Religionshinduism, Buddhism, 7Udai5m, Christianity, and Islam

Total Page:16

File Type:pdf, Size:1020Kb

Religionshinduism, Buddhism, 7Udai5m, Christianity, and Islam DOCUMENT RESUME ED 056 967 SO 002 257 TITLE World Religions. Senior Division. INSTITUTION Ontario Dept. of Education, Tcronto. PUB DATE 71 NOTE 28p. AVAILABLE FROMOntario Department of Education,Publications Office, Mowat Block, Queens Park,Toronto 182 Canada EDRS PRICE 4F-$0.65 Hc-T3.29 DEsCRIPTORS Biographies; ChristiFnity; CurriculumGuides; Fine Arts; *Humanities; InquiryTraining; Interdisciplinary Approach; Islamic Culture;Judaism; *Religion; Religious cultural Groups;*Religious Education; Resource Guides; SecondaryGrades; Seniors; *Social Studies Units;Surveys; Teaching Guides; Thematic Approach IDENTIFIERS Canada; Hinduism ABSTRACT This curriculum guide provides ageneral view of the various_considerations governing a senior year orhigh school course in world religions. An earlysection on objectives sets out someof the aims of a course in worldreligions. It states that the particular aim should be the developmentof a sympathetic understanding of the meaning of differentreligions and their effect on the life and thoughtof their adherents. At a morepersonal level, such a course should help a studentto clarity his thinking on some of the fundamental questionsabout himself-and his relationship to his fellow man, to the'universe,and to the concept of a transcendent order. In the next section,Designing a Local Course, some of'the implications of these aims are exploredin a general discussion of teaching strategies, materials,learning activities, and points of view. Five possible ways of organizing a.courseare suggested;\ inquiry, biographical, survey, the arts,and a thematic approach. Teachers will probably prefer todraw from several of these in constructing a course. Alsoincluded are general comments and suggestions on five differentreligionsHinduism, Buddhism, 7udai5m, Christianity, and Islam. The choice ofthese religions is not intended to be restrictive but to give ageneral idea of the type of considerations that should govern theplanning and development of A course. (Author/n.8) World Religions fricAn) Ontario Department Senior Division of Education 1971 1 World LLS: DEPARTMENT OE HEALTH. EDUCATION & WELFARE Religions OFFICE OP EDUCATION THIS DOCUMENT HAS BEEN REPRODUCED EXACTLY AS RECEIVED FROM THE PERSON OR ORGANIZATION ORIGINATING IT POINTS OF VIEW OR OPINIONS STATED DO NOT NECES- SARILY REPRESENT OFFICIAL OFFICE OF EDU- CATION POSITION OR FOLIC), Ontario Department 1971 of Education Senior Division This curriculum guideline presents a exchange of knowledge gained from rationale within which teachers may experience in the variety of communities plan courses in World Religions in the in Ontario. Senior Division. It is a preliminary Within the framework stated here statement and it is intended that it courses may be designed for credit shoulci be replaced in due course by a leading to a Secondary School revision based upon experience with the Graduation Diploma. At this present document and reaction to it. experimental stage, courses in World For this reason, all courses designed Religions may form no more than two within the rationale of this guideline willcrenits in a student's program; these be considered experimental. The local should be taken in different years. The board of education must endorse any details of planning within these limits are courses to be offered and, in applying to the responsibility of the school. Some the Department for approval of such teachers may choose a relatively short courses, the director of education shouldcourse of a single semester, while others indicate that the board has in fact given may prefer longer courses. Courses may this support to any course proposed. not be offered toward the Secondary During the implementation of these School Honour Graduation Diploma at courses, the Department of Education, this time. through the Regional Offices, will Despite the fact that this guideline maintain liaison with the schools applies only to the Senior Division, it is involved so that subsequent guidelines felt that the perspective suggested in this may be based on experience and guideline will be of value in other knowledge derived from as many sourcesdivisions. Students come into contact as possible. Program consultantsfrom with their own and with other religious the