This chapter discusses four models that past and present Jewish thinkers have adopted in understanding other religions and urge Jews to hold on to multiple models in tension with each other. Jewish inclusivism affirms the uniqueness of Judaism, but rejects the idea that non-Jews lack religion. Jewish universalists accept a universal truth available to all humanity, beyond revelation but not against it. However, religious universalists remain close to the inclusivists in that everything is grounded in the teachings of Judaism. In contrast, religious pluralism is a modern philosophical approach that accepts that one's religion is not the sole and exclusive source of truth. Jewish pluralists write that God has chosen Jews to walk the way of the Torah, Christians to follow Christ, Hindus to be guided by the Vedas, and Muslims to follow the way shown by the Quran. Finally, for Jewish exclusivists, the sole domain of truth is the Torah and Judaism is the sole path to God; those who are not Jews follow a mistaken path and are at best bystanders in the divine scheme.<\/p>","DOI":"10.3828\/liverpool\/9781906764098.003.0002","type":"book-chapter","created":{"date-parts":[[2021,2,25]],"date-time":"2021-02-25T17:41:29Z","timestamp":1614274889000},"page":"41-60","source":"Crossref","is-referenced-by-count":0,"title":["Jewish Views of World Religions"],"prefix":"10.3828","author":[{"given":"Alan","family":"Brill","sequence":"first","affiliation":[]},{"given":"Rori Picker","family":"Neiss","sequence":"additional","affiliation":[]}],"member":"2165","published-online":{"date-parts":[[2021,2,25]]},"container-title":["Jewish Theology and World Religions"],"original-title":["Jewish Views of World Religions"],"language":"en","deposited":{"date-parts":[[2022,7,28]],"date-time":"2022-07-28T16:43:57Z","timestamp":1659026637000},"score":21.34567,"resource":{"primary":{"URL":"https:\/\/academic.oup.com\/liverpool-scholarship-online\/book\/40104\/chapter\/341289653"}},"subtitle":["Four Models"],"issued":{"date-parts":[[2012,4,5]]},"ISBN":["9781906764098","9781800340190"],"references-count":0,"URL":"https:\/\/doi.org\/10.3828\/liverpool\/9781906764098.003.0002","published":{"date-parts":[[2012,4,5]]}},{"indexed":{"date-parts":[[2024,5,9]],"date-time":"2024-05-09T08:20:46Z","timestamp":1715242846293},"reference-count":0,"publisher":"Liverpool University Press","isbn-type":[{"value":"9781906764098","type":"print"},{"value":"9781800340190","type":"electronic"}],"content-domain":{"domain":[],"crossmark-restriction":false},"published-print":{"date-parts":[[2012,4,5]]},"abstract":"
This introductory chapter provides an overview of the broad range of issues that must be re-examined in order to construct a contemporary Jewish theology of world religions. Two interrelated conceptual foci underlie Jewish particularity: faith in revelation and faith in the election of the Jewish people. It is not simply the faith in one God that distinguishes Judaism from other world religions, for some of those others share that faith. Rather, differences arise with regard to how God reveals himself and which community receives his word and carries it through history to eschatological fulfilment. The theological challenge that any Jewish theology of world religions must meet is how to uphold faith in the Jewish particularity arising from these two core beliefs, with an openness that makes space for the spiritual and religious existence of others. This is not simply a conceptual or theological challenge, but also a cognitive and psychological one. These two doctrines shape not only Jewish faith but also a Jewish mentality that is often characterized by withdrawal and separation. The chapter then considers the legitimacy of other religious traditions, particularly Christianity and Islam; the problem of This chapter describes the two approaches to comparison taken in the book. One involves documenting and comparing the practice of lamentation and mockery in prenuptial events in many different cultures across several religions; the other explores the ways in which women actively exploit the ambiguity generated by performance in ritual contexts to express their opinions or do something they would not normally be allowed to do. The chapter draws on the work of Tomoko Masuzawa and Catherine Bell in the examination of the ideas of world religion and ritual. The book\u2019s meta-ethnographic approach is illustrated through the analysis of the Dormition Pilgrimage in Jerusalem while the localizing effect of women\u2019s practices is demonstrated through an analysis of the rise of feminist Christian theology.<\/p>","DOI":"10.5622\/illinois\/9780252042294.003.0002","type":"book-chapter","created":{"date-parts":[[2019,9,19]],"date-time":"2019-09-19T08:38:33Z","timestamp":1568882313000},"page":"5-26","source":"Crossref","is-referenced-by-count":0,"title":["Women Performers and World Religions"],"prefix":"10.5622","author":[{"given":"Sarah","family":"Weiss","sequence":"first","affiliation":[]}],"member":"3673","published-online":{"date-parts":[[2019,9,19]]},"container-title":["Ritual Soundings"],"original-title":["Women Performers and World Religions"],"language":"en","deposited":{"date-parts":[[2022,7,28]],"date-time":"2022-07-28T13:35:59Z","timestamp":1659015359000},"score":20.121784,"resource":{"primary":{"URL":"https:\/\/academic.oup.com\/illinois-scholarship-online\/book\/30978\/chapter\/263936113"}},"subtitle":["On Ritual, Local Practice, Universals, and Comparison"],"issued":{"date-parts":[[2019,3,1]]},"ISBN":["9780252042294","9780252051135"],"references-count":0,"URL":"https:\/\/doi.org\/10.5622\/illinois\/9780252042294.003.0002","published":{"date-parts":[[2019,3,1]]}},{"indexed":{"date-parts":[[2024,9,7]],"date-time":"2024-09-07T14:17:33Z","timestamp":1725718653786},"publisher-location":"Dordrecht","reference-count":38,"publisher":"Springer Netherlands","isbn-type":[{"type":"print","value":"9789048160297"},{"type":"electronic","value":"9789401726184"}],"content-domain":{"domain":[],"crossmark-restriction":false},"published-print":{"date-parts":[[2003]]},"DOI":"10.1007\/978-94-017-2618-4_12","type":"book-chapter","created":{"date-parts":[[2013,3,11]],"date-time":"2013-03-11T05:09:14Z","timestamp":1362978554000},"page":"183-216","source":"Crossref","is-referenced-by-count":0,"title":["The Philosophy of the World Religions as the Philosophy of Revelations"],"prefix":"10.1007","author":[{"given":"Peter","family":"Koslowski","sequence":"first","affiliation":[]}],"member":"297","reference":[{"key":"12_CR1","unstructured":"This chapter is related to my book, Philosophien der Offenbarung: Antiker Gnostizismus, Franz von Baader, Schelling [Philosophies of Revelation: Ancient Gnosticism, Franz von Baader, Schelling] (Paderborn, Munich, Vienna: Sch\u00f6ningh, 2001 )."},{"key":"12_CR2","unstructured":"Dealing with the contingency that society produces cannot come only from society itself. That which deals with social contingency cannot be determined by it alone, but must at least partially transcend it. Otherwise, society itself becomes \u201cGod.