By Charles Taliaferro, Paul Draper, Philip L. Quinn
In eighty five new and up to date essays, this accomplished quantity offers an authoritative advisor to the philosophy of religion.
- Includes contributions from verified philosophers and emerging stars
- 22 new entries have now been additional, and all fabric from the former variation has been up-to-date and reorganized
- Broad insurance spans the components of global religions, theism, atheism, , the matter of evil, technological know-how and faith, and ethics
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Extra resources for A Companion to Philosophy of Religion
Randle, H. N. Indian Logic in the Early Schools (Oxford: Oxford University Press, 1930). Ruegg, D. S. Buddha-Nature, Mind and the Problem of Gradualism in a Comparative Perspective (London: School of Oriental and African Studies, 1989). Additional recommended readings Arnold, D. Buddhist, Brahmins, and Belief: Epistemology in South Asian Philosophy of Religion (New York: Columbia University Press, 2005). Dunne, J. D. Foundations of Dharmakirti’s Philosophy (Boston: Wisdom Publications, 2004). Franco, E.
Humans should act in a way that contributes to and sustains that metaphysical harmony, but as a part of nature, composed of qi and infused with li, it is not clear how we could fail. Why are humans, of all species, capable of departing from natural harmony? How can humans fail to be natural? Wang Yang-ming (1472–1529) appears to have toyed with abandoning the distinction between good and evil. Fatalism and Free Will? The problem of fatalism parallels the problem of evil. In both cases the contrast between the two traditions goes beyond mere lack of theology (see Chapter 56, Foreknowledge and Human Freedom).
If daos are forms of natural ways, we can read the passages as committed only to some counterpart of scientific theory – the process leading from the big bang and evolution to natural kinds in the world. If, on the other hand, we focus on the moral doctrine interpretation of dao, we can read such passages as a version of linguistic idealism. , being and non-being) are conventionally “carved out” for practical purposes by our guiding discourse. We can view daos creating and sustaining “things” as blending this idealism with the commonsense view that a natural “guide” nurtures and develops things.
A Companion to Philosophy of Religion by Charles Taliaferro, Paul Draper, Philip L. Quinn