Regional Offices of the Department traditions in many contexts. The of Education will visit courses viewpoint of this document can be established under this guideline for the applied when religious matters arise in purpose of giving advice, gathering the course of other studies by pupils of information, and assisting with the any age. Contents Introduction Aims and Objective Designing a Local Course Some Possible Approaches Inquiry Approach Biographical Approach Survey Approach An Approach Through the Arts Thematic Approaches Five Religions Hinduism Buddhism Judaism Christianity Islam Resources Bibliography Fihnstrips Reprints Films Recordings of Music Replicas Introduction One of the consistent threads that runs education. A study of the religlons of through man's history from the earliest man is one of a number of ways to move days is some form of religious life and toward this goal. expression. Much of this expression This guideline gives only a general view derives from questions about the of the various considerations governing a meaning of life and the mysteries of school course in World Religions. The nature and from the search for answers religions themselves and many of the to such questions. Religion and religiousissues related to teaching about them are expression are one way of interpreting complex and, therefore, suggestions are and responding to human experience andmade for further reading. References in of attempting to find answers to these the text are in short form; details of fundamental questions. publication and descriptive annotations The study of the religious experience of are given in the bibliography. Writing in others can be absorbing. Today, with thethis field is extensive and the fact that increase in the speed of travel and many books are available in paperback communication and our consequent form will, therefore, be convenient and greater interdependence, we have even economical. In addition to the references more need to become aware of the given here, many of the books mentioned traditions, responses, and aspirations ofcontain bibliographies of their own. The other men. To understand the worla importance of non-print resources should through an understanding of our fellow not be overlooked; a few suggestions are men must be one of the aims of found at the end of the document. Aims and 3bjectives The title of this document, World will depend on the answer given to this All programs offered in an educational question. Some practical ways in which context share at root a similar goal: the Religions, has been chosen deliberately. development of skill and understanding There is at present no general agreementthis matter might be explored are in worthwhile areas which are of value about the name by which the academic described in the section, Some Possible and interest to the student. An individualstudy of religions should be known. Approaches. Among other terms, Comparative course in this context may haveaims at On the approach to religions several levels, some more personal than Religion asrl History of Religions have Banton: Anthropological Approaches to the others. At one level it should develop thebeen used, but neither conveys Study of Religion skills of learning and communication adequately the spirit that should Bettis: Phenomenology of Religion and also understanding of a given body dominate a course planned within this De Vries: The Study of Religion: A Historical of subject matter A course in any guideline. Approach subject should a".so help the student find One problem in comparative study is Hinnels: Comparative Religion in Schools ways in which lie may relatehis own the lack of fundamental criteria for King: Introduction to Religion: experience to what he learns in his comparison. Comparative religion easily A Phenomenological Appro.)ch studies. The role of the school in becomes competitive religion and thus Lewis: The Study of Religions connection with the former aim is to undermines the basic aims of the course. O'Dea: Sociology of Religion provide the resources and other assistanceYet, despite the fact that comparison Smart: Religious Experience of Mankind that lead to understanding, while in Streng: Understanding Reltgious Man should not provide the starting point, Toynbee: An Historian's Approach to relation to the latter it should assist the it is almost impossible to explore several Religion student to clarify his own position