\u201d Cf. footnote 36 below."},{"key":"12_CR3","unstructured":"Cf. G. C. Nayak, Evil and the Retributive Hypothesis (Delhi: Motilal Banarsidass, 1993); original edition: Evil, Karma, and Reincarnation (1973)."},{"key":"12_CR4","unstructured":"The Qur\u2019an, Sure 2,62, understands faith in God and in the last day as the two central articles of faith that distinguish believers \u2014 Muslims, Jews, and Christians \u2014 from unbelievers: \u201cSurely those who believe, and those who are Jews, and the Christians, and the Sabians, whoever believes in Allah and the Last Day and does good, they shall have their reward from their Lord, and there is no fear for them, nor shall they grieve\u201d (The Holy Qur\u2019an, trans. Mohammedali H. Shakir (Elmhurst, New York: Tahrike Tarsile Qur\u2019an, 1983 ). The judgment of the dead is seen here as the core of religion."},{"key":"12_CR5","unstructured":"On Karma, Sanskrit for \u201cdeed,\u201d see Navjyoti Singh, \u201cThe Role of Good Manners as a Bridge between the World Religions in the Sanbtana Tradition,\u201d in this volume, pp. 74\u201375."},{"key":"12_CR6","doi-asserted-by":"crossref","unstructured":"Cf. Shivram S. Antarkar, \u201cVeneration of Nature, Use of Nature, and Self-Improvement of Humankind by Technology in the Sramana Tradition (Buddhism and Jainism),\u201d in P. Koslowski, ed., Nature and Technology in the World Religions (Dordrecht: Kluwer, 2001), (= Discourse of the World Religions, Vol. III), pp. 100\u2013101, Section 1.2: Rejection of God as Creator and Custodian of the Moral Law \u2014 The Centrality of Karma.","DOI":"10.1007\/978-94-017-2394-7_9"},{"key":"12_CR7","unstructured":"Wolfhart Pannenberg examines Karl Barth\u2019s thesis that religion and revelation should be strictly distinguished from one another and that only Christianity is to be regarded as revelation. Pannenberg argues that religion can be religion only if it comes from God. If it claims to have taken from God knowledge of him that he himself has not given, it robs him of the attribute of divinity. From this he concludes: \u201cInsofar as religion is based on knowledge of God \u2014 of whatever kind \u2014 it necessarily includes the idea of revelation, even if it has no word for it\u2026, for it is not possible to play the concept of revelation off against that of religion without violence (to the rules of logic and to the religious life-phenomena)\u201d (\u201cReligion und Religionen: Theologische Erw\u00e4gungen zu den Prinzipien eines Dialogs mit den Weltreligionen,\u201d in Andreas Bsteh, ed., Dialog aus der Mitte christlicher Theologie ( M\u00f6dling: St. Gabriel, 1987 ), p. 184 )."},{"key":"12_CR8","unstructured":"Georges C. Anawati summarizes it concisely. Islam rejects \u201cthe mysteries of the Trinity, the Incarnation, and redemption\u201d (\u201cChristentum und Islam: Ihr Verh\u00e4ltnis aus christlicher Sicht,\u201d in Andreas Bsteh, ed., Dialog aus der Mitte christlicher Theologie,p. 211)."},{"key":"12_CR9","unstructured":"Anawati is correct, therefore, when he demands \u201ctaking into account the different levels on which the [interreligious] dialog takes place: a level that is religious and dogmatic strictly speaking\u2026, a social and legal level on which the dialog attempts to develop principles for a social order in which fundamental human rights are guaranteed for every citizen, and finally a level of civilization and culture\u201d (p. 212)."},{"key":"12_CR10","unstructured":"The argumentation here assumes the standpoint of theism \u2014 that God exists and is omniscient and morally perfect. For philosophers of religion or theologians who assume that God is suffering and imperfect, this problem does not exist. God would then suffer the pluralism of religions himself."},{"key":"12_CR11","unstructured":"Anawati (\u201cChristentum and Islam,\u201d pp. 207\u20138) describes the position of \u201cmaximizing the relationship between Christianity and Islam,\u201d which assumes that the \u201cQur\u2019an is the Word of God, which is binding for Christians in the same way\u2026. Thus the Arabs are descended from Ishmael and Mohammed is a prophet sent from God, who has come in order to strengthen monotheism in a special way and to restore to the children of Hagar the promise denied them and the preferential treatment refused them (cf. Gen 17)."},{"key":"12_CR12","unstructured":"To explain this by means of an anecdote: There was a Catholic nobleman in Maryland who received Protestant refugees. Eventually there were so many that they became the majority, at which time they expelled all Papists \u2014 as they were then called \u2014 from this region. (Certainly a reverse case exists.)"},{"key":"12_CR13","unstructured":"The bitterness of the confessional conflict in European history is barely comprehensible today. Nevertheless, as recently as Hegel\u2019s day, he wrote that as he went to Bamberg he was entering the territory of another religion. He went as a Protestant into a Catholic region and spoke of a \u201cland of the other religion.\u201d This shows that in the confessional age the confessions were viewed as being as divisive as the great religions are today \u2014 perhaps even more divisive than is the case today with the different religions, given the secularization of societies."},{"key":"12_CR14","unstructured":"Tilman Nagel, \u201cDie Heilsbotschaft als Machtpolitik: Die islamische Verkn\u00fcpfung von Glaube and Staat,\u201d Neue Z\u00fcrcher Zeitung,No. 51, 2nd\/3rd March 2002, Literature and Art Supplement, pp. 49\u201350, defends the view that Islam must give up its claim to superiority and adopt Europe\u2019s secular understanding of the state. The former is true, not because of secularism, however, but because religions must cope with the fact that other religions also claim to be revelations. Moreover, the modern state is not secular, but is neutral with respect to world views. In France the state is, in the tradition of Jacobinism, secular and antireligious; in Germany, however, it is neutral with respect to world views and orients itself according to the model of cooperation between state and religious communities."},{"key":"12_CR15","unstructured":"Romans 6,10: \u201conce for all,\u201d Greek eph\u2019 hapax. Also Hebrews 7,27; 9,28; Peter 3,18. Cf. F. J. Schierse, \u201cEph\u2019hapax,\u201d Lexikon f\u00fcr Theologie und Kirch,2nd Ed., ed. Josef H\u00f6fer and Karl Rahner (Freiburg im Breisgau: Herder, 1959), Vol. 3, col. 924."},{"key":"12_CR16","unstructured":"Walter Kasper, \u201cDas Christentum im Gespr\u00e4ch mit den Religionen,\u201d in Andreas Bsteh, ed., Dialog aus der Mitte christlicher Theologie,p. 122."},{"key":"12_CR17","unstructured":"It is also not necessary to restrict incarnation only to a myth or a metaphor, as John Hick does. Incarnation can take place in different world regions without thereby abolishing the centrality of the Incarnation of God in Christ. \u2014 Cf. John Hick, The Metaphor of God Incarnate: Christology in a Pluralistic Age (Louisville: Westminster\/John Knox Press, 1993 ) and John Hick, ed., The Myth of God Incarnate (London: SCM Press and Philadelphia: Westminster Press, 1977 )."