By Charles Taliaferro, Paul Draper, Philip L. Quinn

In over seventy eight newly-commissioned essays, this amazing quantity offers a entire and authoritative consultant to the philosophy of faith. Written by way of lots of present day major figures, the amount surveys philosophical concerns within the religions of the realm, philosophical considered faith in Western heritage, and critical currents in twentieth-century philosophy of faith.

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Extra resources for A Companion to Philosophy of Religion

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Tradition and Sources Buddhism began in India with the birth of Gautama Sakyamuni, the Buddha, about 500 years before Christ. While it effectively ceased to exist in most of the Indian subcontinent by the twelfth century CE, it had by then spread through almost all of South, Central, and East Asia. It remains a significant presence in many parts of Asia (and has seen a revival in India since independence), though the effects of European colonialism since the sixteenth century, and of the Communist revolutions of the twentieth, have on the whole been negative.

Revelation (see Article 74, REVELATION AND SCRIPTURE). Hindu schools are technically known as astika. Literally this means "there is ish": this refers to the existence of revelation (conceived as a Brahminical oral tradition). The notion of testimony as a source of knowledge is an interesting one, little treated in the West. Since Mimamsa wished to rest its case wholly upon testimony with regard to its injunctional view of revelation, and did not wish its authority to rest upon an omniscient God (see Article 29, OMNISCIENCE), it rejected both the existence of, and arguments for, God.

Between natural and conventional) guides the forgetting. Zhuangzi (369 286 BCE) points to another problem for idealist Confucians who advocate "cultivating" the heartmind to achieve this action-selecting ability. Any cultivation presupposes a distinction between a sage's and a fool's heart. Some hearts must be naturally "bad" or out of tune with the universe and require calibration. In that case, one must abandon the intuitive criterion of action in favor of some (probably controversial) moral theory that grades "natural'' hearts.

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