Hinduism and Buddhism by Ananda K. Coomaraswamy

By Ananda K. Coomaraswamy

A hugely unique dialogue of difficulties of philosophy of faith from the Indian element of view.

The entire exposition indicates that the Christian theologian who will take the difficulty to review Indian faith heavily, and never basically "historically" will locate in its teachings plentiful extrinsic and possible proofs of the reality of Christian doctrine;and may well whilst, if he'll abandon his "proselytising fury," detect the basic team spirit of all religions.

Ananda Kentish Coomaraswamy 22 August 1877, Colombo - nine September 1947, Needham, Massachusetts) used to be a Sri Lankan thinker. He needed to be remembered as basically a metaphysician, but in addition he used to be a pioneering historian and thinker of Indian paintings, specially paintings heritage and symbolism, and an early interpreter of Indian tradition to the West.

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J. Maxwell Miller and John H. Hayes would be good exemplars of this view. They maintain: ‘‘We hold that the main story line of Genesis–Joshua—creation, pre-Flood patriarchs, great Flood, second patriarchal age, entrance into Egypt, twelve tribes descended from the twelve brothers, escape from Egypt, complete collections of laws and religious instructions handed down at Mt. Sinai, forty years of wandering in the wilderness, miraculous conquests of Canaan, . . ’’9 The second paradigm reads the Bible using a postmodern hermeneutic, and its adherents arrive at nearly the same conclusion.

I reject this premise. 2. reading the Hebrew Bible contextually, that is, trying to understand and interpret the Bible through the lens of data provided by other ancient texts, archaeological data, geography, and so on. This means being sensitive to ancient literary conventions, which should help prevent a literal reading when a metaphorical reading was intended, and vice versa, and not forcing modern literary conventions on ancient texts. 3. assuming that when a historical claim is made that it was intended to communicate some reality.

The reality is that critical historians can work with sources from very close to the time of the events they investigate and produce works that are spurious because the sources were unreliable even though they were old. On the other hand, one can use more recent sources that are centuries, or even millennia, removed from the events being described, but because they faithfully preserve records of the events, they can be relied upon by the modern scholar to write a faithful account of what actually happened in the past.

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