},{"key":"12_CR18","unstructured":"Johann Gottlieb Fichte, Versuch einer Kritik aller Offenbarung (1792); trans. Garrett Green, Attempt at a Critique of all Revelation ( Cambridge: Cambridge University Press, 1978 )."},{"key":"12_CR19","unstructured":"Cited by Erik Peterson, \u201cKierkegaard and der Protestantismus,\u201d in Peterson, Marginalien zur Theologie ( Munich: K\u00f6sel, 1956 ), p. 26."},{"key":"12_CR20","unstructured":"This question concerns the relationships among cognition, faith, grace, and love, of gnosis, pistis, charis, and agape, in the various religions. Aloysius Pieris addresses the question whether Buddhism is above all gnosis,in which agape (love) and grace receive too little attention. He concludes that \u201cthe essential experience of Christianity is not mere, simple agape,but agape in dialogue with gnosis,and that the essential experience of Buddhism is in turn not mere gnosis,but gnosis in deep dialogue with agape\u201d (p. 148). In the same way, Buddhism would not deny, in addition to gnosis,the element of grace: \u201cBoth religions first insist that there is need for positive human effort in the sense of a necessary presupposition, an askesis,in order to obtain the ultimate liberation, but that, on the other hand, this ultimate liberation (the absolute future or the opposite shore) is in fact never the result of human effort; for nirvana is beyond phala (fruit) and aphala (non-fruit). It defies every kind of human causation, while Christian faith similarly sees the eschaton \u201dset in\u201c from the other side of the human horizon\u201d (\u201cChristentum and Buddhismus im Dialog aus der Mitte ihrer Traditionen,\u201d in Andreas Bsteh, ed., Dialog aus der Mitte christlicher Theologie,p. 172)."},{"key":"12_CR21","first-page":"26","volume-title":"Philosophien der Offenbarung, pp. 853-60. On the relationship between theology and philosophy, see also Max Seekler, \u201cTheologie \u2014 Religionsphilosophie \u2014 Religionswissenschaft,\u201d in Seekler, Im Spannungsfeld von Wissenschaft und Kirche: Th","author":"P Koslowski","year":"1980","unstructured":"Cf. P. Koslowski, Philosophien der Offenbarung, pp. 853\u201360. On the relationship between theology and philosophy, see also Max Seekler, \u201cTheologie \u2014 Religionsphilosophie \u2014 Religionswissenschaft,\u201d in Seekler, Im Spannungsfeld von Wissenschaft und Kirche: Theologie als sch\u00f6pferische Auslegung der Wirklichkeit ( Freiburg im Breisgau: Herder, 1980 ), pp. 26\u201344."},{"key":"12_CR22","unstructured":"In Baader\u2019s work it is also noteworthy that he attempts to make the truth of Judaism as a part of biblical religion plausible by philosophy, and to hold onto the close relationship between Christianity and Judaism."},{"key":"12_CR23","unstructured":"Nagel, p. 49."},{"key":"12_CR24","unstructured":"Ibid., pp. 49\u201350."},{"key":"12_CR25","unstructured":"Ibid., p. 50."},{"key":"12_CR26","unstructured":"Of all of the criteria for the assessment of a religion, that of historical success is the most problematic. History is not only salvation history, but also the field of contingency and power. The fact that a religion expands rapidly and is successful is not an argument for the truth of its prophecy, but can also mean that it has the strongest battalions, in order to turn its prophecy into self-fulfilling prophecy. Augustine subjected the thesis that the unity or the disintegration of theological, historical, and political success is an argument for the truth or falsity of a religion to criticism in De civitate Dei. History is at best the final judge for irreligious persons. It is, in the words of Leon Chestov, \u201cthe unjust judge to whom in heathen countries, according to the lore of Russian pilgrims, the combating parties are forced to turn for a judgement\u201d (Athen and Jerusalem: Versuch einer religi\u00f6sen Philosophie (Graz: Schmidt-Dengler, 1938), p. 11. The triumphalism of the unity of religion and politics that is frequently heard on the part of Islam must be relativized historically, philosophically and theologically. Cf. Luca Di Blasi, \u201cDer westliche Blick: Wer von der \u2018zivilisierten Welt\u2019 spricht, muss aufpassen,\u201d Hannoversche Allgemeine Zeitung,No. 223, 24th September 2001, p. 7: \u201cUdo Steinbach illustrated regarding the relationship between religion and politics: The founder of Islam did not die on the cross, and the Islamic community did not have to hide in catacombs from an enemy political power at the beginning of its development. It was from the beginning an intellectual force effective in the state. For this reason, the Islamic world never experienced a tense relationship between the spiritual and the worldly, which shaped the Christian tradition and promoted the development of secular Western culture. That says nothing against the Western separation of church and state. It only speaks skeptically in relation to its accomplishment in Islam.\u201d See also Jean-Claude Barreau, De l\u2019islam en general et du monde moderne en particulier (Paris: Belfond-Le Pr\u00e9 aux Clercs, 1991): \u201cIslam is indeed familiar with a theology of conquest and victory, but not with a theology of defeat. Christians and Jews were al- happening later nor that of being conclusive, can be substantiated theologically. It is possible in history for insights and ideas to be lost and for earlier epochs of spiritual and religious flourishing to be never again attained. ternately winners and losers. Their religions have provided them with both a theology of victory (`God is with us\u2019) and an explanation of defeat (`redemption\u2019 and `sin\u2019). Muslims see themselves as always victorious. They are familiar with a theology of martyrdom, but not with one of defeat; for Allah is the `Victor.\u201d\u2019"},{"key":"12_CR27","unstructured":"For that reason, Islam\u2019s reference to its historical success and its rapid conquest of the Christian Near East, North Africa, and Spain as an historical-philosophical argument for its superiority to Christianity also necessarily provoked contrary thoughts, such as that the flourishing of early Islam only borrowed from the conquered Christian-ancient cultures, as is the case with Jacques Pirenne, Les grands courants de l\u2019histoire universelle (Neuch\u00e2tel: La Baconni\u00e8re, 194456), and Xavier de Planhol, Les fondements g\u00e9ographiques de l\u2019histoire de l\u2019Islam (Paris: Hammarion, 1968). Barreau summarizes both assessments as follows: \u201cThe Mediterranean region was `broken into pieces,\u2019 as Pirenne writes. Alexandria and Antioch deteriorated into villages, agriculture was destroyed. That was especially true of North Africa. In the Near East, the same picture. Mesopotamia was always prosperous. By the end of the Islamic invasion the region had been transformed into a desert, cut across by two rivers\u2026. Planhol calls this process a `general bedouinization\u2019 from the Atlantic to the Indus. The `tents\u2019 of Arabs, their way of living as nomads, and the Turkish-Mongolian camp reduced the villages completely to annihilation.