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John Hick's pluralistic hypothesis…

What emerges is a more ‘believer-friendly’ version of the pluralist hypothesis, which in its present form is perceived by many as incompatible with genuine faith.

Pluralism, Religious | Internet Encyclopedia of Philosophy

While this solution is vague, it does satisfy the logical requirements of an omnibenevolent and omniscient God who requires both distance and reunion with God’s people. It also overcomes the Christian tendency to limit salvation, which inevitably alienates it from the rest of the world’s religions. More significant for Hick’s approach, however, is that it develops an account of Christianity that is primarily oriented to the experiential encounter with the transcendent God Godself, rendering the necessity of Jesus Christ somewhat questionable. While the appropriate character and necessity of Christ are not explicitly questioned in this book, the stage is nonetheless set for a revision of Christianity that is reduced to the encounter with the transcendent God.

Book Review: Albion’s Seed | Slate Star Codex

The New Atheism and Five Arguments for God | …

However, even if we were to agree with pluralists that bothexclusivists and inclusivists are wrong to claim that the basis fortrue salvation can be found in only one religion, the question of whattype of pluralistic hypothesis we ought to affirm remains. Hick,himself, favors what might be called a selective pluralism that centerson the world’s great religions. Hick has never denied that the majorworld religions—Christianity, Hinduism, Buddhism, Islam—make conflicting truth claims. In fact, he believes that “thedifferences of belief between (and within) the traditions are legion”and has often discussed these conflicts in great detail (Hick 1983,487). His basic pluralistic claim, rather, is that such differences arebest seen as differing ways in which differing cultures have conceivedof and experienced the one ultimate divine Reality. Each majorreligious perspective “constitutes a valid context ofsalvation/liberation; but none constitutes the one and only suchcontext” (Hick 1984, 229, 231).

As mentioned above, Hick acknowledges that his interpretation of religion is only an hypothesis. That is, he is not under the impression that he can prove that religions all reference "the Real" as he suggests they do; rather, Hick feels compelled to offer what he asserts is a compelling account of what religions are about. That is, by examining all religions in a certain light, Hick draws near to the possibility of determining something of the character of religious experience in general. Thus, Hick’s own goal is commensurate with respect to this hypothesis is commensurate with his larger goal regarding religious pluralism: the affirmation and facilitation of religious experience as such, which in this case is enabled by greater knowledge regarding the experience in general.

2012 | Internet Encyclopedia of Philosophy

Philosophy of religion is the philosophical study of the meaning and nature of religion

While it is still somewhat popular in philosophical circles today tofocus on diversity among basic theistic systems, there is a growingawareness that the same basic questions (and responses) that apply tointer-system diversity (for example, to differing perspectives on themost accurate basic theistic conception of God) apply just as clearly,and in exactly the same sense, to intra-system diversity (for example,to differing perspectives within Christianity over the extent of God’sknowledge). And there is increasing awareness that the practicalimport of intra-theistic diversity is just as significant as is thatof inter-theistic diversity. For most Christians, for instance, thepractical significance of retaining or modifying beliefs about God’spower or knowledge is just as great as retaining or modifying thebelief that Christianity is a better theistic explanatory hypothesisthan is Islam. In fact, as Dennis Potterpoints out, whether there are actually differing inter-theisticperspectives on a given issues often depends on which intra-theisticperspectives we are considering (Potter 2013).

Aboutness has been studied from any number of angles. Brentano made it the defining feature of the mental. Phenomenologists try to pin down the aboutness-features of particular mental states. Materialists sometimes claim to have grounded aboutness in natural regularities. Attempts have even been made, in library science and information theory, to operationalize the notion. But it has played no real role in philosophical semantics. This is surprising; sentences have aboutness-properties if anything does. is the first book to examine through a philosophical lens the role of subject matter in meaning. A long-standing tradition sees meaning as truth-conditions, to be specified by listing the scenarios in which a sentence is true. Nothing is said about the principle of selection--about what in a scenario gets it onto the list. Subject matter is the missing link here. A sentence is true because of how matters stand where its subject matter is concerned. Stephen Yablo maintains that this is not just a feature of subject matter, but its essence. One indicates what a sentence is about by mapping out logical space according to its changing ways of being true or false. The notion of content that results--directed content--is brought to bear on a range of philosophical topics, including ontology, verisimilitude, knowledge, loose talk, assertive content, and philosophical methodology. Written by one of today's leading philosophers, represents a major advance in semantics and the philosophy of language.

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7 Assignment he knew with an heat to mark her n't she would be

essentially the same kind of thing is taking place in them as in a Christian church - namely, human beings opening their minds to a higher divine Reality, known as personal and good and as demanding righteousness and love between man and man - John Hick

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