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Comparative Religion: Meanings
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The focus on the eternal is at least as good an indication of the subject matter -of comparative religion as -the definitions currently in favor. Many define religion by experience of the transcendental. 17 But the word eternal, while covering the same ground, has the merit of not pre-empting any position between religious doctrines of immanence and transcendence. Others, including most anthropologists, define religion as belief in supernatural or superhuman beings, 18 but this includes all the spooks and goblins imaginable without including any specifically religious feelings or values. Others, again, prefer not to define at all, but indicate what religion is by its functions: what religions do for the emotions, for thought, for the culture.19 Here again, religion as commonly
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Description: Prerequisite: Comparative Religion 105 or 110 or completion of General Education Category III.B.2.Hindu thought after the Vedic period. Subjects will include the beginnings of Hindu philosophies, classical Hindu practice, devotionalism, modern or neo-Hindu groups appearing in the nineteenth century, and the contributions of thinkers such as Ramakrishna and Gandhi.
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In mapping its unwritten history, Lauri Honko rightly places comparative religion in Finland in an interdisciplinary frame of reference. The fields such as folkloristics, ethnography, philosophy, psychology and theology had become strong as centers of academic knowledge production in Finland since the 1880’s. Honko points out that theological circles both at the University of Helsinki and in the Evangelical-Lutheran Church failed to give any notable response to the development that had taken place in Continental Europe and which had led to the foundation of chairs at universities in Holland, Sweden and France. Due to their commitment to Lutheran spiritual traditions and to theological scholarship in Germany, Finnish theologians were unable to follow the research program of cultural anthropologists who had become interested in religious traditions from the perspective of cultural evolution prevalent at the end of the 19th century.
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Since the domain of comparative religion is so vast, the present analysis is far from being exhaustive. It had to be limited to a brief account, sacrificing many details and secondary aspects, but with the hope that global relevance will not be affected. The question is: Can such a comparative analysis of world religions be unbiased? Unfortunately, it cannot. Nobody can judge religious issues independently of his or her own religious convictions. This is why the title says "...
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Board member Joe Clayton said the board rejected the comparative religion course because members had not exhausted every avenue to try to get the Bible courses. Clayton said the alternative religion course should not have been presented to the board in the first place.
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Both at the University of Helsinki and the University of Turku, the number of scholars who are defending their doctoral dissertations in comparative religion is on the rise. During the late 1990’s and early 2000’s Tuula Sakaranaho, Hannu Kilpeläinen, Terhi Utriainen, Kimmo Ketola, and Risto Pulkkinen at the University of Helsinki have received their doctorates and made valuable contribution to the rich academic tradition of the science of religion in Finland.
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