\u201d See also Henri Pirenne, Mahomet et Charlemagne (Paris\/Brussels, 1937 ); trans. Bernard Miall, Mohammed and Charlemagne ( London: George and Unwin, 1939 )."},{"key":"12_CR28","unstructured":"Ludwig Ammann, \u201cDie Zeitenwende des Islam: Erfolg durch Anpassungsf\u00e4higkeit and Durchsetzungskraft,\u201d Neue Z\u00fcrcher Zeitung,No. 51, 2\/3 March 2002, Literature and Art Supplement, p. 50."},{"key":"12_CR29","unstructured":"It is worth considering whether this objection should not also be made against Pannenberg\u2019s interpretation of Christianity, according to which Christ\u2019s eschatological self-understanding as the Redeemer of the world rules out the possibility of a prophet coming after him (Pannenberg, \u201cReligion and Religionen,\u201d p. 193). of a particular religion or philosophy that one could know a necessary relationship and a necessary sequence of religions places itself at the viewpoint of God, who is not attainable outside the revelations of religions. This relationship of the various religions is not revealed to them, because there is no revelation about the relationship of all revelations \u2014 perhaps with the exception of the relationship between Jewish and Christian religions, which Christianity understands as that of the Old and New Testaments. Philosophy and theology cannot perceive the inner relationship of the religions, because they have no viewpoint outside the history of being and outside God from which they could perceive both of them in their totality."},{"key":"12_CR30","unstructured":"Schelling solves this problem too elegantly, by ascribing the character of \u201crevelation\u201d only to the Christian revelation, because only it includes free divine action. He avoids, however, a careful examination of the claims of other religions also to be free revelations of God. A philosophy of revelations cannot restrict the sphere of genuine revelation to Judaism and Christianity."},{"key":"12_CR31","unstructured":"Cf. Hermann Krings, \u201cFreiheit: Ein Versuch, Gott zu denken,\u201d Philosophisches Jahrbuch, 77 (1970), pp. 225\u201337. concordance of empirical, mystical, historical, and philosophical \u201cgood arguments.\u201d Systemic coherence in this sense can be one good argument among others, since coherence is a good argument. It cannot be the only argument, however, because the truth of the premise of a system that is coherent in itself is not proved by the coherence of the system. The system as a whole can be based on a false premise. This problem concerns not only philosophical systems, but also systems of faith and revelation. The epistemological difficulty of systems of revelation in proving the reason and the basis of the authority claimed on their revelation is that their basic premise is usually not evident. It is not self-evident that Moses received a revelation. It is not self-evident that Christ was the Son of God, and it is not self-evident that Muhammad received the Qur\u2019an from Allah. The respective fundamental premises of the different religions remain acts of faith and can \u201cprove\u201d and be made credible only recursively by the entirety of their theological and philosophical propositions, but cannot be proved ultimately and compellingly."},{"key":"12_CR32","unstructured":"Proof\u2019 [Erweisen] is understood here as a weaker form of demonstration [Beweisen],as showing itself and making itself recognizable. On the problem of proof [Erweisen] in the philosophy of the late Schelling, see also Thomas Buchheim, Eins von Allem: Die Selbstbescheidung des Idealismus in Schellings Sp\u00e4tphilosophie (Hamburg: Meiner, 1992). On the late Schelling, see Walter Schulz, Die Vollendung des Deutschen Idealismus in der Sp\u00e4tphilosophie Schellings,2nd Ed. (Pfullingen: Neske, 1975)."},{"key":"12_CR33","unstructured":"Cf. Reinhard Schulze, \u201cEine moderne Gegenmoderne: Der islamische Fundamentalismus,\u201d Neue Z\u00fcrcher Zeitung,No. 51, 2\/3 March 2002, Literature and Art Supplement, p. 53."},{"key":"12_CR34","unstructured":"Cf. Schulze, ibid.: \u201cDurkheim worked out this definition [of religion as a social fact] during the period when the term \u201dfundamentalism\u201c came into use. As is well known, this term derived from the history of Protestant denominations in the United States and originally referred to a group of laypersons who published a million copies of a twelve-volume series of books with the title \u201dThe Fundamentals: A Testimony of the Truth\u201c between 1910 and 1915, and who saw themselves in the tradition of the Great Awakening of the early nineteenth century. Even if many historians of religion have conjoined Protestant fundamentalism in the United States to Puritan movements, all of the latter are clearly distinguished from the former."},{"key":"12_CR35","unstructured":"Ibid."},{"key":"12_CR36","unstructured":"Understanding religion as a social fact that has validity without the individual, free act of faith amounts to turning society into God. Cf. Schulze, ibid.: \u201cMany an Islamic intellectual, such as the Iranian thinker Ali Shari\u2019ati (1933\u201377), have gone so far as to understand society to be essentially like God.\u201d \u2014 On similar convictions in Catholic integralism, traditionalism, or fundamentalism, especially in the French Action catholique, and on its critique, see Robert Spaemann, \u201cDer Irrtum der Traditionalisten: Zur Soziologisierung der Gottesidee im 19. Jahrhundert,\u201d Wort and Wahrheit,8 (1953), pp. 493\u201398. The fundamentalist thesis of the essential similarity of God and society brings about what Joseph de Maistre (1753\u20131821), to whom fundamentalist views also were not foreign, already maintained about religion, that there is no escape from the prison of God. There is no escape from fundamentalist religion and society, while for personal religion, which acknowledges the freedom of the human person, it is true that it itself is an escape from the prison of society."},{"key":"12_CR37","unstructured":"The programmatic, conceptual introduction to this project is presented in P. Koslowski, ed., Die spekulative Philosophie der Weltreligionen: Ein Beitrag zum Gespr\u00e4ch der Weltreligionen (Vienna: Passagen, 1997). English translation (in parts) in V. H\u00f6sle, P. Koslowski, R. Schenk, eds., Jahrbuch f\u00fcr Philosophie des Forschungsinstituts f\u00fcr Philosophie Hannover (Vienna: (Passagen, 2000), pp. 33ff."},{"key":"12_CR38","unstructured":"On the problem of revelation, see also Walter Strotz, ed., Offenbarung als Heilserfahrung im Christentum, Hinduismus und Buddhism (Freiburg im Breisgau: Herder, 1982), especially Horst B\u00fcrkle\u2019s contribution; Andreas Bsteh, ed., Sein als Offenbarung im Christentum und Hinduismus (M\u00f6dling, St. Gabriel, 1984); Hans Waldenfels, Einf\u00fchrung in die Theologie der Offenbarung (Darmstadt: Wissenschaftliche Buchgesellschaft, 1996); Keith Ward, Religion and Revelation: A Theology of Revelation in the World\u2019s Religions (Oxford: Clarendon Press, 1994); Bernhard Welte, Geschichtlichkeit und Offenbarung ( Frankfurt: Knecht, 1993 )."