The concept of religious freedom is the favoured modern human rights concept, with which the modern world hopes to tackle the phenomenon of religious pluralism, as our modern existence in an electronically shrinking globe comes to be increasingly characterised by this phenomenon. To begin with, the concept of religious freedom, as embodied in Article 18 of the Universal Declaration of Human Rights, seems self-evident in nature. It is the claim of this book, however, that although emblematic on the one hand, the concept is also problematic on the other, and the implications of the concept of religious freedom are far from self-evident, despite the ready acceptance the term receives as embodying a worthwhile goal. This book therefore problematizes the concept along legal, constitutional, ethical and theological lines, and especially from the perspective of religious studies, so that religious freedom in the world could be enlarged in a way which promotes human flourishing.

The concept of religious freedom is the favoured modern human rights concept, with which the modern world hopes to tackle the phenomenon of religious pluralism, as our modern existence in an electronically shrinking globe comes to be increasingly characterised by this phenomenon. To begin with, the concept of religious freedom, as embodied in Article 18 of the Universal Declaration of Human Rights, seems self-evident in nature. It is the claim of this book, however, that although emblematic on the one hand, the concept is also problematic on the other, and the implications of the concept of religious freedom are far from self-evident, despite the ready acceptance the term receives as embodying a worthwhile goal. This book therefore problematizes the concept along legal, constitutional, ethical and theological lines, and especially from the perspective of religious studies, so that religious freedom in the world could be enlarged in a way which promotes human flourishing.

The advent of Hindu Studies coincides with the emergence of modern hermeneutics. Despite this co-emergence and rich possibilities inherent in dialectical encounters between theories of modern and post-modern hermeneutics, and those of Hindu hermeneutical traditions, such an enterprise has not been widely endeavored. The aim of this volume is to initiate such an interface. Essays in this volume reflect one or more of the following categories: (1) Examination of challenges and possibilities inherent in applying Western hermeneutics to Hindu traditions. (2) Critiques of certain heuristics used, historically, to understand Hindu traditions. (3) Elicitation of new hermeneutical paradigms from Hindu thought, to develop cross-cultural or dialogical hermeneutics.

Applications of interpretive methodologies conditioned by Western culture to classify Indian thought have had important impacts. Essays by Sharma, Bilimoria, Sugirtharajah, and Tilak examine these impacts, offering alternate interpretive models for understanding Hindu concepts in particular and the Indian religious context in general.

Several essays offer original insights regarding potential applications of traditional Hindu philosophical principles to cross-cultural hermeneutics (Long, Bilimoria, Klostermaier, Adarkar, and Taneja). Others engage Hindu texts philosophically to elicit deeper interpretations (Phillips, and Rukmani). In presenting essays that are both critical and constructive, we seek to uncover intellectual space for creative dialectical engagement that, we hope, will catalyze a reciprocal hermeneutics."

Philosophy of religion as a discipline first arose in Europe; its subject matter has been profoundly influenced by the practices of European Christianity. While Eastern and Western religions subsequently found a place in these studies, one global religious tradition, namely, the primal tradition, remains unrepresented in its discussions. This book examines the significantly different perspectives offered by primal religions on virtually every theme discussed in the philosophy of religion.

The advent of Hindu Studies coincides with the emergence of modern hermeneutics. Despite this co-emergence and rich possibilities inherent in dialectical encounters between theories of modern and post-modern hermeneutics, and those of Hindu hermeneutical traditions, such an enterprise has not been widely endeavored. The aim of this volume is to initiate such an interface. Essays in this volume reflect one or more of the following categories: (1) Examination of challenges and possibilities inherent in applying Western hermeneutics to Hindu traditions. (2) Critiques of certain heuristics used, historically, to "understand" Hindu traditions. (3) Elicitation of new hermeneutical paradigms from Hindu thought, to develop cross-cultural or dialogical hermeneutics. Applications of interpretive methodologies conditioned by Western culture to classify Indian thought have had important impacts. Essays by Sharma, Bilimoria, Sugirtharajah, and Tilak examine these impacts, offering alternate interpretive models for understanding Hindu concepts in particular and the Indian religious context in general. Several essays offer original insights regarding potential applications of traditional Hindu philosophical principles to cross-cultural hermeneutics (Long, Bilimoria, Klostermaier, Adarkar, and Taneja). Others engage Hindu texts philosophically to elicit deeper interpretations (Phillips, and Rukmani). In presenting essays that are both critical and constructive, we seek to uncover intellectual space for creative dialectical engagement that, we hope, will catalyze a reciprocal hermeneutics.

