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008 121227s1975 ne | s |||| 0|eng d
020 |a9789401194051|9978-94-011-9405-1
024 7 |a10.1007/978-94-011-9405-1|2doi
041 |aeng
049 |aTürk Tarih Kurumu Kütüphanesi
050 4|aBL60
072 7|aJHB|2bicssc
072 7|aJFSR|2bicssc
072 7|aSOC039000|2bisacsh
072 7|aJHB|2thema
072 7|aJBSR|2thema
082 04|a306.6|223
090 |aDK/14131
100 1 |aMunson, Thomas N.|eauthor.|4aut|4http://id.loc.gov/vocabulary/relators/aut
245 10|aReligious Consciousness and Experience|h[electronic resource] /|cby Thomas N. Munson.
250 |a1st ed. 1975.
264 1|aDordrecht :|bSpringer Netherlands :|bImprint: Springer,|c1975.
300 |aVIII, 189 p.|bonline resource.
336 |atext|btxt|2rdacontent
337 |acomputer|bc|2rdamedia
338 |aonline resource|bcr|2rdacarrier
347 |atext file|bPDF|2rda
505 0 |a1. Experience and History -- 2. Religious Experience in History -- 3. Silence: The Matrix of Experiencing -- 4. The Experiencing of Consciousness as Freedom -- 5. Religious Experience and Truth -- 6. The Aesthetic Element of Experience.
520 |aIt is one of the ironies of our times that, as the practise of religion wanes, a theoretical interest in it on the part of many anthropologists, psychologists, sociologists and philosophers waxes. Among these, only philosophers bring to their task a long history of theological and reli­ gious relations. Hence their renewed interest has been hailed as a break­ down of isolationism, heralding, perhaps, a new era of interdisciplinary peace. To celebrate this new ecumenism, a Chicago seminary, consis­ tently with its purpose, sponsored a colloquium to explore the future of philosophical theology. If some of its participating professional philosophers initially felt a twinge of embarrassment over their presence at an ostensibly theological meeting, they soon were at ease. No one was called upon to define the topic, or even to suggest its relationship to a philosophy of religion. Conveniently, everyone could role up his sleeves and get to work on a job he personally felt needed doing. Can we wonder that the lay observer appeared somewhat confused? Was the purpose to analyze "God talk," or to find a place for 'God' in a metaphysical scheme? Or if not these, something else? It soon became evident that the participants in the colloquium ranged from the free swinger to the severely inhibited, depending upon the role each assigned to dogma and creed.
532 8 |aAccessibility summary: This PDF is not accessible. It is based on scanned pages and does not support features such as screen reader compatibility or described non-text content (images, graphs etc). However, it likely supports searchable and selectable text based on OCR (Optical Character Recognition). Users with accessibility needs may not be able to use this content effectively. Please contact us at accessibilitysupport@springernature.com if you require assistance or an alternative format.
532 8 |aInaccessible, or known limited accessibility
532 8 |aNo reading system accessibility options actively disabled
532 8 |aPublisher contact for further accessibility information: accessibilitysupport@springernature.com
650 0|aReligion and sociology.
650 0|aReligion.
650 0|aReligion|xPhilosophy.
650 14|aSociology of Religion.
650 24|aReligion.
650 24|aPhilosophy of Religion.
710 2 |aSpringerLink (Online service)
773 0 |tSpringer Nature eBook
776 08|iPrinted edition:|z9789401186278
776 08|iPrinted edition:|z9789401194068
856 40|uhttps://doi.org/10.1007/978-94-011-9405-1
912 |aZDB-2-SHU
912 |aZDB-2-SXED
912 |aZDB-2-BAE
950 |aHumanities, Social Sciences and Law (SpringerNature-11648)
950 |aEducation (R0) (SpringerNature-43721)