}],"container-title":["A Discourse of the World Religions","Philosophy Bridging the World Religions"],"link":[{"URL":"http:\/\/link.springer.com\/content\/pdf\/10.1007\/978-94-017-2618-4_12","content-type":"unspecified","content-version":"vor","intended-application":"similarity-checking"}],"deposited":{"date-parts":[[2019,5,11]],"date-time":"2019-05-11T13:47:12Z","timestamp":1557582432000},"score":20.11053,"resource":{"primary":{"URL":"http:\/\/link.springer.com\/10.1007\/978-94-017-2618-4_12"}},"issued":{"date-parts":[[2003]]},"ISBN":["9789048160297","9789401726184"],"references-count":38,"URL":"https:\/\/doi.org\/10.1007\/978-94-017-2618-4_12","ISSN":["1572-5545"],"issn-type":[{"type":"print","value":"1572-5545"}],"published":{"date-parts":[[2003]]}},{"indexed":{"date-parts":[[2023,12,5]],"date-time":"2023-12-05T22:40:17Z","timestamp":1701816017604},"reference-count":0,"publisher":"Michigan State University 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Thus Friedrich H. Tenbruck showed anew in 1992 how the comparison of cultures in sociology developed under the political conditions of colonialism and post-colonialism, in order to respond to the ethno-centric theories and social practices and the related political expansion of European nations and \u2014 after the Second World War \u2014 the U.S.A. Auguste Comte and John Stuart Mill asked about the \u201cnational character\u201d of a group, and E. B. Taylor used the assertion of objectively-perceptible, cultural evolution to establish \u201csurvivals,\u201d which had to be preserved or overcome, all under the normative lens of Western science. At the same time, science was stylized to an enterprise of objectively gaining knowledge, which appeared to prove the superiority of the Western, expanding cultures. With Herbert Spencer, the means to international understanding, which was supposed finally to overcome the prejudice-laden and nationalistic-interest-related pre-scientific perception of other cultures that each society produces, came into being from the objective-scientific comparison of cultures. Tenbruck summarizes: \u201cAs all of this shows, social science did not develop in its comparison of cultures merely an important instrument of scientific discovery, as is always reported. It reacted instead to the global rising nationalism that accompanied European expansion, a fact that is deliberately overlooked in the literature about the comparison of cultures. Behind its program stood \u2014 though it is frequently forgotten \u2014 a vital, practical interest, which arose directly from the real-world situation existing at the time, the global intensification of cultural encounters, which inevitably gave the mutual assessment of the cultures acute impetus and, therefore, constantly increased in urgency, and since then has increased in urgency in the one world even more\u2026. For, as hindsight shows, the comparison of cultures was always tied to firm presuppositions about reality and about science\u201d (Tenbruck, \u201cWas war der Kulturvergleich, ehe es den Kulturvergleich gab?\u201d Zwischen den Kulturen? Die Sozialwissenschaften vor dem Problem des Kulturvergleichs [Soziale Welt, Special Volume 8], ed. Joachim Matthes [G\u00f6ttingen: Otto Schwartz, 1992 ], p. 21 )."},{"key":"8_CR2","unstructured":"There were already two completely different alternatives at the beginning of the Latin tradition: Cicero, who described religio as diligence in the performance of rites, and Laktanz, who understood religio as being tied back to God."},{"key":"8_CR3","unstructured":"Cf., for example, Charles Y. Glock and Robert N. Bellah, ed., The New Religious Consciousness (Berkeley: University of California Press, 1976 ). The following observations are taken, with slight modification, from M. von Brtick and Whalen Lai, Buddhismus und Christentum: Geschichte, Konfrontation, Dialog ( Munich: C. H. Beck, 1997 )."},{"key":"8_CR4","unstructured":"Thus Michael Pye, for instance, distinguishes the following dimensions of religion: action, groups, states of mind, and concepts, as well as their respective intersections with other sociological and psychological data in general (Michael Pye, Comparative Religion: An Introduction through Source Materials [Newton Abbot: David & Charles, 1972]), or the social dimension, behavioral dimension, psychological dimension, conceptual dimension, and a \u201cfifth dimension\u201d of the inter-religious\/inter-cultural influence of each tradition (Michael Pye, \u201cOn Comparing Buddhism and Christianity,\u201d Studies, Tsukuba daigaku Tetsugakushis\u00f4gakkei Ronsh\u00fb [Institute of Philosophy, University of Tsukuba], 5 [1979], pp. 1\u201320)."},{"key":"8_CR5","unstructured":"Cf. M. von Br\u00fcck, \u201cWahrheit und Toleranz im Dialog der Religionen,\u201d Dialog der Religionen,1 (1993), pp. 3ff."},{"key":"8_CR6","unstructured":"Hans K\u00fcng, Global Responsibility: In Search of a New World Ethic (London: SCM Press; New York: Crossroad, 1991); K\u00fcng and Karl-Josef Kuschel, eds., A Global Ethic: The Declaration of the Parliament of World\u2019s Religions (London: SCM Press; New York: Continuum, 1993); K\u00fcng and Kuschel, eds., Weltfrieden durch Religionsfrieden: Antworten aus den Weltreligionen (Munich: Piper, 1993); Johannes L\u00e4hnemann, ed., \u201cDas Projekt Weltethos\u201d in der Erziehung (Hamburg: E. B.-Verlag, 1995); K\u00fcng, \u201cA Global Ethic and Education,\u201d British Journal of Religious Education,18 (1995), pp. 6\u201321; K\u00fcng, ed., Yes to a Global Ethic (London: SCM Press, 1996; K\u00fcng, A Global Ethic for Global Politics and Economics (Oxford: Oxford University Press, 1998); K\u00fcng and Helmut Schmidt, eds., A Global Ethic and Global Responsibilities: Two Declarations (London: SCM Press, 1998). Recently, above all, the project of UNESCO: Yersu Kim, A Common Framework for the Ethics of the 21st Century (Paris: UNESCO Division of Philosophy and Ethics, 1999)."},{"key":"8_CR7","unstructured":"The literature on this theme world-wide is barely still assessable. In the interest of more information and public debate, Hans K\u00fcng, Count K. K. von der Groeben, and others founded the \u201cWorld Ethic Foundation,\u201d with its intercultural research, education, and promotion of encounter, in T\u00fcbingen in 1995."},{"key":"8_CR8","unstructured":"One can perhaps see the commonality of the religions in the maturation of \u201cself-centeredness\u201d into \u201cReality-centeredness\u201d (John Hick). Since about 1980, Hick has spoken of God as \u201cReality\u201d and has also coined this formula in this context. Cf., for example, John Hick, \u201cReligious Pluralism and Absolute Claims,\u201d in Religious Pluralism,ed. Leroy S. Rouner (Notre Dame: University of Notre Dame Press, 1984), pp. 193\u2013213; Problems of Religious Pluralism (New York: St. Martins Press, 1985); An Interpretation of Religion: Human Responses to the Transcendent (New Haven: Yale University Press, 1989); Disputed Questions in Theology and the Philosophy of Religion (New Haven: Yale University Press, 1993)."