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Catholic mystic Evelyn Underhill [5] wrote: . It is clear that under ordinary conditions, and save for sudden gusts of "Transcendental Feeling" induced by some saving madness such as Religion, Art, or Love, the superficial self knows nothing of the attitude of this silent watcher—this "Dweller in the Innermost"—towards the incoming messages of the external world: nor of the activities ...
Religious philosophy is philosophical thinking that is influenced and directed as a consequence of teachings from a particular religion. It can be done objectively, but it may also be done as a persuasion tool by believers in that faith .
A self religion (or self-religion) is a religious or self-improvement group which has as one of its primary aims the improvement of the self. [1] The term "self religion" was coined by Paul Heelas [2] and other scholars of religion have adopted/adapted the description. King's College London scholar Peter Bernard Clarke builds on Heelas's ...
Hence, non-religious spirituality is more open-ended than religious spiritual philosophy, as one’s spirituality not being based primarily on religious teachings and texts. [23] A contemporary example is the spiritual philosophy outlined in The Book of Eden by poet and philosopher, Athol Williams.
Shantideva mainly views generosity as a specific mental state where an individual has renounced all of their possessions. It does not necessarily refer to the distribution of one's own possessions. The bodhisattva achieves the mental state of "generosity" by renouncing three things; the body, the possessions, and karmic merit .
Morality somehow requires religion. One example of this view is Kant's idea that morality should lead us to believe in a moral law, and thus to believe in an upholder of that law, that is, God. Morality is somehow included in religion, "The basic idea here is that being moral is part of what being religious means." [67]
One major philosophical view which was rejected by all the schools mentioned above was the view held by the Pudgalavadin or 'personalist' schools. They seemed to have held that there was a sort of 'personhood' in some ultimately real sense which was not reducible to the five aggregates. [ 78 ]
Religious liberalism, not as a cult but as an attitude and method, turns to the living realities in the actual tasks of building more significant individual and collective human life. Religious traditionalists, who reject the idea that tenets of modernity should have any impact on religious tradition, challenge the concept of religious liberalism.