The philosophy of religion has been a largely European intellectual enterprise in two ways. It arose in Europe as a discipline and its subject matter has been profoundly influenced by Christianity as practised in Europe. The process of its deprovincialization in this respect started when it began to take religions other than Christianity within its purview - such as Hinduism, Buddhism, and Islam. Although now the religions of both East and West have found a place in it, a religious tradition which is present in both the East and the West, namely, the primal religious tradition, still remains unrepresented in its discussions, perhaps under the mistaken assumption that this religious tradition has little to offer by way of philosophical reflection. This book challenges this widespread assumption and demonstrates how primal religions have something significant to offer on virtually every theme discussed in the philosophy of religion.

A historical and contemporary exploration of Phenomenology of Religion as a method in the study of religion.This book of twelve chapters may be conceptually divided into three parts, each consisting of four chapters. The connotations of the term 'Phenomenology of Religion' are subjected to a detailed analysis in the first part; in the second part the phenomenological method is located within the general methodological framework of religious studies, while the current debate around this method is spelled out in the last part, with the author making his own contribution to the debate in the last chapter.

All arts and sciences, in their own way, ultimately try to come to grips with reality. What sets philosophy, theology and religion apart is that they grapple with ultimate reality. Over the decades spanned by John Hick's life, in the course of this grappling (reminiscent of Jacob's nocturnal encounter with the angel) philosophy became analytic, theology dialogical and religion comparative along one line of development. In these essays, written in honour of Professor Hick, leading world scholars in these fields share their most recent insights. They are, so to speak, postcards from the cutting edge.

All arts and sciences, in their own way, ultimately try to come to grips with reality. What sets philosophy, theology and religion apart is that they grapple with ultimate reality. Over the decades spanned by John Hick's life, in the course of this grappling (reminiscent of Jacob's nocturnal encounter with the angel) philosophy became analytic, theology dialogical and religion comparative along one line of development. In these essays, written in honour of Professor Hick, leading world scholars in these fields share their most recent insights. They are, so to speak, postcards from the cutting edge.

There is more to life than our ordinary experience of it and "A Guide to Hindu Spirituality" is intended to serve as a guide to help us explore that missing dimension. Spirituality is often viewed as something mysterious and Hindu spirituality even more so. But its central claim is really quite simple: that our normal life does not exhaust the experience of reality. The word spirituality is simply a signpost pointing to this unexplored religion. The various religions of the world provide their own roadmaps for exploring this region. "A Guide to Hindu Spirituality", by Arvind Sharma, presents one such roadmap based on a well-known philosophical system of the Hindu tradition.

Watch Arvind Sharma discuss his new book, The World's Religions This wide-ranging reader combines some of the best and most valuable contemporary perspectives from leading and significant writers, teachers, and thinkers who together address critical challenges and opportunities for the world's religions in a post 9/11 world. Edited by Arvind Sharma and organized by topic, the essays in this reader consider broad questions such as, What influence does religion have on contemporary life? Can religion destroy or preserve us? Could the world's religions join together as a force for good? The thematic arrangement of topics includes diverse religious perspectives on: pluralism, human rights, war, peace, globalization, science, spirituality and other topics. A special foreword by John Hick speaks to the value of this reader in broadening our needed understanding of religion.

This volume outlines the approaches to human rights and responsibilities within the different world religions. Featuring contributions from over 15 scholars, the book covers such key issues as women's rights, the role of international law, and responsibility for the environment. It also includes a "Universal Declaration of Human Rights by the World's Religions", presented at the third Parliament of the World Religions.

In this text, leading scholars from around the world take stock of two centuries of international intellectual investment in Hinduism. Since the early 19th century, when the scholarly investigation of Hinduism began to take shape as a modern academic discipline, Hindu studies has evolved from its concentration on description and analysis to an emphasis on understanding Hindu traditions in the context of the religion's own values, concepts and history. Offering an assessment of the current state of Hindu studies, the contributors to this volume identify past achievements and chart the course for what remains to be accomplished in the field. Casting a tripartite net, the contributors collaborate to achieve an analytical, historical and topical perspective upon Hindu studies. Among other topics, they evaluate the continuing debates surrounding the meaning of the word Hinduism and the different methods that have been employed in studying the religion. Arvind Sharma, as editor, lays the groundwork for the volume by defining both Hinduism and the role of methods - including historical, anthropological, sociological and psychological - in its study. Eric J. Sharpe adds to the opening analysis with his consideration of the importance of setting in Hindu studies.