},{"key":"8_CR9","unstructured":"Cf. M. von Br\u00fcck, \u201cChristliche Mystik und Zen-Buddhismus,\u201d in Neu glauben? Religionsvielfalt und neue religi\u00f6se Str\u00f6mungen als Herausforderung an das Christentum, ed. Wolfgang Greive and R. Niemann ( G\u00fctersloh: G\u00fctersloher Verlagshaus Gerd Mohn, 1990 ), pp. 146\u201366."},{"key":"#cr-split#-8_CR10.1","unstructured":"Cf. M. von Br\u00fcck, \"Mystische Erfahrung, religi\u00f6se Tradition und die Wahrheitsfrage,\" in Horizont\u00fcberschreitung: Die pluralistische Theologie der Religionen,ed. Reinhold Bernhardt (G\u00fctersloh: G\u00fctersloher Verlagshaus Gerd Mohn, 1991), pp. 81-103"},{"key":"#cr-split#-8_CR10.2","unstructured":"and \"Pluralismus und Identit\u00e4t: Erreicht die Mystik einen Einheitsgrund der Religionen?\" in Pluralismus und Einheit (Tutzinger Materialien No. 70), ed. J\u00fcrgen Micksch (Tutzing: Evangelische Akademie Tutzing, 1992), pp. 19 ff."},{"key":"8_CR11","unstructured":"This parallel was examined for the first time in Japan in detail by Shizuteru Ueda. Since then many other examinations have appeared."},{"key":"8_CR12","unstructured":"Cf. M. von Br\u00fcck, Einheit der Wirklichkeit: Gott, Gotteserfahrung und Meditation im hinduistisch-christlichen Dialog (Munich: Kaiser, 1986), esp. pp. 243 ff., where our understanding of the Doctrine of the Trinity is established in detail. Our short hint in the following text is related to the statements in Einheit der Wirklichkeit."},{"key":"8_CR13","unstructured":"With the following observations and my claim to an inter-religious, historical hermeneutics, I hope to be able to show that Ludwig Wittgenstein\u2019s theory of language games, when applied to the world religions, must not at all mean \u2014 and in that it would have weaknesses \u2014 that the religious language games would be impassable, as Peter Koslowski maintains (Koslowski, \u201cSpekulative Philosophie als Br\u00fccke zwischen den Religionen,\u201d in Die spekulative Philosophie der Weltreligionen: Ein Beitrag zum Gespr\u00e4ch der Weltreligionen im Vorfeld der EXPO 2000 Hannover,ed. Koslowski [Vienna: Passagen-Verlag, 1997], p. 34). The intertwining of identity and otherness in every language game, in so far as it is conscious and leads to internal and external dialogue (where the internal and external for their part are always newly construed and overlapping), is instead what facilitates communication, communion, and synergies."},{"key":"8_CR14","doi-asserted-by":"crossref","first-page":"620","DOI":"10.1524\/dzph.1995.43.4.611","volume":"43","author":"B Waldenfels","year":"1995","unstructured":"Bernhard Waldenfels, \u201cDas Eigene und das Fremde,\u201d Deutsche Zeitschrift f\u00fcr Philosophie, 43 (1995), p. 620.","journal-title":"Deutsche Zeitschrift f\u00fcr Philosophie"},{"key":"8_CR15","first-page":"63","volume":"66","author":"J May","year":"1982","unstructured":"J. May, \u201cVom Vergleich zur Verst\u00e4ndigung: Die unstete Geschichte der Vergleiche zwischen Buddhismus und Christentum 1880\u20131980,\u201d Zeitschrift f\u00fcr Missionskunde und Religionswissenschaft, 66 (1982), p. 63.","journal-title":"Zeitschrift f\u00fcr Missionskunde und Religionswissenschaft"},{"key":"8_CR16","unstructured":"Thus, Martin Buber\u2019s dialogical principle (Buber, I and Thou,trans. Ronald Gregor Smith, 2nd. Ed. [New York: Charles Scribner\u2019s Sons, 1958]) is valid not only in inter-religious dialogue, but in every development toward humanity. Buber\u2019s model is an \u201contology of the between\u201d (Michael Theunissen, \u201cBubers negative Ontologie des Zwischen,\u201d Philosophisches Jahrbuch, 71 [1963\/64], pp. 319\u201330)."},{"key":"8_CR17","unstructured":"John Cobb, Beyond Dialogue: Toward a Mutual Transformation of Christianity and Buddhism ( Philadelphia: Fortress, 1982 )."},{"key":"#cr-split#-8_CR18.1","unstructured":"Cf. C. Colpe, \"Synkretismus, Renaissance, S\u00e4kularisation und Neubildung von Religionen der Gegenwart,\" Handbuch der Religionsgeschichte,ed. Jes Peter Asmussen and Jorgen Laessoe (G\u00f6ttingen: Vandenhoeck, 1975), pp. 441-523"},{"key":"#cr-split#-8_CR18.2","doi-asserted-by":"crossref","unstructured":"Kurt Rudolph, \"Synkretismus - vom theologischen Scheltwort zum religionswissenschaftlichen Begriff,\" Geschichte und Probleme der Religionswissenschaft,ed. Rudolph (Leiden: Brill, 1992), pp. 193-215","DOI":"10.1163\/9789004378766_009"},{"key":"#cr-split#-8_CR18.3","unstructured":"Ulrich Berner, Untersuchungen zur Verwendung des Synkretismus-Begriffes (Wiesbaden: Harrassowitz, 1982). Cf. also note 30."},{"key":"8_CR19","unstructured":"In the sense of Ernst Troeltsch, cf. note 23."},{"key":"8_CR20","unstructured":"Vasilios N. Makrides, \u201cFundamentalismus aus religionswissenschaftlicher Sicht,\u201d Dialog der Religionen,4 (1994), pp. 2\u201325; Martin E. Marty, et al., The Fundamentalism Project,Vol. I-III (Chicago: University of Chicago Press, 1991\u201393)."},{"key":"8_CR21","unstructured":"One can make the experiment: If a European meets another European on a Pacific island, he will perceive relatedness, i.e. similarity, and will greet the other as a neighbor, i.e. address him as a European. He would never do this in a context in which all were Europeans; he would detect the German language, or rather the Bavarian dialect, and identify himself by it."},{"key":"8_CR22","doi-asserted-by":"crossref","unstructured":"Paul O. Ingram, The Modern Buddhist-Christian Dialogue: Two Universalistic Religions in Transformation ( Lewiston: Mellen, 1988 ), pp. 15\u201316.","DOI":"10.18874\/jjrs.16.1.1989.82-84"},{"key":"8_CR23","unstructured":"von Br\u00fcck and Lai, Buddhismus und Christentum,pp. 356 ff."},{"key":"8_CR24","unstructured":"Michael Pye has made the hermeneutical reflections of Ernst Troeltsch fruitful for the comparative hermeneutics of the religions (and religious movements): Pye, \u201cComparative Hermeneutics in Religion,\u201d in The Cardinal Meaning: Essays in Comparative Hermeneutics: Buddhism and Christianity,ed. Pye and Robert Morgan (The Hague: Mouton, 1973), pp. 9\u201358. Many comments in this section are based on Pye\u2019s observations. He has shown that, for Troeltsch, the question of the \u201cessence\u201d of a religion does not merely include the abstraction from historical data, by means of which these data are then assembled, synthesized, and interpreted once again, but is a creative act of the intersubjective self-ascertainment of a religious community, which means that the \u201cessence\u201d is never an \u201cobjective given,\u201d but instead a spiritual-driving force, which reshapes each \u201cgiven\u201d again and again, and thus lets religion(s) come into being (with continuity and discontinuity) in a historical dynamic (Pye, \u201cComparative Hermeneutics in Religion,\u201d pp. 13\u201317, with reference to Troeltsch, The Christian World [Die Christliche Welt,1903]). Troeltsch had developed these hermeneutic considerations in the debate about Adolf von Harnack\u2019s text, What is Christianity? (Das Wesen des Christentums,1900), in which Harnack regarded only the teachings of Jesus as normative for the tradition and as the \u201cessence\u201d of Christianity, where the content of this teaching must be determined by reference to the historical Jesus."