خلاصه درس زبان تخصصی رشته الهیات

خلاصه درس زبان تخصصی رشته الهیات

این خلاصه درس زبان تخصصی رشته الهیات با توجه به نیاز داوطلبان ورود به مقاطع تحصیلات تکمیلی به منبعی کامل و جامع و از طرفی فشرده تهیه گردیده است. از آنجایی که پاسخ دادن به سؤالات درس زبان تخصصی نیازمند آشنایی و احاطه داوطلبان بر مباحث زبان عمومی نیز می‏باشد، سعی شده است با وجود گستردگی و وسعت مطالب، نکات مهم و کلیدی جمع‏ آوری شده و در قالب منبعی فشرده و در عین حال کامل در اختیار علاقمندان قرار گیرد.
با وجود ماهیت یادگیری یک زبان خارجی که نیازمند مطالعه متون متنوع و یادگیری لغات متعدد است، در تهیه این خلاصه درس سعی شده است که دانشجو کمترین نیاز به مطالعه مراجع دیگر را داشته باشد. با وجود این ممکن است مجموعه حاضر حاوی اشکالات و نقایصی باشد. بنابراین دریافت نظرات دانشجویان و اساتید محترم بسیار ارزشمند خواهد بود. از این رو خواهشمند است نظریات خود را در پایین همین صفحه، با ما در میان بگذارید، پیشاپیش از شما عزیزان تشکر و قدردانی می‏نمایم.

فهرست مطالب

⭐ Methodological Issues
⭐ Influences on the Modern Scholarly Study of Religion
⭐ Developments in Classical Antiquity
⭐ Beginnings of the Comparative Study of Religion
⭐ Psychological Approaches
⭐ Sociological Approaches
⭐ The Current Situation
⭐ BIBLIOGRAPHY
⭐ RELIGION
⭐ Psychology of Religion
⭐ Sociology of Religion
⭐ Sociology and Religion
⭐ SCIENCE AND RELIGION.
⭐ MONOTHEISM

Influences on the Modern Scholarly Study of Religion
From his vantage point Jastrow looked back on the development of the critical study of religion in the modem West. Of prime importance were the great geographical discoveries and explorations of the sixteenth and seventeenth centuries, which confronted Western man with the fact of other ways of behavior, thought, and belief and required a broadening of the Western-centered view of human nature, culture, and religion. The discovery of these alien ways and faiths, occurring at the same time as the great advancements in the natural sciences, had intellectual consequences. The terms nature and natural became honorific and normative for truth and right. As the concept of natural law became dominant in political philosophy, so the idea of natural religion became the rage in religious philosophy. Natural Religion. This new tum rested on the idea of a common human nature from which religious beliefs arise, eliciting universal agreement. In its Deistic form natural religion was acclaimed to be independent of and superior to revealed religion, and, unlike medieval or modem notions of a natural knowledge of divine things, to be a prologue to or an alternative to revelation. The proponents of natural religion assumed that belief in God (supreme power), divine providence, and other familiar Christian concepts were universal, but this God tended to be abstract and his governance rather remote. If the founder of the Deistic natural religious view was Lord Herbert of Cherbury (1583-1648), as most surveys declare, it was David Hume (1711-1776) who was its would-be executioner. His posthumously published Dialogues concerning Natural Religion (1779) contained vigorous arguments against the capacity of natural reason to attain truths about ultimate realities transcending sense experience. nd in his Natural History of Religion (1757), Hume challenged the natural religionists’ view of the pristine purity and nobility of primitive man, asserting that primitive (or prehistoric) religion arose out of fear, superstition, and irrationality, and that polytheism, not monotheism, was the religion of man in his crude, primeval state. Hume’s basic concept was that of linear evolution from a rudimentary to a higher, more complex stage of thought and culture, an idea that was to play a dominant role in the later study of religion.