Studies in Comparative Religion
The First English Journal on Traditional Studies - established 1963
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Type TitleAuthor/
Reviewed Author*
Author 2/
Knowledge and the Sacred: Reflections on Seyyed Hossein Nasr’s Gifford LecturesEaton, Gai Vol. 15, No. 3 and 4. ( Summer-Autumn, 1983) Comparative Religion
Ossendowskyi's SourcesPallis, Marco Vol. 15, No. 1 and 2. ( Winter-Spring, 1983) Buddhism
The Destruction of the Christian Tradition - Part 4Coomaraswamy, Rama P. Vol. 13, No. 3 and 4. ( Summer-Autumn, 1979) Christianity
The Destruction of the Christian Tradition - Part 3Coomaraswamy, Rama P. Vol. 13, No. 1 and 2. ( Winter-Spring, 1979) Christianity
The Destruction of the Christian Tradition - Part 2Coomaraswamy, Rama P. Vol. 12, No. 3 and 4. ( Summer-Autumn, 1978) Christianity
Tradition, Intelligence and the ArtistKeeble, Brian Vol. 11, No. 4. ( Autumn, 1977) Comparative Religion
The Bugbear of Democracy, Freedom, and EqualityCoomaraswamy, Ananda K. Vol. 11, No. 3. ( Summer, 1977) Comparative Religion
Coomaraswamy - The Man, Myth and HistoryPerry, Whitall N. Vol. 11, No. 3. ( Summer, 1977) Comparative Religion
Science and Technology in Traditional Islam: Reflections on a Recent BookMoore, Peter Vol. 11, No. 1. ( Winter, 1977) Islam
Aspects of Modern Cree Religious Traditions in AlbertaCahill, P. Joseph Vol. 10, No. 4. ( Autumn, 1976) American Indian
Message to the Modern WorldSeattle, Chief Vol. 10, No. 3. ( Summer, 1976) Celtic
William Stoddart, writing under the nom de plume of “Peregrinus” gives an account of his travels in Russia, Poland and East Germany, focusing on the spiritual life in each region. The author also discusses religious repression in Russia as well as the influence of communism on Russia's neighboring countries.
Religion and Anti-Religion in Eastern EuropeStoddart, William Vol. 8, No. 3. ( Summer, 1974) Christianity
Knowledge and its CounterfeitEaton, Gai Vol. 8, No. 1. ( Winter, 1974) Comparative Religion
The axiom of relativism is that “one can never escape from human subjectivity.” It posits that there is no objective reality, and thus no Truth or Sovereign Good. Schuon exposes the absurdity of this attitude from a multitude of angles in this essay. In the course of the discussion, the author examines the nature of human intelligence, several fundamental errors of modern psychology, the "rebellious spirit" of latter times, and our true human vocation.
The Contradiction of RelativismSchuon, Frithjof Vol. 7, No. 2. ( Spring, 1973) Comparative Religion
Ian Watson makes ‘scattered observations’ on the decline in thinking and the rise of the secular-materialist mindset in the world. His observations center on his perception that self-reflection and contemplation on the inner has, for the most part, vanished and that it is this absence that has led to a general degradation in thought.
The Anti-Wisdom of Modern Philosophy: A Passing NoteWatson, Ian Vol. 6, No. 4. ( Autumn, 1972) Misc
This article relates the situation of Hinduism in India as it has come in contact with modernism and Islam. The result of these two influences on Hindu culture has had an inevitably threatening result on Hindu religion. Saran emphasizes the impossibility of the privatization of religion in the Hindu tradition as it has been implied by secular and outside social influences. In addition to modernism and Islam, Saran also discusses the implications of British colonial rule and Christianity as these also limited the sustainability of the Hindu tradition. He questions the compatibility of Hindu principles with the ideas of social reform introduced by western ideals and industries in part because this synthesis of society overturns the doctrine of karma that is central to Hindu belief.
The Crisis of HinduismSaran, A.K. Vol. 5, No. 2. ( Spring, 1971) Hinduism
Lord Northbourne examines the education system as a means to evaluate the state of our society and its access to intellectual freedom. He states that scientific formulas have overtaken the common ways of knowing, depending on empirical evidence as a means of knowing truth. This mode of knowledge views religion as an “obstacle to progress” since faith implies that truth is known intuitively. Therefore, it removes religion as a framework for the education and knowledge. Northbourne describes the nature of religion and the presence of the spiritual in the world with all of its questions and complexities, concluding that children are ultimately the ones who experience faith most purely. By deducing religion to information and not experience, children are neglected the opportunity to participate in their spiritual natures. He concludes that while science can be true it can only be partly true. Northbourne advocates that people should be educated based on how to think and not what to think.
Intellectual FreedomNorthbourne, Lord Vol. 5, No. 1. ( Winter, 1971) Comparative Religion
I.R.Y.C (Joscelyn) Godwin affords us a glimpse of the traditional world of music in this introduction to the Institutione Musicae of Boethius in which there are described three different types of musicians: the theorist, composer and performer and the hierarchical roles they play. Irwin contrasts this with modern day music in which the theorist has disappeared and the performer is now given pride of place with the audience making up the third element. As a result, contemplativity, which is the true end of music, has all but disappeared. However, all is not lost as the mechanical production of music allows us to become familiar with great works and in hearing them repeatedly opens a door onto the spiritual realm.
Boethius' Three MusiciansGodwin, Joscelyn Vol. 4, No. 4. ( Autumn, 1970) Comparative Religion
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