New PDF release: Dialogues in the Philosophy of Religion

By John Hick (auth.)

ISBN-10: 0230252834

ISBN-13: 9780230252837

ISBN-10: 0230283977

ISBN-13: 9780230283978

This is a suite of John Hick's essays at the knowing of the world's religions as diverse human responses to an identical final transcendent truth. he's in discussion with modern philosophers (some of whom give a contribution new responses); with Evangelicals; with the Vatican and different either Catholic and Protestant theologians.

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2), which implies a distinction between God a se and God as conceived and experienced in accordance with the mode of the human knowers. It is also supported by the Kantian distinction between a thing an sich, the noumenal reality as it is in itself, and that reality as a phenomenon of human experience. It therefore seems to me that we should distinguish between the Real in itself, beyond the scope of our human conceptual systems, and the Real as variously humanly thought and experienced. For in religion the ‘mode of the knower’ is differently formed within the different traditions, producing a corresponding range of ways in which the Real is humanly thought, and therefore experienced, and therefore responded to in life.

One is the disguise model. A prince, wishing to observe his people without their being aware of his presence, travels amongst them disguised in different ways, sometimes as a mendicant monk, sometimes as a journeyman stonemason, and so on. Thus the same person, the prince, appears to different groups in different ways, presenting himself to some as a monk, to others as a stonemason, and so on. The analogous possibility in relation to the Real is that the various gods and absolutes are each identical with the Real, which however takes these different forms in relation to different human groups.

Pluralism isn′t and hasn′t been widely popular in the world at large; if the pluralist had been born in Madagascar, or medieval France, he probably wouldn′t have been a pluralist’ (p. 212); but, he points out, it does not follow that he is therefore not entitled to be a pluralist. This is true; but how relevant is it? One is not usually a religious pluralist as a result of having been raised from childhood to be one, as (in most cases) one is raised from childhood to be a Christian or a Muslim or a Hindu, etc.

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Dialogues in the Philosophy of Religion by John Hick (auth.)

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