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قراءة كتاب Outlines of a Philosophy of Religion based on Psychology and History

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Outlines of a Philosophy of Religion based on Psychology and History

Outlines of a Philosophy of Religion based on Psychology and History

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دار النشر: Project Gutenberg
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Outlines of a Philosophy
of Religion based on
Psychology and History


By Auguste Sabatier

Author of the "Apostle Paul" etc.




NEW YORK
JAMES POTT & COMPANY
119-121 WEST 23D STREET.
1910




CONTENTS


PREFACE



BOOK I.—RELIGION


CHAPTER I

THE PSYCHOLOGICAL ORIGIN AND THE NATURE OF RELIGION

1. First Critical Reflections
2. Initial Contradiction of the Psychological Consciousness
3. Religion the Prayer of the Heart


CHAPTER II

RELIGION AND REVELATION

1. The Mystery of the Religious Life
2. Mythological Notion of Revelation
3. Dogmatic Notion
4. Psychological Notion
5. Conclusion


CHAPTER III

MIRACLE AND INSPIRATION

1. The Notion of Miracle in Antiquity
2. Miracle and Science: Miracle and Piety
3. Religious Inspiration


CHAPTER IV

THE RELIGIOUS DEVELOPMENT OF HUMANITY

1. The Social Element in Religion
2. Progress in the Outward Forms of Religion
3. Progress in the Representation of the Divine
4. The History of Prayer
5. Conclusion



BOOK II.—CHRISTIANITY


CHAPTER I

HEBRAISM, OR THE ORIGINS OF THE GOSPEL

1. Prophetism
2. The Dawn of the Gospel


CHAPTER II

THE ESSENCE OF CHRISTIANITY

1. The Problem
2. The Christian Principle
3. The Gospel of Jesus
4. A Necessary Distinction
5. The Corruptions of the Christian Principle


CHAPTER III

THE GREAT HISTORICAL FORMS OF CHRISTIANITY

1. The Evolution of the Christian Principle
2. Jewish or Messianic Christianity
3. Catholic Christianity
4. Protestant Christianity
5. Conclusion



BOOK III.—DOGMA


CHAPTER I

WHAT IS A DOGMA?

1. Definition
2. Genesis of Dogma
3. The Role and the Religious Value of Dogma


CHAPTER II

THE LIFE OF DOGMAS AND THEIR HISTORICAL EVOLUTION

1. Three Prejudices
2. The Two Elements in Dogma
3. The Crisis of Dogma


CHAPTER III

THE SCIENCE OF DOGMAS

1. Mixed Character of the Science of Dogmas
2. The Science of Dogmas and the Church
3. The Science of Dogmas and Philosophy


CHAPTER IV

CRITICAL THEORY OF RELIGIOUS KNOWLEDGE

1. Antiquated Theories
2. The Kantian Theory of Knowledge
3. The Two Orders of Knowledge
4. Subjectivity of Religious Knowledge
5. Teleology
6. Symbolism
7. Conclusion


APPENDIX

Reply to Criticisms




PREFACE

This volume contains three parts which are related to each other as the three stories of one and the same edifice. The first treats of religion and its origin; the second of Christianity and its essence; the third of Dogma and its nature.

Proceeding thus from the general to the particular, from the elementary forms of religion to its highest form, passing afterwards from religious phenomena to religious doctrines, I have endeavoured to develop a series of connected and progressive views which I do not wish to be regarded as a system, but as the rigid application and the first results of the method of strictly psychological and historical observation that for years I have applied to this species of studies. In no domain is there a greater incoherence of ideas, a sharper conflict of feeling, or data more contradictory or, at all events, more difficult to reconcile. In no other is it more urgent to introduce a little sequence, clearness, harmony. Our century, from the beginning, has had two great passions which still inflame and agitate its closing years. It has driven abreast the twofold worship of the scientific method and of the moral ideal; but, so far from being able to unite them, it has pushed them to a point where they seem to contradict and exclude each other. Every serious soul feels itself to be inwardly divided; it would fain conciliate its most generous aspirations, the two last motives for living and acting that still remain to it. Where but in a renovated conception of religion will this needed reconciliation be found?

No one nowadays underestimates the social importance of the religious question. Philosophers, moralists, politicians, show themselves to be alive to it; they see it dominating all others, whose solution, in the end, it may prevent or decide. But, singular contradiction! the more zeal and the more decision these men manifest in handling the religious question in the social order, the more indifference or impotence they show in solving it for themselves both in their inner and their family life... No one has the right to impose a doctrine or the presumption, surely, to dictate to others how they must direct their thought; but a sincere and persuaded mind may tell how it has directed its own, and may set forth as an experience and a "document" the views at which it has arrived....

The solidarity of minds has now become so great, the currents of ideas, like the currents in the atmosphere, move so quickly and create, in circumstances so different and so far apart, states of soul so similar that many

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