religions without an element of Waeh: The Comparative Study of Religions without telling him what specific comparative study asserting itself. It is Yinger: Sociology Looks at Religion viewpoh It he should adopt. best to confine comparisons.in school On the study of religions and the Apart from the general aim stated above,classes to very specific aspects of religionindividual student the particular aim of a course in Woild and religious practice and tc ensure Smart: Secular Education and the Logic of Religions should be the development of that they remain incidental to the Religion a sympathetic understandingof the organfzation and presentation of the Wilson: Education in Religion and the meaning of different religions and their course as a whole. Emotions effect on the life and thought of their On Humanism There is a somewhat similar problem in
Recommended publications
  • Resource62314 0.Pdf
    Daesoon Jinrihoe A New Religion Emerging from Traditional East Asian Philosophy Copyright ⓒ The Daesoon Academy of Sciences 2016 All Rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior permission of The Daesoon Academy of Sciences. First Paperback printing June 30, 2016 Daesoonjinrihoe Press 875, Gangcheon-ro, Gangcheon-myeon Yeoju-si, Gyeonggi-do, Korea, 12616 A CIP catalogue record of the National Library of Korea for this book is available at the homepage of CIP(http://seoji.nl.go.kr) and Korean Library Information System Network(http://www.nl.go.kr/kolisnet). CIP Control No. : CIP2016015603 Find The Daesoon Academy of Sciences here : Homepage : http://www.daos.or.kr E-mail : [email protected] ISBN 978-89-954862-7-6 Contents Preface 1 Daesoon Sasang: A quintessential Korean philosophy 1 Don Baker 2 Kang Jeungsan: Trials and Triumphs of a Visionary Pacifist/Nationalist, 1894-1909 17 Key Ray Chong 3 The Correlative Cosmology of Daesoon and Ecology 59 Young Woon Ko 4 Daesoonjinrihoe’s Religious Thought: From a Confucian and Comparative Perspective 85 Edward Chung 5 Truth and Spatial Imagination: Buddhist Thought and Daesoonjinrihoe 113 Jin Y. Park 6 Hoo‐cheon‐gae‐byeok as a Korean Idea of Eschaton: 135 A Comparative Study of Eschatology between Christianity and Daesoon Thought Hiheon Kim 7 Investigating Daesoon Thought: A Korean New Reiligion’s Approach to 157 Identifying and Creatively Sublimating the Values of Korea’s Traditional Religions Gyungwon Lee 8 Kang Jeungsan’s Taoistic Tendency and the Taoism Elements of Mugeukdo 187 Namsik Ko 9 The History and Theology of Daesoonjinrihoe 199 Daesoon Institute of Religion and Culture Preface ⅰ Preface Daesoon thought is a comprehensive system of truth representing the Great Dao of ‘resolution of grievances into mutual beneficence’.
    [Show full text]
  • The Way Things Are for Huston Smith
    PREFACE The Way Things Are for Huston Smith In the summer of 1984, Huston Smith, the eminent historian of religion, arrived at the campus of the University of California at Berkeley, and like many a scholar before him, took a tour of the main library. The bounti- ful collection of books was a tantalizing sight, but as he followed the arrows and read the labels at the end of each shelf, such as History, Liter- ature, and Chemistry, it occurred to him that something vital was miss- ing. “Where is the arrow that points to Importance?” he asked himself. “Where is the arrow toward Wisdom?” In one form or another Huston Smith has been posing that question to himself—and the world—all his life. Where can we find what is ulti- mately meaningful? How can we discover what is truly worth knowing? For Smith, the poet T. S. Eliot described the dilemma more precisely than anyone else in our time when he asked in his poem “The Rock,” “Where is the wisdom we have lost in knowledge? / Where is the knowl- edge we have lost in information?” The modern debate about learning what matters most has ancient roots. When the Ptolemies founded the Library of Alexandria in the third century b.c.e., their dream was no less than to collect a copy of everything ever written. Eventually, the library accumulated an estimated five hundred thousand scrolls and manu- scripts, but the library’s motto, etched in the stone lintel above the ix entrance, hinted at its deeper purpose: “The Place of the Healing of the Soul.” For as long as he can remember, Huston Smith tells us, he has been trying to find a balance between the secular and the sacred dimensions of learning.
