prothero taoism vs confucianism quizlet
Confucian Christianity – Meets Confucian idea of Junzi (warm-hearted person) with Christianity’s emphasis on forgiveness
Chinese religious thought is syncretism because it draws from the teachings of different religious teachers like Buddha (help figure out what will happen after death), Confucius (help with social and job success), and Lao Tzu (help solve stress and help you live a long healthy life).
2. Kunitsukami
-earthly kami: river, bayou, mountain, trees
-EX) freshwater godess; related to prosperity
2) “many ways to be religious”; Confucianism works towards how to become a human being; Western religion is monotheistic; “not so much by-and-by as the here and now”; importance of community
The World’s Religions by Huston Smith, Paperback Barnes. Mar 29, 2017. The Paperback of the The World’s Religions by Huston Smith at. This book has seven basic chapters Hinduism, Buddhism, Confucianism, Taoism, Islam, Judaism, and Christianity. This book was intended to be a brief survey without an in-depth analysis. An Illustrated Guide to the Holy Land for.
The World’s Religions – Chapter VI, Judaism, Meaning in. The World’s Religions by Huston Smith – Chapter VI, Judaism, Meaning in Creation, summary and analysis.FINDING MY RELIGION / Religious scholar Huston Smith talks. Sep 19, 2005. Huston Smith, one of the world’s leading religion scholars, has made a. Man,” guides readers on a spiritual odyssey through Buddhism, Hinduism. and remains a must-read for anyone studying religions around the globe.The World’s Religions by Huston Smith – Goodreads Hinduism, Buddhism, Confucianism, Taoism, Islam, Judaism, Christianity. To ask other readers questions about The World’s Religions, please sign up. He also grew up in China and has imbibed the rituals of most of the religions he’s studied. Huston Smith’s “The World’s Religions” is one of the most significant books.
Huston Smith is undoubtedly the foremost scholar of comparative religion, most famous for his bestselling book The World’s Religions 1991 and for the five-part Emmy-nominated PBS television series with Bill Moyers on “The Wisdom of Faith” 1996.. The World’s Religions can best be described by taking note of what it is not. Author Huston Smith states emphatically that the book is not one of comparative religions. In The World’s Religions, Huston Smith has limited his focus to seven more or less organized world religions (Hinduism, Buddhism, Confucianism, Taoism, Islam, Judaism, and Christianity) with one chapter on Primal Religion. Smith examines large sects within each main category. It is as objective a look as possible at the major religions of the world today for the purpose of enlightening people of different cultures and beliefs about each other. The book is not written in the standard textbook mode but rather is geared toward the general reading public, which makes the work extremely readable. The chapter on Hinduism is the longest in the book, in part because of the various faces of Hinduism, primarily in India. Insofar as it is possible for a western writer, Smith manages to make it read from an Indian point of view. He is more successful at that with Hinduism and Buddhism than he is with other Asian religions. The Hinduism chapter is followed by the one on Buddhism, which first goes into some depth on the life of Siddhartha Gautama, the founder. It is almost impossible to separate the religion from the life of the Buddha, especially so because he did not intend to start a new religion. The far eastern religions—Confucianism and Taoism—give insight into both the religions themselves as well as the cultures from which they sprang. Smith spends a great deal of time on what is known about the life of Confucius before launching into a detailed study of the religion he left behind. Principles more than personalities are the focal points of these Asian religious treatments. Islam, Judaism, and Christianity spring from the same well, so to speak, and are looked at more in terms of their agreements than in terms of their differences. The predominant character studies are of Moses, Jesus, and Mohammad. These three chapters manage to sidestep the areas of greatest contention among them. Perhaps the most interesting chapter in the book is the one devoted to the Primal Religions, which are oral traditions that predate any organized religion in the world today. Smith is able to present the true values of these religions, which in earlier times were considered heathen. It is, in fact, from these primal religions that later, more organized religions sprang. The moral and familial codes of these religions are in many ways more strident than in later written creeds. In all, The World’s Religions achieves its aim of broadening the view of divergent cultures and their religions..
