers critically explore the limits and the roles of comparison in the study of religion.
From Gods, to ritual observance to the language of myth and the distinction between the sacred and the profane, Religious Worlds explores the structures common to all spiritual traditions. From the Trade Paperback edition.
Excerpt from Religion: A Comparative Study The author has a definite purpose in offering this book to the public. He is aware that there are many valuable works on the subject of Comparative Religion. He regards some of them as too voluminous and technical for the average reader who is seeking an intelligent understanding of the Great Religions of the world. Others show unmistakable signs of having been "made in Germany" and as being a part of the destructive higher criticism that has done harm to the cause of Christianity. Some of these volumes are admirable in every way, but are so condensed they do not give a general survey of the field. The present work will doubtless prove equally unsatisfactory to many readers, but if others get as much pleasure and profit from its perusal, as the author has in its preparation, he will be well paid. We have treated the subject under three general heads: I. The Science of Comparative Religion. II. The History of Religions. III. The Comparison of Religions. The religious idea is one and innate, but as this idea is expressed by different peoples it is colored by the medium through which it passes. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
The comparative method is an integral part of religious studies. All the technical terms that scholars of religion use on a daily basis, such as ritual, hagiography, shrine, authority, fundamentalism, hybridity, and, of course, religion, are comparative terms. Yet comparison has been subject to criticism, including postcolonialist and postmodernist critiques. Older approaches are said to have used comparison primarily to confirm preconceptions about religion. More recently, comparison has been criticized as an act of abstraction that does injustice to the particular, neglects differences, and establishes a mostly Western power of definition over the rest of the world. In this book, Oliver Freiberger takes a closer look at how comparison works. Revisiting critical debates and examining reflections in other disciplines, including comparative history, sociology, comparative theology, and anthropology, Freiberger proposes a model of comparison that is based on a thorough epistemological analysis and that takes both the scholar's situatedness and his or her agency seriously. Examining numerous examples of comparative studies, Considering Comparison develops a methodological framework for conducting and evaluating such studies. Freiberger suggests a comparative approach - which he calls discourse comparison - that confronts the omnipresent risks of decontextualization, essentialization, and universalization. This book makes a case for comparison, arguing that it is indispensable for a deeper analytical understanding of what we call religion. The book is intended to enrich the practice of both aspiring and seasoned comparativists, stimulate much-needed further discussions about comparative methodology, and encourage more scholars to produce responsible comparative studies.
A Magic Still Dwells by Kimberley C. Patton,Benjamin C. Ray Pdf
In this assessment of the field of compartive religion, this text surmounts the seemingly intractable division between postmodern scholars who reject the comparative endeavour and those who affirm it. It brings together leading historians of religion from a range of backgrounds and vantage points.
A Comparative Study of Religions by Mugambi, J.N.K. Pdf
This books is the result of concerted teamwork among the academia staff of the Department of Religious Studies, University of Nairobi between 1986 and 1990. The Project was prompted by the necessity to produce relevant and comprehensive textbooks for the undergraduate degree programme. The book has remained in demand, confirming the relevance and quality of its content covering the whole range of major religions of the world with extensive geographical and historical scope. It includes a specific section on African Religion, thus placing the African Religious Heritage within the mainstream of the comparative study of the world's religions.
Problematizing Religious Freedom by Arvind Sharma Pdf
The concept of religious freedom is the favoured modern human rights concept, with which the modern world hopes to tackle the phenomenon of religious pluralism, as our modern existence in an electronically shrinking globe comes to be increasingly characterised by this phenomenon. To begin with, the concept of religious freedom, as embodied in Article 18 of the Universal Declaration of Human Rights, seems self-evident in nature. It is the claim of this book, however, that although emblematic on the one hand, the concept is also problematic on the other, and the implications of the concept of religious freedom are far from self-evident, despite the ready acceptance the term receives as embodying a worthwhile goal. This book therefore problematizes the concept along legal, constitutional, ethical and theological lines, and especially from the perspective of religious studies, so that religious freedom in the world could be enlarged in a way which promotes human flourishing.
It provides a study of the prevailing religions of the world. By 'prevailing', it means 'living' and 'living religions', we mean such religions which are still observed and followed by a considerable number of people. Such religions include Hinduism, Buddhism, Jainism, Zoroastrianism, Judaism, Christianity, Islam, and Sikhism. Some may have doubts in accepting Zoroastrianism as a living religion and their doubts may not be taken as totally unfounded. For, hardly a few people, and those also mostly in a corner of India, observe this religion at present. But still there is justification for taking this religion as living, at least, on the following two grounds „ (1) It is still being observed as a religion by some people, howsoever small their number may be, and (2) As a religion it exhibits certain such important features which are worth considering and which have exerted considerable influence upon some of the great living religions like Judaism, Christianity and Islam. Towards the end (in the Appendix), the author has also included for our brief study of some of the ancient Asian religions like Taoism, Confucianism etc. These religions cannot, of course, be regarded as living religions, but still, in our opinion, they merit at least some of our attention due to the respect and regard they once commanded and the indelible impression they have left upon the minds of the people of the countries in which they once flourished. The subject of Comparative Religion as a scientific study of the various features of the different religions of the world in a comparative perspective is relatively a late development. It is hardly for a hundred years or so that the name Comparative Religion has gained currency and studies in this direction have been taken up in right earnest. Such a study requires an impartial, neutral and tolerant outlook and if at all there is any leaning or sympathy for any religion, it must be for religions other than one is own. Here the whole question regarding the methodology of a comparative study of religions may come up. We may see that at least two things seem necessary (though not sufficient) for collecting relevant materials which will make our study faithful and authentic: (1) A thorough study of the basic text or texts, along with the related works, belonging to a particular religion, and (2) An extensive dialogue with the followers of a particular religion along with a personal survey, both intensive and extensive, of the various religious practices carried on by them. The first one is easy to carry out. Perhaps most of the writers on comparative religion adopt this way. But adopting the second one in a serious and sincere spirit is not an easy task and therefore very few or hardly any adopt this method for studying religions. The aim of a study like this is partly to acquaint readers with the main aspects and features of the living religions of the world and partly to suggest the points of agreement and difference among the different religions.
