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hinduism
This paper explores the ways in which a resurgent Hindu fundamentalism (Hindutva) is redefining Hinduism and Hindu identities in a transnational, global context.
      
The Net is shaping religion, specifically Hinduism, in distinct ways and is the newest expression of religion's changing face.
      
After a discussion of the meetings and relationships between Christianity, Judaism and Islam, and those between Christianity and Hinduism, Buddhism or African religion he tries to create a new space between inclusivism and exclusivism.
      
Raimon Panikkar's Cosmotheandrism - Theologizing at the meeting point of Hinduism and Christianity
      
The collaboration among the religions, including Islam, Christianity (Catholic and Protestant Churches), Hinduism, and Buddhism, for peace in West Papua was formally begun in 2000.
      
"Hinduism" and the History of "Religion": Protestant Presuppositions in the Critique of the Concept of Hinduism
      
HANANYA GOODMAN (Ed.), Between Jerusalem and Benares: Studies in Judaism and Hinduism.
      
KLOSTERMAIER, A Survey of Hinduism (2nd?edition) - Albany, NY: State University of New York Press, 1994, XIII?+?715?p.,
      
VASUDHA DALMIA and HEINRICH VON STIETENCRON (Eds.), Representing Hinduism: The Construction of Religious Traditions and National
      
The examples of Christianity, Hinduism, Islam, and Chinese religion are discussed briefly as illustration.
      
In this article I look at the textual traditions on giving in Hinduism, Buddhism and Jainism.
      
It is argued that the notion of 'Hinduism' as a single world religion is a nineteenth century construction, largely dependent upon the Christian presuppositions of the early Western Orientalists.
      
To ignore the indigenous dimension of the invention of 'Hinduism' is to erase the colonial subject from history and perpetuate the myth of the passive Oriental.
      
The paper concludes with a discussion of the accuracy and continual usefulness of the term 'Hinduism'.
      
Recent scholarship in religious studies has again questioned the validity of the idea of religions and of certain religions in particular, such as Hinduism.
      
The past decade has witnessed a growing scholarly interest in the Veda's status as a canon for precolonial, Brahminical Hinduism.
      
As a consequence of its attachment to the ideal of an emergent universal religion, but one linked to the claim that Hinduism is the "mother of religions," the movement has looked to the Hindu tradition for authoritative paradigms.
      
This tendency has been matched by an expectation on the part of followers not born into Hinduism that the movement's belief and ritual activity should reflect practice in India.
      
I compare the ethics of war in two important literary traditions of classical Hinduism with the European just war tradition.
      
A number of commentators have suggested various cautions and caveats about assuming a positive relationship between Hinduism and the environment.
      
 

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