Concepts of person in religion and thought by Hans G. Kippenberg, Yme B. Kuiper, Andy F. Sanders

By Hans G. Kippenberg, Yme B. Kuiper, Andy F. Sanders

Sinceits founding via Jacques Waardenburg in 1971, faith and cause has been a number one discussion board for contributions on theories, theoretical concerns and agendas regarding the phenomenon and the research of faith. subject matters comprise (among others) classification formation, comparability, ethnophilosophy, hermeneutics, technique, fantasy, phenomenology, philosophy of technology, medical atheism, structuralism, and theories of faith. every now and then the sequence publishes volumes that map the state-of-the-art and the heritage of the self-discipline.

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B. Kuiper 1973b 'Religion as a Cultural System'. In: Geertz: 1973, 87-125 (orig. in: M. ), Anthropological Approaches to the Study of Religion, London 1966, 1-46). 1973c 'Ethos, World View, and the Analysis of Sacred Symbols'. In Geertz: 1973, 126-127. 1973d 'Ritual and Social Change: a Javanese Example'. In: Geertz: 1973, 142-169 (orig. 1959). 1973e "Internal Conversion' in Contemporary Bali'. In: Geertz: 1973, 171-189 (orig. 1964). 1973f 'Politics Past, Politics Present: Some Notes on the Uses of Anthropology in Understanding the New States'.

Is something good because God wants it (that is Duns Scotus's position which rims parallel to that of Descartes) or does God want something, because it is good (Thomas Aquinas's answer which thus runs parallel to that of Leibniz)? Spinoza does not speak about the concept of good with respect to God. He restricts this concept to human society. With respect to God he speaks of perfection' (= complete realization of being). According to Spinoza, perfection is an expression of God himself. To a certain extent his doctrine is plausible also with respect to God's will.

16 21:38 32 J J. Oosten different tradition and intellectual concepts of quite a different structure. Other cultures The problem pointed out by Ryle applies to the same extent to other cultures. For the Indian karma is, and for the ancient Egyptian ka was, just as complicated a concept as the concept of person is for us. In the case of each of these concepts it is not possible to elucidate all its aspects so as to arrive at a complete understanding of all the shades of meaning covered by the concept.

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