},{"key":"8_CR25","unstructured":"Cf. Pye and Morgan, eds., The Cardinal Meaning,where this thesis is sufficiently substan-"},{"key":"8_CR26","unstructured":"Pye, \u201cComparative Hermeneutics in Religion,\u201d p. 10."},{"key":"#cr-split#-8_CR27.1","unstructured":"Heinrich Ott, \"The Beginning Dialogue between Christianity and Buddhism, the Concept of a 'Dialogical Theology' and the Possible Contribution of Heideggerian Thought,\" Japanese Religions,II, 2-3 (September 1980), pp. 74 ff"},{"key":"#cr-split#-8_CR27.2","unstructured":"and Apologetik des Glaubens: Grundprobleme einer dialogischen Fundamentaltheologie (Darmstadt: Wissenschaftliche Buchgesellschaft, 1994), pp. 164 ff."},{"key":"8_CR28","unstructured":"von Br\u00fcck, Einheit der Wirklichkeit,pp. 196 ff."},{"key":"8_CR29","unstructured":"The fact that religious studies is also tied to cultural norms becomes obvious in the dialogue, when it becomes clear from an external perspective that the concepts and methods of the European humanities disciplines are by no means universally accepted. The dialogical methodology proves to be a critical corrective for religious studies, which is reminded of its own cultural presuppositions. Michael Pye has shown this in the three \u201cschools\u201d in the European study of Buddhism (Anglo-German, Russian, and Franco-Belgian), \u201cComparative Hermeneutics in Religion,\u201d pp. 18 ff."},{"key":"8_CR30","unstructured":"See M. von Br\u00fcck, \u201cWo endet Zeit?\u201d in Was ist Zeit? Zeit und Verantwortung in Wissenschaft, Technik und Religion,ed. Kurt Weis (Munich: Deutscher Taschenbuch Verlag), 1995, esp. pp. 216 ff."},{"key":"8_CR31","unstructured":"This is similar structurally to the statement that \u201cthe truth of the divine is unattainably beyond the truth of the religious person,\u201d which Reinhold Bernhardt accepts as a universal concept of all religions. To be sure, both the concept of the \u201cdivine\u201d and its relationship to the \u201creligious\u201d are extremely culturally variant. For that reason, I avoid them. Bernhardt\u2019s claim that \u201crespect for the truth-certitude of the person who believes differently\u201d is the inter-religious dialogue\u2019s only necessary basis of understanding is indeed correct, but unclear, because the readiness for self-change, i.e. for relativizing one\u2019s own identity in the process of understanding (i.e. the readiness to learn in the sense of the observations above) is also needed (Bernhardt, \u201cPrinzipieller Pluralismus oder mutualer Inklusivismus als hermeneutisches Paradigma einer Theologie der Religionen?\u201d in Die spekulative Philosophie der Weltreligionen: Ein Beitrag zum Gespr\u00e4ch der Weltreligionen im Vorfeld der EXPO 2000 Hannover [Vienna: Passagen-Verlag, 1997], p. 31)."},{"key":"8_CR32","unstructured":"Cf. Perry Schmidt-Leukel, Den L\u00f6wen br\u00fcllen h\u00f6ren: Zur Hermeneutik eines christlichen Verst\u00e4ndnisses der buddhistischen Heilsbotschaft (Paderborn: Sch\u00f6ningh, 1992), pp. 675 ff. The author understands basic human experiences as starting points for communication that appear more suitable than abstract concepts, which themselves refer again to basic human situations. He does not maintain that the basic experiences are the same in all religions."},{"key":"8_CR33","unstructured":"von Br\u00fcck and Lai, Buddhismus und Christentum,pp. 25 ff."}],"container-title":["A Discourse of the World Religions","Philosophy Bridging the World Religions"],"link":[{"URL":"http:\/\/link.springer.com\/content\/pdf\/10.1007\/978-94-017-2618-4_8","content-type":"unspecified","content-version":"vor","intended-application":"similarity-checking"}],"deposited":{"date-parts":[[2019,5,11]],"date-time":"2019-05-11T17:46:01Z","timestamp":1557596761000},"score":19.914812,"resource":{"primary":{"URL":"http:\/\/link.springer.com\/10.1007\/978-94-017-2618-4_8"}},"issued":{"date-parts":[[2003]]},"ISBN":["9789048160297","9789401726184"],"references-count":37,"URL":"https:\/\/doi.org\/10.1007\/978-94-017-2618-4_8","ISSN":["1572-5545"],"issn-type":[{"type":"print","value":"1572-5545"}],"published":{"date-parts":[[2003]]}},{"indexed":{"date-parts":[[2024,9,9]],"date-time":"2024-09-09T00:57:21Z","timestamp":1725843441799},"publisher-location":"London","reference-count":0,"publisher":"Palgrave Macmillan UK","isbn-type":[{"type":"print","value":"9781349095025"},{"type":"electronic","value":"9781349095001"}],"license":[{"start":{"date-parts":[[1991,1,1]],"date-time":"1991-01-01T00:00:00Z","timestamp":662688000000},"content-version":"unspecified","delay-in-days":0,"URL":"http:\/\/www.springer.com\/tdm"}],"content-domain":{"domain":[],"crossmark-restriction":false},"published-print":{"date-parts":[[1991]]},"DOI":"10.1007\/978-1-349-09500-1_1","type":"book-chapter","created":{"date-parts":[[2015,12,17]],"date-time":"2015-12-17T00:42:58Z","timestamp":1450312978000},"page":"1-456","source":"Crossref","is-referenced-by-count":0,"title":["Who\u2019s Who of World Religions"],"prefix":"10.1007","author":[{"given":"John R.","family":"Hinnells","sequence":"first","affiliation":[]}],"member":"297","container-title":["Who\u2019s Who of World Religions"],"language":"en","link":[{"URL":"http:\/\/link.springer.com\/content\/pdf\/10.1007\/978-1-349-09500-1_1","content-type":"unspecified","content-version":"vor","intended-application":"similarity-checking"}],"deposited":{"date-parts":[[2016,1,19]],"date-time":"2016-01-19T22:31:13Z","timestamp":1453242673000},"score":19.867037,"resource":{"primary":{"URL":"http:\/\/link.springer.com\/10.1007\/978-1-349-09500-1_1"}},"issued":{"date-parts":[[1991]]},"ISBN":["9781349095025","9781349095001"],"references-count":0,"URL":"https:\/\/doi.org\/10.1007\/978-1-349-09500-1_1","published":{"date-parts":[[1991]]}},{"indexed":{"date-parts":[[2024,9,8]],"date-time":"2024-09-08T06:20:18Z","timestamp":1725776418459},"edition-number":"0","reference-count":1,"publisher":"Routledge","isbn-type":[{"type":"electronic","value":"9780203874912"}],"content-domain":{"domain":[],"crossmark-restriction":false},"published-print":{"date-parts":[[2009,9,10]]},"DOI":"10.4324\/9780203874912-9","type":"book-chapter","created":{"date-parts":[[2020,7,9]],"date-time":"2020-07-09T10:54:24Z","timestamp":1594292064000},"page":"74-88","source":"Crossref","is-referenced-by-count":0,"title":["Chinese Religions"],"prefix":"10.4324","member":"301","reference":[{"key":"ref5","doi-asserted-by":"crossref","unstructured":"Kirkland, R. (2002) \u201cThe history of Taoism: a new outline,\u201d Journal