    [Show full text]
  • I'll Meet You There
    I’ll Meet You There Rev. Ken Read-Brown First Parish in Hingham (Old Ship Church) Unitarian Universalism January 8, 2017 Readings from The Garden of Truth: The Vision and Promise of Sufism, Islam’s Mystical Tradition by Seyyed Hossein Nasr What most of us are doing here in this world is living in a daydream called ordinary life, I the state of forgetting what Christ called the one thing necessary, that is, the Divine Reality. And we are in such a state because we have forgotten who we are. All we need to do is to wake up and realize our primordial nature, which is always there although buried deeply within many layers of the dross of forgetfulness. The Prophet said, “Man is asleep and when he dies he awakens.” Sufism is meant for those who want to wake up, who accept dying to the ego here and now in order to discover the Self of all selves and to be consumed in the process I the fire of Divine Love. What we should be doing here is discovering who we really are while we can. from the writings of the 13th century Islamic scholar, Sufi master, and poet Jelaluddin Rumi (translated/interpreted by Coleman Barks) Today, like every other day, we wake up empty and frightened. Don’t open the door to the study and begin reading. Take down a musical instrument. Let the beauty we love be what we do. There are hundreds of ways to kneel and kiss the ground. * Out beyond ideas of wrongdoing and rightdoing, there is a field.
    [Show full text]
  • Religion in China BKGA 85 Religion Inchina and Bernhard Scheid Edited by Max Deeg Major Concepts and Minority Positions MAX DEEG, BERNHARD SCHEID (EDS.)
    Religions of foreign origin have shaped Chinese cultural history much stronger than generally assumed and continue to have impact on Chinese society in varying regional degrees. The essays collected in the present volume put a special emphasis on these “foreign” and less familiar aspects of Chinese religion. Apart from an introductory article on Daoism (the BKGA 85 BKGA Religion in China proto­typical autochthonous religion of China), the volume reflects China’s encounter with religions of the so-called Western Regions, starting from the adoption of Indian Buddhism to early settlements of religious minorities from the Near East (Islam, Christianity, and Judaism) and the early modern debates between Confucians and Christian missionaries. Contemporary Major Concepts and religious minorities, their specific social problems, and their regional diversities are discussed in the cases of Abrahamitic traditions in China. The volume therefore contributes to our understanding of most recent and Minority Positions potentially violent religio-political phenomena such as, for instance, Islamist movements in the People’s Republic of China. Religion in China Religion ∙ Max DEEG is Professor of Buddhist Studies at the University of Cardiff. His research interests include in particular Buddhist narratives and their roles for the construction of identity in premodern Buddhist communities. Bernhard SCHEID is a senior research fellow at the Austrian Academy of Sciences. His research focuses on the history of Japanese religions and the interaction of Buddhism with local religions, in particular with Japanese Shintō. Max Deeg, Bernhard Scheid (eds.) Deeg, Max Bernhard ISBN 978-3-7001-7759-3 Edited by Max Deeg and Bernhard Scheid Printed and bound in the EU SBph 862 MAX DEEG, BERNHARD SCHEID (EDS.) RELIGION IN CHINA: MAJOR CONCEPTS AND MINORITY POSITIONS ÖSTERREICHISCHE AKADEMIE DER WISSENSCHAFTEN PHILOSOPHISCH-HISTORISCHE KLASSE SITZUNGSBERICHTE, 862.
    [Show full text]
  • Discovering the Common Ground of World Religions
    Discovering the common ground of world religions Interview with Karen Armstrong by Andrea Bistrich Karen Armstrong, the British theologian terrorists, but this is rarely reported and author of numerous books on the great in the Western media. Terror is a religions, has advanced the theory that fun- political act, which may use (or damentalist religion is a response to and abuse) the language of religion, but product of modern culture. A Catholic nun it absorbs some of the nihilistic viol- for seven years, she left her order while ence of modernity, which has cre- studying at Oxford University. She is one of ated self-destructive nuclear the 18 leading group members of the Alli- weapons and still threatens to use ance of Civilizations, an initiative of the them today. An important survey former UN General Secretary Kofi Annan, showed that every single suicide with the purpose of fighting extremism and bombing since the 1980s was po- furthering dialogue between the Western litically rather than religiously mo- and Islamic worlds. Andrea Bistrich inter- tivated: the main grievance was the viewed her for Share International. occupation by the West and its al- lies of Muslim lands. Share International: 9/11 has become the symbol of major hostilities between Islam SI: The sense of polarization has photo: Jerry Bauer and the West. After the attacks many Amer- been sharpened by recent contro- Karen Armstrong icans asked: “Why do they hate us?” And versies – the Danish cartoons of experts in numerous roundtable talks de- the Prophet Mohammed, the Pope’s re- tury. There is fundamentalist Buddhism, bated if Islam is an inherently violent reli- marks about Islam, the issue of face-veils Christianity, Judaism, Sikhism, Hinduism and gion.
