Comparative Religion, Its Method and Scope; a Paper Read (in Part) at the Third International Congress of the History of Religions, Oxford, September 17 1908

Comparative Religion, Its Method and Scope; a Paper Read (in Part) at the Third International Congress of the History of Religions, Oxford, September 17 1908 PDF

Author: Louis Henry Jordan

Publisher: Palala Press

Published: 2015-09-04

Total Pages: 22

ISBN-13: 9781341534836

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Comparative Studies in History of Religions

Comparative Studies in History of Religions PDF

Author: Erik Reenberg Sand

Publisher: Museum Tusculanum Press

Published: 1999

Total Pages: 170

ISBN-13: 9788772895338

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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.

A Comparative Study of Religions

A Comparative Study of Religions PDF

Author: Y. Masih

Publisher: Motilal Banarsidass

Published: 2013-01-01

Total Pages: 412

ISBN-13: 812080743X

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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.

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