By John Hick (auth.)
This brief ebook is a full of life discussion among a spiritual believer and a skeptic. It covers all of the major matters together with varied rules of God, the nice and undesirable in faith, spiritual adventure and neuroscience, soreness and pain, loss of life and existence after loss of life, and contains attention-grabbing autobiographical revelations.
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Contributors and teams have lengthy stumbled on id and which means via faith and its collective expression. In faith in global background, John C. great and Briane okay. Turley study the price of faith for studying the human event some time past and current. via this they discover these parts of faith that top attach it with cultural and political dynamics that experience stimulated background.
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Additional resources for Between Faith and Doubt: Dialogues on Religion and Reason
And also excluding some of that and much more. The trouble with the term 'religious experience' is that it covers such a wide range, from the sublime to the ridiculous to the downright dangerous. But let's start with the religious, or numinous, or mystical experiences of ordinary people. DAVID: Do ordinary people have such experiences? l Commenting on these surveys David Hay says: JOHN: What we found was that over a third of all adults in Britain would claim to have had experience of this kind.
We'll come presently to forms of experience in which fewer people participate, but first, still at this everyday level, do you not sense a non-physical dimension to life in the awareness of goodness in our fellow human beings unsolicited acts of kindness and compassion, the response of sympathy with someone in great distress, unselfish and sometimes courageous acts of service to the community, dedicated commitment to creating social justice, examples of heroic self-sacrifice for others ... Surely, here we are aware of values that are real and yet transcend our purely physical existence.
JOHN: Yes, in this context of the discussion of religion, realism holds that there is a transcendent reality of some kind, of which the religions speak, and non-realism, and also anti-realism - which is simply aggressive non-realism - denies this. Right Donwi? DONWI: Yes, that's right. JOHN: Okay. This is in fact a contemporary version of Ludwig Feuerbach in the early nineteenth century. e. contemplated and revered as another, a distinct being',6 so that 'the divine love is only human love made objective, affirming itself'J In contrast to that I see religion as involving, as well of course as morality, a conception of the structure of the universe - the totality of reality and not only its physical aspect - a structure which forms the basis of what I call the cosmic optimism of the great traditions.