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Comparative Religion: Studies
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In the intermediate years between the First and the Second World War, the progress of the discipline of comparative religion was incorporated in the work of Holmberg-Harva and Rafael Karsten. The two, often in tension with each other, could not... create conditions for establishing the discipline as an autonomous field of study. The concurrent developments in political and intellectual life also hindered such attempts. As Lauri Honko has described, the general interest of the public had become dormant; liberal thinking and expanding research came to an end, and much scholarly research was stagnating. Honko writes that comparative religion had รข€œdissolved into the leisurely hobby of a great variety of disciplines"?.
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The broad outlook of Mahatma Gandhi, the progressive interpretations of the various ideas and concepts in the domain of religion, made it possible to facilitate the study of comparative religion. Gandhi refers to 'God' as 'Truth' and this has very important bearings. The word 'Truth' has a much wider connotation that the term 'God'. There may be non-believers in God. But no one can deny 'truth' for even the atheist must accept the power of 'Truth'. Gandhi's description about 'God', again, points out that it is something, which can be accepted by all men in the way he likes.
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Comparative theories generate less controversy when discussing early, non-practiced religions, and consequently much more constructive research occurs. One of the most successful developments has been the partial theoretical reconstruction of the Proto-Indo-European religion, which was informed by work in the field of Proto-Indo-European language. Study of early religion of this kind is heavily connected to comparative linguistics, because the apparently distinct behaviour of gods and other figures makes it difficult to draw identifications without finding linguistic connections.
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Courses in comparative religion were offered at AUC for the first time as part of an endowed professorship established by the renowned Saudi businessman Abdulhadi Taher. These courses aim to increase students' knowledge about the different world religions and promoting tolerance and understanding among adherents of different faiths.
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These three kinds of question have often been confused in the story of comparative religion. However, this is not the right place to go into scholarly polemics. Instead, it will be better to illustrate here in a little more detail what is meant by these questions in comparative religion. In conclusion a few books by well known authors will be named, in which widely based comparative studies have been undertaken.
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ABSTRACT: Mahatma Gandhi was deeply interested in the comparative study of religions since the days of his youth. His interest in religious matters was due to the background of India, which was saturated with religious ideas and spirituality. Religion, to Gandhi, was not a matter of individual experience: Gandhi found God within creation. The meaning of the word 'Dharma' is 'religion' in India. This is a comprehensive term which embraces all of humanity. Gandhi referred to "God" as "Truth," which has great significance.
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