Stephen Prothero says that understanding religions’ differences is the start of accepting them. In Bali, he says, “the classic image of God is an empty chair. Put in that chair whomever you want.” Photo by Vernon Doucette How does a religion teacher get an invitation to appear, in June, on Comedy Central’s The Colbert Report? By writing a book saying that Gandhi, the Dalai Lama, and others have preached about the shared, benign beliefs unifying all great religions — and then dismissing that message as garbage. Stephen Prothero’s God Is Not One: The Eight Rival Religions That Run the World — and Why Their Differences Matter (Harper One), which hits bookstores today, argues that the globe’s eight major religions hold different and irreconcilable assumptions..
This book has seven basic chapters: Hinduism, Buddhism, Confucianism, Taoism, Islam, Judaism, and Christianity. A new section was added to The World’s Religions. It describes a broad sweep of religions such as those practiced by the Australian Aborigines, by the Native American Indians of North and South America and the religions of the interior of Africa. This book was intended to be a brief survey without an in-depth analysis. Huston Smith’s masterpiece explores the essential elements and teachings of the world’s predominant faiths, including Hinduism, Buddhism, Confucianism, Taoism, Judaism, Christianity, Islam, and the native traditions of Australia, Africa, Oceania, and the Americas. Emphasizing the inner—rather than the institutional—dimension of these religions, Smith devotes special attention to Zen and Tibetan Buddhism, Sufism, and the teachings of Jesus. He convincingly conveys the unique appeal and gifts of each of the traditions and reveals their hold on the human heart and imagination. Huston Smith is internationally known and revered as the premier teacher of world religions. He is the focus of a five-part PBS television series with Bill Moyers and has taught at Washington University, the Massachusetts Institute of Technology, Syracuse University, and the University of California at Berkeley. The recipient of twelve honorary degrees, Smith’s fifteen books include his bestselling The World’s Religions, Why Religion Matters, and his autobiography, Tales of Wonder. The World’s Religions Completely Revised and Updated Edition o Although the individuals that I name are now only memories for me, I begin this second edition of this book with the four paragraphs that launched its first edition. I write these opening lines on a day widely celebrated throughout Christendom as World-Wide Communion Sunday. The sermon in the service I attended this morning dwelt on Christianity as a world phenomenon. From mud huts in Africa to the Canadian tundra, Christians are kneeling today to receive the elements of the Holy Eucharist. Still, as I listened with half my mind, the other half wandered to the wider company of God-seekers. I thought of the Yemenite Jews I watched six months ago in their synagogue in Jerusalem: darkskinned men sitting shoeless and cross-legged on the floor, wrapped in the prayer shawls their ancestors wore in the desert. They are there today, at least a quorum of ten, morning and evening, swaying backwards and forwards like camel riders as they recite their Torah, following a form they inherit unconsciously from the centuries when their fathers were forbidden to ride the desert horse and developed this pretense in compensation. Yalcin, the Muslim architect who guided me through the Blue Mosque in Istanbul, has completed his month’s Ramadan fast, which was beginning while we were together; but he too is praying today, five times as he prostrates himself toward Mecca. Swami Ramakrishna, in his tiny house by the Ganges at the foot of the Himalayas, will not speak today. He will continue the devotional silence that, with the exception ofthree days each year, he has kept for five years. By this hour U Nu is probably facing the delegations, crises, and cabinet meetings that are the lot of a prime minister, but from four to six this morning, before the world broke over him, he too was alone with the eternal in the privacy of the Buddhist shrine that adjoins his home in Rangoon. Dai Jo and Lai San, Zen monks in Kyoto, were ahead of him by an hour. They have been up since three this morning, and until eleven tonight will spend most of the day sitting immovable in the lotus position as they seek with intense absorption to plumb the Buddha-nature that lies at the center of their being. What a strange fellowship this is, the God-seekers in every land, lifting their voices in the most disparate ways imaginable to the God of all life. Like bedlam, or do the strains blend in strange, ethereal harmony? Does one faith carry the lead, or do the parts share in counterpoint