Download A Hindu Perspective on the Philosophy of Religion by Arvind Sharma PDF

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By Arvind Sharma

This presentation of Hinduism rather stresses the intermingling of philosophy and faith in the religion. It hopes to increase the horizons of the normal philosophy of faith by way of including fabric drawn from Hindu proposal to its scope of curiosity. by means of hence juxtaposing the philosophy of faith with Hindu philosophy, the ebook makes an attempt to maneuver in the direction of a cross-cultural philosophy of faith. This sequence of books explores modern non secular understandings of humanity and the universe. It covers the continued dialogues among faith and philosophy, scepticism and religion and among the various religions and ideologies.

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Ibid. Ibid. George Chemparathy, An Indian Rational Theology: Introduction to Udayanas Nyiiyakusumiifzjali, p. 73. M. Hiriyanna, The Essentials of Indian Philosophy, p. 173. P. N. Srinivasachari, The Philosophy of Visi~~advaita, p. 15. S. Radhakrishnan, Eastern Religions and Western Thought (New York: Oxford University Press, 1959) pp. 22-3. John H. Hick, Philosophy of Religion, p. 29. G. P. Malalasekera, Dictionary of Piili Proper Names, vol. II (London: Pali Text Society, 1960) p. 203. Miisaka seems to refer to a kind of coin.

Hiriyanna comments after discussing the Nyaya position (The Essentials of Indian Philosophy p. 90): 'Here we find two of the common arguments for the existence of God: (1) The cosmological, which reasons from the fact that the world is an effect to a Being who can bring it into existence; and (2) the teleological, which reasons from the evidence of design or purpose found in the world to a just and prescient agent. ' Other scholars even seem to rephrase Udayana in the light ot the Western proofs of the existence of God.

And as widespread acceptance of Grounds for Belief in God 25 belief in the flatness of the earth at one time demonstrates, universal acceptance by itself cannot be proof of truth. Yet even modern thinkers have appealed to instinctive belief in God as proof of his existence. But the point is helpful in one way. If a belief is so widely shared, should not the burden of proof, in respect of disproving it, rest with the opposing party? It is interesting that in trying to establish the existence of God, Udayana takes full advantage of the lack of any proof to the contrary.

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