朝圣之心:穿越印度洋的苏菲之旅

IF 0.4 2区 哲学 0 RELIGION
Axel M. Oaks Takacs
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Conor Cunningham concludes this part with a chapter on Thomas Aquinas’s anthropology (221–42), which focuses on his understanding of the soul. He argues against the impoverished imagination that separates the various realms of the soul, seeing it as a relationship in tension, a marriage of ascent and descent, transcendence and immanence and the body, time and eternity (237–38). Finally, Part VII entitled ‘Futures’, ends the book with a chapter by Michael Kirwan and Ahmad Achtar (243–56), which studies the significance of the interfaith initiative ‘A Common Word between Us and You’ for the Christian and Muslim understanding of humanity. They emphasize the correspondences between Islam and Christianity in the Abrahamic tradition, and its core ideas of one true God and sacrifice. 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引用次数: 0

摘要

由他们自己的努力管理(185)。第六部分论述了存在的界限和命名上帝的界限,共分三章。第一篇(193-202年)是西蒙娜·达里奥·纳德拉(Simone Dario Nardella)写的,他在《Al-wujūd al-ḥaqq》中考察了加尼al-Nābulusī对智力认识上帝的能力的解释。Al-Nābulusī,一位死于1144/1731年的sufinist大师,强调了存在的统一性,这表明了创造中的神圣完美(198)。下一章(204-20)由保罗·哈代(Paul Hardy)撰写,探讨了命名和沉默的主题。这是一部优秀的作品,同时考察了神学、哲学和神秘主义思想;哈代成功地赋予沉默作为“自我不在的地方”的神学意义(217),声称模范存在是“一个路标,让桥梁在空旷中无声地出现”(218)。康纳·坎宁安用托马斯·阿奎那人类学(221-42)的一章来总结这一部分,重点是他对灵魂的理解。他反对将灵魂的各个领域分开的贫乏的想象,认为它是一种紧张的关系,一种上升与下降、超越与内在、身体、时间与永恒的婚姻(237-38)。最后,第七部分题为“未来”,以Michael Kirwan和Ahmad Achtar(243-56)的一章作为本书的结尾,这一章研究了跨宗教倡议“我们和你之间的一个共同的词”对基督教和穆斯林理解人类的意义。他们强调伊斯兰教和基督教在亚伯拉罕传统中的一致性,以及其唯一真神和牺牲的核心思想。他们还注意到两种宗教对待人类状况的不同方式:基督教强调上帝在“冲突中”,圣经中的故事和人物经历了动荡和戏剧性,而伊斯兰教强调上帝在“冲突之上”控制事件,庆祝他的仁慈和仁慈的目的(255)。总之,这本书涉及基督教和伊斯兰教中严重的人类学问题,特别是关于与上帝有关的人的存在和成为人的问题。除了神学人类学,它也有助于更好地理解宗教伦理。大多数章节包含令人耳目一新的见解,并打算作为神学/哲学领域的贡献。因此,本书达到了两个目的:一是深化了基督教和穆斯林关于神学人类学的思想,二是探讨了两种宗教在人与神的问题上对话的可能性。该卷的透彻的历史分析方法和专门的神学词汇,使它难以为一般公众阅读,所以它是主要推荐给学生和研究人员在宗教和伊斯兰教研究工作。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Hajj to the Heart: Sufi Journeys across the Indian Ocean
mandments by their own efforts (185). Part VI discusses the limits to being and the limits to naming God and contains three chapters. The first (193–202), by Simone Dario Nardella, examines ʿAbd al-Ghanī al-Nābulusī’s explanation of the intellect’s ability to know God in his Al-wujūd al-ḥaqq. Al-Nābulusī, a Sufimaster who died in 1144/1731, highlighted the oneness of being, which shows divine perfections in creation (198). The next chapter (204–20), by Paul Hardy, addresses the theme of naming and silencing. This is fine piece, examining theological, philosophical and mystical thought simultaneously; Hardy succeeds in giving to silence its theological significance as the place ‘where the self is not’ (217), making the claim that the exemplary existence is ‘a road sign that lets the bridge show up silently in the Open’ (218). Conor Cunningham concludes this part with a chapter on Thomas Aquinas’s anthropology (221–42), which focuses on his understanding of the soul. He argues against the impoverished imagination that separates the various realms of the soul, seeing it as a relationship in tension, a marriage of ascent and descent, transcendence and immanence and the body, time and eternity (237–38). Finally, Part VII entitled ‘Futures’, ends the book with a chapter by Michael Kirwan and Ahmad Achtar (243–56), which studies the significance of the interfaith initiative ‘A Common Word between Us and You’ for the Christian and Muslim understanding of humanity. They emphasize the correspondences between Islam and Christianity in the Abrahamic tradition, and its core ideas of one true God and sacrifice. They also draw attention to the different ways in which the two religions treat the human condition: while Christianity emphasizes God’s being ‘within the fray’ and the biblical stories and characters as they go through turmoil and drama, Islam stresses God’s control of events ‘above the fray’, celebrating his beneficent and merciful purposes (255). In sum, this book engages with serious problems of anthropology in Christianity and Islam, especially in what pertains to being and becoming human in relation to God. Beyond theological anthropology, it is also a helpful contribution to a better understanding of religious ethics. Most of the chapters contain refreshing insights and are intended as theological/ philosophical contributions to the field. Thus, this book achieves two goals: it deepens Christian and Muslim thought on theological anthropology, and it explores the possibilities for dialogue between the two religions on man and God. The volume’s thorough historicalanalytic methodology and specialized theological vocabulary make it difficult to read for the general public so it is to be primarily recommended for students and researchers working in religious and Islamic studies.
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来源期刊
CiteScore
1.90
自引率
0.00%
发文量
41
期刊介绍: Islam and Christian-Muslim Relations (ICMR) provides a forum for the academic exploration and discussion of the religious tradition of Islam, and of relations between Islam and other religions. It is edited by members of the Department of Theology and Religion, University of Birmingham, Birmingham, United Kingdom. The editors welcome articles on all aspects of Islam, and particularly on: •the religion and culture of Islam, historical and contemporary •Islam and its relations with other faiths and ideologies •Christian-Muslim relations. Islam and Christian-Muslim Relations is a refereed, academic journal. It publishes articles, documentation and reviews.
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