    [Show full text]
  • The Abrahamic Faiths
    8: Historical Background: the Abrahamic Faiths Author: Susan Douglass Overview: This lesson provides background on three Abrahamic faiths, or the world religions called Judaism, Christianity, and Islam. It is a brief primer on their geographic and spiritual origins, the basic beliefs, scriptures, and practices of each faith. It describes the calendars and major celebrations in each tradition. Aspects of the moral and ethical beliefs and the family and social values of the faiths are discussed. Comparison and contrast among the three Abrahamic faiths help to explain what enabled their adherents to share in cultural, economic, and social life, and what aspects of the faiths might result in disharmony among their adherents. Levels: Middle grades 6-8, high school and general audiences Objectives: Students will: Define “Abrahamic faith” and identify which world religions belong to this group. Briefly describe the basic elements of the origins, beliefs, leaders, scriptures and practices of Judaism, Christianity and Islam. Compare and contrast the basic elements of the three faiths. Explain some sources of harmony and friction among the adherents of the Abrahamic faiths based on their beliefs. Time: One class period, or outside class assignment of 1 hour, and ca. 30 minutes class discussion. Materials: Student Reading “The Abrahamic Faiths”; graphic comparison/contrast handout, overhead projector film & marker, or whiteboard. Procedure: 1. Copy and distribute the student reading, as an in-class or homework assignment. Ask the students to take notes on each of the three faith groups described in the reading, including information about their origins, beliefs, leaders, practices and social aspects. They may create a graphic organizer by folding a lined sheet of paper lengthwise into thirds and using these notes to complete the assessment activity.
    [Show full text]
  • Shinto, Primal Religion and International Identity
    Marburg Journal of Religion: Volume 1, No. 1 (April 1996) Shinto, primal religion and international identity Michael Pye, Marburg eMail: [email protected] National identity and religious diversity in Japan Questions of social and political identity in Japan have almost always been accompanied by perceptions and decisions about religion. This is true with respect both to internal political issues and to the relations between Japan and the wider world. Most commonly these questions have been linked to the changing roles and fortunes of Shinto, the leading indigenous religion of Japan. Central though Shinto is however, it is important to realize that the overall religious situation is more complex and has been so for many centuries. This paper examines some of these complexities. It argues that recent decades in particular have seen the clear emergence of a more general "primal religion" in Japan, leaving Shinto in the position of being one specific religion among others. On the basis of this analysis some of the options for the Shinto religion in an age of internationalization are considered. The complexity of the relations between religion and identity can be documented ever since the Japanese reception of Chinese culture, which led to the self-definition of Shinto as the indigenous religion of Japan. The relationship is evident in the use of two Chinese characters to form the very word Shinto (shen-dao), which was otherwise known, using Japanese vocabulary, as kannagara no michi (the way in accordance with the kami).1 There are of course some grounds for arguing, apparently straightforwardly, that Shinto is the religion of the Japanese people.
