By Frank E. Reynolds, David Tracy
This e-book includes programmatic essays that target broad-ranging proposals for re-envisioning a self-discipline of comparative philosophy of religions. It additionally incorporates a variety of case stories focussing at the interpretation of specific religio-historical info from relatively orientated philosophical views.
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Religion and Practical Reason: New Essays in the Comparative Philosophy of Religions
This e-book comprises programmatic essays that concentrate on broad-ranging proposals for re-envisioning a self-discipline of comparative philosophy of religions. It additionally incorporates a variety of case experiences focussing at the interpretation of specific religio-historical facts from relatively orientated philosophical views.
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Extra resources for Religion and Practical Reason: New Essays in the Comparative Philosophy of Religions
Sample text
Since our understandings are partial, we may attribute to some things features that in truth belong or could belong to others. In other words, we misrepresent things by confusing their characteristics. For instance, one misunderstands Abraham Lincoln if one believes that he defended slavery in the Lincoln-Douglas debates. One correctly understands that a defense of slavery is a characterization that does or could belong to some human activities, but, failing to understand all things completely, one attributes this characterization to the relevant activities of Lincoln.
My stipulation identifies the occurrence of self-understanding with human activity in order to simplify the presentation of the present argument. I judge that no substantial conclusions would be altered by stipulating any other plausible extensions for the two terms. I also recognize that some formulations of theism assert that the divine reality is constituted by a selfunderstanding. My identification of self-understanding with human activity is meant neither to deny theism nor to call God human.
For critical reflection on the most general understandings of human activity is not bound simply to report the common use of terms but, rather, is required to assess whether the common use should, in the interests of philosophical understanding, be reformed. Of course, it might be asked how or in relation to what philosophy might assess the claim that religion cannot be philosophically defined. The answer can only be that this claim is assessed in relation to a philosophical definition of human activity, because philosophy is critical reflection on the most general understandings of human activity.