of Chinese Religions, vol. 30: 178\u201383.","DOI":"10.1179\/073776902804760257"}],"container-title":["World Religions for Healthcare Professionals"],"language":"en","deposited":{"date-parts":[[2020,12,22]],"date-time":"2020-12-22T06:20:26Z","timestamp":1608618026000},"score":19.853065,"resource":{"primary":{"URL":"https:\/\/www.taylorfrancis.com\/books\/9781135220808\/chapters\/10.4324\/9780203874912-9"}},"issued":{"date-parts":[[2009,9,10]]},"ISBN":["9780203874912"],"references-count":1,"URL":"https:\/\/doi.org\/10.4324\/9780203874912-9","published":{"date-parts":[[2009,9,10]]}},{"indexed":{"date-parts":[[2024,9,7]],"date-time":"2024-09-07T14:17:30Z","timestamp":1725718650401},"publisher-location":"Dordrecht","reference-count":0,"publisher":"Springer Netherlands","isbn-type":[{"type":"print","value":"9789048160297"},{"type":"electronic","value":"9789401726184"}],"license":[{"start":{"date-parts":[[2003,1,1]],"date-time":"2003-01-01T00:00:00Z","timestamp":1041379200000},"content-version":"tdm","delay-in-days":0,"URL":"http:\/\/www.springer.com\/tdm"}],"content-domain":{"domain":[],"crossmark-restriction":false},"published-print":{"date-parts":[[2003]]},"DOI":"10.1007\/978-94-017-2618-4","type":"book","created":{"date-parts":[[2013,3,11]],"date-time":"2013-03-11T09:09:14Z","timestamp":1362992954000},"source":"Crossref","is-referenced-by-count":0,"title":["Philosophy Bridging the World Religions"],"prefix":"10.1007","member":"297","container-title":["A Discourse of the World Religions"],"link":[{"URL":"http:\/\/link.springer.com\/content\/pdf\/10.1007\/978-94-017-2618-4.pdf","content-type":"application\/pdf","content-version":"vor","intended-application":"text-mining"},{"URL":"http:\/\/link.springer.com\/content\/pdf\/10.1007\/978-94-017-2618-4","content-type":"unspecified","content-version":"vor","intended-application":"similarity-checking"}],"deposited":{"date-parts":[[2019,4,6]],"date-time":"2019-04-06T04:18:55Z","timestamp":1554524335000},"score":19.853024,"resource":{"primary":{"URL":"http:\/\/link.springer.com\/10.1007\/978-94-017-2618-4"}},"editor":[{"given":"Peter","family":"Koslowski","sequence":"first","affiliation":[]}],"issued":{"date-parts":[[2003]]},"ISBN":["9789048160297","9789401726184"],"references-count":0,"URL":"https:\/\/doi.org\/10.1007\/978-94-017-2618-4","ISSN":["1572-5545"],"issn-type":[{"type":"print","value":"1572-5545"}],"published":{"date-parts":[[2003]]}},{"indexed":{"date-parts":[[2024,9,7]],"date-time":"2024-09-07T14:17:38Z","timestamp":1725718658234},"publisher-location":"Dordrecht","reference-count":3,"publisher":"Springer Netherlands","isbn-type":[{"type":"print","value":"9789048160297"},{"type":"electronic","value":"9789401726184"}],"content-domain":{"domain":[],"crossmark-restriction":false},"published-print":{"date-parts":[[2003]]},"DOI":"10.1007\/978-94-017-2618-4_1","type":"book-chapter","created":{"date-parts":[[2013,3,11]],"date-time":"2013-03-11T05:09:14Z","timestamp":1362978554000},"page":"1-6","source":"Crossref","is-referenced-by-count":0,"title":["Philosophy as Mediator Between Religions"],"prefix":"10.1007","author":[{"given":"Peter","family":"Koslowski","sequence":"first","affiliation":[]}],"member":"297","reference":[{"key":"1_CR1","unstructured":"Cf. Jean-Jacques Rousseau, Emile, or On Education (1762; trans. Barbara Foxley, 1911; rev. Grace Roosevelt, 1998), Book 4, \u201cProfession of Faith of a Savoyard Vicar,\u201d para. 1073: \u201cWe have three principal forms of religion [Judaism, Christianity, and Islam] in Europe. One accepts one revelation, another two, and another three. Each hates the others, showers curses on them, accuses them of blindness, obstinacy, hardness of heart, and falsehood. What fair-minded man will dare to decide between them without first carefully weighing their evidence, without listening attentively to their arguments? That which accepts only one revelation is the oldest and seems the best established; that which accepts three is the newest and seems the most consistent; that which accepts two revelations and rejects the third may perhaps be the best, but prejudice is certainly against it; its inconsistency is glaring.\u201d It is noteworthy that Rousseau counts Islam as without question a European religion. On Islam as a European religion, see the Appendix to Enes Karic\u2019s contribution to this volume."},{"key":"1_CR2","unstructured":"Rousseau pointed that out in Emile,Book 4, para. 1096."},{"key":"1_CR3","unstructured":"Rousseau, Emile,Book 4, para. 1097, footnote: \u201cI am quite certain that, as far as nations are concerned, we must assume that there will be those who misuse their philosophy without religion, just as our people misuse their religion without philosophy; and that seems to put quite a different face upon the matter.\u201d On the problem of fanaticism, see also Robert Spaemann, \u201cFanatisch, Fanatismus,\u201d Historisches W\u00f6rterbuch der Philosophie,ed. J. Ritter, Vol. II (Darmstadt, Wissenschaftliche Buchgesellschaft, 1972), cols. 904\u20138."}],"container-title":["A Discourse of the World Religions","Philosophy Bridging the World Religions"],"link":[{"URL":"http:\/\/link.springer.com\/content\/pdf\/10.1007\/978-94-017-2618-4_1","content-type":"unspecified","content-version":"vor","intended-application":"similarity-checking"}],"deposited":{"date-parts":[[2019,5,11]],"date-time":"2019-05-11T13:48:48Z","timestamp":1557582528000},"score":19.848515,"resource":{"primary":{"URL":"http:\/\/link.springer.com\/10.1007\/978-94-017-2618-4_1"}},"issued":{"date-parts":[[2003]]},"ISBN":["9789048160297","9789401726184"],"references-count":3,"URL":"https:\/\/doi.org\/10.1007\/978-94-017-2618-4_1","ISSN":["1572-5545"],"issn-type":[{"type":"print","value":"1572-5545"}],"published":{"date-parts":[[2003]]}},{"indexed":{"date-parts":[[2026,2,5]],"date-time":"2026-02-05T01:13:46Z","timestamp":1770254026478,"version":"3.49.0"},"edition-number":"1","reference-count":0,"publisher":"University Press of America","isbn-type":[{"value":"9780761893042","type":"electronic"},{"value":"9780761847861","type":"print"}],"content-domain":{"domain":[],"crossmark-restriction":false},"published-print":{"date-parts":[[2009]]},"DOI":"10.5040\/9780761893042.ch-7","type":"other","created":{"date-parts":[[2026,2,4]],"date-time":"2026-02-04T11:41:54Z","timestamp":1770205314000},"page":"81-94","source":"Crossref","is-referenced-by-count":0,"title":["Christianity and World Religions Selections"],"prefix":"10.5040","member":"2984","container-title":["Christian Footings"],"deposited":{"date-parts":[[2026,2,4]],"date-time":"2026-02-04T11:53:31Z","timestamp":1770206011000},"score":19.82059,"resource":{"primary":{"URL":"https:\/\/www.bloomsburycollections.com\/monograph-detail?docid=b-9780761893042&tocid=b-9780761893042-chapterVII"}},"issued":{"date-parts":[[2009]]},"ISBN":["9780761893042","9780761847861"],"references-count":0,"URL":"https:\/\/doi.org\/10.5040\/9780761893042.ch-7","published":{"date-parts":[[2009]]}}],"items-per-page":20,"query":{"start-index":0,"search-terms":"Religions+of+the+world"}}}