    [Show full text]
  • World Religions.Pdf
    DedicatedTeacher.com < eBooks and Materials for Teachers and Parents > Thank you for purchasing the following book - another quality product from DedicatedTeacher.com To purchase additional books and materials, please visit our website at: http://www.dedicatedteacher.com/estore Please e-mail us at: [email protected] for further information about: • Using School or School District Purchase Orders • Purchasing Site Licenses for Materials • Customer Service To subscribe to our monthly newsletter - The DedicatedTeacher.com eNews - please visit: http://www.dedicatedteacher.com/newsletter Contributing Author Rabbi David J.B. Krishef Interdisciplinary Thematic Unit Editor Dona Herweck Rice Editor-in-Chief World Religions Sharon Coan, M.S. Ed. Grades 6-8 Illustrator Agnes S. Palinay Cover Artist Keith Vasconcelles Art Director Elayne Roberts Product Manager Phil Garcia Imaging Alfred Lau James Edward Grace Publisher Author Mary D. Smith, M.S. Ed. Gabriel Arquilevich Teacher Created Resources, Inc. 6421 Industry Way Westminster, CA 92683 www.teachercreated.com ISBN 13: 978-1-55734-624-7 ©1995 Teacher Created Resources, Inc. Reprinted, 2007 Made in U.S.A. The classroom teacher may reproduce copies of materials in this book for classroom use only. The reproduction of any part for an entire school or school system is strictly prohibited. No part of this publication may be transmitted, stored, or recorded in any form without written permission from the publisher. Table of Contents Introduction................................................................................................................................................4
    [Show full text]
  • Do Drugs Have Religious Import?
    A-. ,'Smith,:L: H., Jesse, R., Grob, C., Agar, A., Walsh, R. The Oral History of Psychedelics ~esearch $project, \I: Do drugs . -- - - - x - - i:~svcholoev.44 (2), 120- 140,2003. Huston Smith ef al. 121 ... ~ .~ .. ~ - . -- .- .. .. ,- . - . .. ROBERT JESSE serves as the p~sidentof the Coun- DO DRUGS HAVE RELIGIOUS IMPORT? cil on Spiritual Practices, a collaboration among spir- A 40-YEAR RETROSPECTIVE itualguides,experta in the behavioral and biomedical sdences,andscholars ofreligion. CSPsponsors scien- tific research and encourages dialogue about J. approaches to primary religious experience and con- HUSMN SMITH is the Thomas Watson Professor ditions that helpchannel such experiences into favor- of Religion and Distinguished Adjunct Professor of able long-term outcomes. He led the drafting of CSPs Code of Ethics for Philosophy, Emeritus, Syracuse University. For 15 Spiritual Guides, intended to foster wholesomeness in practices intended years, he was a professor of philosophy at M.I.T., and or likely to be transfornative. An engineer by training, he formerly for a decade before that he taught at Washington Uni- worked in software development. versity in St. Louis. hlost recently, he has aerved as a visiting professor of religious studies, University of Califomia, Berkeley. Holder of 12 honorary degrees, GARY BRAVO graduated from Harvard University his 14 books include The World's Religio~,which has with a degree in biology and did his medical and psy- sold more than 2 ?4 million copies, and Why Religion chiatric training at the University of California, bfatfers, which won the Wilbur Award for the best book on religion pub Irvine, College of hledicine.
    [Show full text]
  • Introduction Rebecca C
    Downloaded from https://academic.oup.com/jaar/advance-article-abstract/doi/10.1093/jaarel/lfz049/5550154 by guest on 15 August 2019 Classifying Capital: A Roundtable Introduction Rebecca C. Bartel and Lucia Hulsether* WHAT DOES the academic study of religion contribute to the study of capital and capitalism? What is the status of the field’s scholarship in these areas, and how can we further develop this work? This roundtable considers these questions. Its genesis was an observation that scholars across subdisciplines and methodologies of religious studies have long identified capital as an item of concern. However, as processes of capital have shifted, scholarship in the study of religion has struggled to find coherent vocabulary for articulating how “capital” fits into the field as a whole. Is global capitalism a kind of stealth universalizing Protestantism? Is it a modern world religious tradition that deserves a place alongside Buddhism, Hinduism, Christianity, Islam, Judaism, and the other usual suspects of introductory surveys? Does capitalism produce religion, or does religion produce capitalism? This collection of essays seeks new ways to classify and interpret capital within the study of religion. Recent scholarship has challenged at once the putative transparency of the secular and the exceptional neutrality of capitalism. This work tends to concentrate scholarly insight at two poles. On the one hand, scholars have considered markets as secular, as in apart from religion. Religion, in many of these iterations, is treated as an object existing in response to capitalism, or as a generating cause of certain forms of economic behavior.1 On the other hand, scholars have uncovered the *Rebecca C.
