INTRODUCTION 1. R. Otto, 'The Idea of the Holy' (Oxford, 1917)
Notes INTRODUCTION 1. R. Otto, 'The Idea of the Holy' (Oxford, 1917). Otto attempts to show, not very successfully, that Nirvana has some analogy with the 'Wholly Other.' SeeR. N. Smart, 'Philosophers Speak of God' (London, 1964) p. 136: 'In early Buddhism, in the Theravada and inJainism the mystical quest is central, and there is little place for the religion of the numinous.' 2. 'The Varieties of Religious Experience' (1902; Fontana Library, London, 1960), p. 46. 3. W. Jaeger, 'The Theology of the Early Greek Philosophers' (Oxford, 1967); Etienne Gilson, 'Reason and Revelation in the Middle Ages' (New York, 1938). CHAPTER 1 l. G. Kaufman, 'Philosophy of Religion and Christian Theology', !n 'Journal of Religion', (1957) 236. 2. R. Bultmann, 'The Question of Natural Revelation', in 'Essays: Philo sophical and Theological' (London, 1955) p. 90. 3. 'Qu'est ce qu'un dogme?', in 'La Quinzaine' (16 Apr 1905) p. 517: 'Primarily a dogma (i.e. a theological statement) has a practical meaning. Primarily, it states a presumption of a practical kind.' p. 518: 'Christianity is not a system of speculative philosophy, but a source and rule of life, a dis cipline of moral and religious action, in short, a set of practical means for obtaining salvation.' 4. Cf. W. F. R. Hardie, 'Aristotle's Ethical Theory' (Oxford, 1968) p. 340: 'Aristotle was not a democratic liberal, and did not shrink from the idea that happiness, at least in its best form, is for the fortunate few not the meritorious many.' 5. Ibid., p. 523. 6. See A. D. Nock, 'Conversion: The Old and the New in Religion from Alexander the Great to Augustine of Hippo' (Oxford, 1933), esp.
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