and antiphony where not in full-throated chorus? All we can do is try to listen carefully and with full attention to each voice in turn as it addresses the divine. It may be wondered if the purpose is not too broad. The religions we propose to consider belt the world. Their histories stretch back thousands of years, and they are motivating more people today than ever before. Is it possible to listen seriously to them within the compass of a single book? The answer is that it is, because we shall be listening for welldefined themes. These must be listed at the outset or the pictures that emerge from these pages will be distorted.1. This is not a textbook in the history of religions. This explains the scarcity of names, dates, and social influences in what follows. There are useful books that focus on such material.’ This one too could have been swollen with their facts and figures, but it is not its intent to do their job in addition to its own. Historical facts are limited here to the minimum that is needed to locate in space and time the ideas the book focuses on. Every attempt has been made to keep scholarship out of sight -in foundations that must be sturdy, but not as scaffolding that would obscure the structures being examined.2. Even in the realm of meanings the book does not attempt to give a rounded view of the religions considered, for each hosts differences that are too numerous to be delineated in a single chapter. Eastern Orthodox Christians worship in ornate cathedrals, while Quakers consider even steeples desecrations. There are Christian mystics and Christians who reject mysticism. There are Christian Jehovah’s Witnesses and Christian Unitarians. How is it possible to say in a manageable chapter what Christianity means to all Christians? The answer, of course, is that it is not possible — selection is unavoidable. The question facing an author is not whether to select among points of view; the questions are how many to present, and which ones. In this book the first question is answered economically; I try to do reasonable justice to several perspectives instead of attempting to catalogue them all. In the case of Islam, this has meant ignoring Sunni/Shi’ite and traditional/modernist divisions, while noting different attitudes toward Sufism. In Buddhism I distinguish its Hinayana, Mahayana, and Vajrayana traditions, but the major schools within Mahayana are bypassed. The subdivisions never exceed three lest trees obscure the woods. Put the matter this way: If you were trying to describe Christianity to an intelligent and interested but busy Thailander, how many denominations would you include? It would be difficult to ignore the differences between Roman Catholic, Greek Orthodox, and Protestant, but you would probably not get into what separates Baptists from Presbyterians. When we turn to which views to present, the guideline has been relevance to the interests of the intended reader. Three considerations have figured in determining this relevance. There are some faiths that every citizen should be acquainted with, simply because hundreds of millions of people live by them. The second consideration has been relevance to the modem mind. Because the ultimate benefit that may accrue from a book such as this is help in the ordering of the reader’s own life, I have given priority to what (with caution yet a certain confidence) we may regard as these religions’ contemporary expressions. The third consideration is universality Every religion mixes universal principles with local peculiarities. The former, when lifted out and made clear, speak to what is generically human in us all. The latter, rich compounds of rites and legends, are not easy for outsiders to comprehend. It is one of the illusions of rationalism that the universal principles of religion are more important than the rites and rituals that feed them; to make that claim is like contending that the branches and leaves of a tree are more important than the roots from which they grow. But for this book, principles are more important. “Huston Smith’s classic on the world’s religions has justifiably become as venerable as the old texts he studies. The World’s Religions Completely Revised and Updated Edition o. Reprinted by permission of Harper Collins Publishers, Inc. I’m thrilled to see it enjoying yet another incarnation..
World Religions Mid Term Flashcards Quizlet Start studying World Religions Mid Term. Learn vocabulary, terms, and more with flashcards, games, and other study tools. In Chapter 1, Huston Smith says he endeavors to give his readers a “tourist guide” of the world’s religions. False. The Scientific Materialism’s Ontological Claim states that. According to Huston Smith, religion is.
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