    [Show full text]
  • Philosophy of Religion
    Philosophy 2800 Professor Haskins Winter/Spring 2002 Office: Humanities 2029 Humanities 2072 Phone: (251) X 6588; email: [email protected] Tues-Thurs. 12-1:20 Office Hours: Mon. 3:30-4:30 and by appt. Philosophy of Religion This course introduces a few of the most important philosophical debates about religion from medieval times to the beginning of the twenty-first century. Among the main topics discussed will be: the problem of defining "religion" as a philosophical and a cultural phenomenon ; arguments for and against the existence of God; the problem of reconciling scientific and religious worldviews; the rationality of religious belief; and the question of what forms religion might, and should, and should not, take in our postmodern and global age. This is a philosophy course, which means that emphasis will be placed not on individual religions and their histories so much as on critical reflection about general questions that a wide spectrum of religious experience and practice raises. Our philosophical readings are taken from an array of pre- modern and modern philosphers of religion. Huston Smith’s The World’s Religions, one of the required texts, contains chapters on the major religious traditions which will provide helpful background for our more general discussions. In referring to “critical reflection” above I mean that the goal of the course is not to defend any specific religious (or for that matter non-religious) point of view, including my own, even though my opinions on various issues will be evident from time to time. It is to offer intellectual tools for sorting through the cacophony of opinions and arguments about religion, spirituality, god, and related matters that is a vital (if also sometimes politically and existentially troublesome) part of our culture and that, as much as anything else in our culture today, needs the emphasis on the clear and rational evaluation of arguments that philosophy at its best tries to encourage.
    [Show full text]
  • Arvind Sharma and Katherine K. Young, Eds., Fundamentalism and Women in World Religions
    Loyola University Chicago Loyola eCommons Theology: Faculty Publications and Other Works Faculty Publications 2010 Arvind Sharma and Katherine K. Young, eds., Fundamentalism and Women in World Religions Colby Dickinson Loyola University Chicago, [email protected] Follow this and additional works at: https://ecommons.luc.edu/theology_facpubs Part of the Religious Thought, Theology and Philosophy of Religion Commons Author Manuscript This is a pre-publication author manuscript of the final, published article. Recommended Citation Dickinson, Colby. Arvind Sharma and Katherine K. Young, eds., Fundamentalism and Women in World Religions. International Journal of Public Theology, 4, 1: , 2010. Retrieved from Loyola eCommons, Theology: Faculty Publications and Other Works, http://dx.doi.org/10.1163/187251710X12578338897980 This Book Review is brought to you for free and open access by the Faculty Publications at Loyola eCommons. It has been accepted for inclusion in Theology: Faculty Publications and Other Works by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. © Koninklijke Brill NV, Leiden, 2011 Final version published as Dickinson, C. (2010). Fundamentalism and Women in World Religions. International Journal of Public Theology, 4(1), 119-120. doi:10.1163/187251710X12578338897980. Arvind Sharma and Katherine K. Young, eds, Fundamentalism and Women in World Religions (London: T. & T. Clark, 2007), pp. xxvii + 195, £47.50, ISBN 0-567-02533-0 (hbk). Though appearing in a general ‘survey of the field’ format, the collection of pieces gathered together as Fundamentalism and Women in World Religions actually manages to situate itself quite relevantly within the larger context of religious studies.
    [Show full text]