In recent years, there has been increasing interest in analytic philosophy that engages with non-Western philosophical traditions, including South Asian religions such as Hinduism, Buddhism, and Jainism. However, thus far, there has been no engagement with Sikhism, despite its status as a major world religion with a rich philosophical tradition. This paper is an attempt to get a start at analytic philosophical engagement with Sikh philosophy. My focus is on Sikh ethics, and in particular on the theory of (...) vice and virtue that can be gleaned from Sikh scripture. According to this theory, the five major vices have a unified source in the vice of haumai. Haumai is a kind of false conception of oneself as singularly important, and correspondingly, a false conception of the world as revolving around oneself, as a world of objects there for one’s use. Vice, then, comes down to the failure to recognize the importance of others. The corresponding picture of virtue is that virtue consists in a recognition of the importance of others, through the recognition of an ultimate reality on which all are One. After reconstructing the Sikh theory of vice and virtue, I conclude with some comparative remarks on Sikh and Western ethics. (shrink)

Sikhism is the world's fifth-largest religion. It was founded during the late 15th century in the Punjab region of the Indian subcontinent. Its adherents are known as Sikhs. Currently, there are about 30 million Sikhs worldwide. Most of them live in the Indian state of Punjab. As per Sikh tradition, Sikhism was established by Guru Nanak (1469–1539) and subsequently led by a succession of nine other Gurus. Before his death, the tenth Sikh Guru, Guru Gobind Singh (1666–1708), bestowed (...) the status of Guru to the sacred scripture of Sikhs, Adi Granth, which is presently known as Sri Guru Granth Sahib (SGGS) [1]. The Adi Granth was first compiled by Guru Arjan Dev, the fifth Sikh Guru, in 1604. Its second and final version has been the handiwork of Guru Gobind Singh, who added the hymns of his father, Guru Teg Bahadur, the ninth Sikh Guru [2], at Damdama Sahib, Talwandi Sabo, Punjab, in 1705. The holy Sikh scripture, SGGS, contains 1430 pages of text in poetry form. In addition to the hymns of the six Sikh Gurus and four Sikhs, it includes hymns composed by fifteen saints (Bhagats) and eleven poet laureates (Bhats) of the Guru's court. Muslims and Hindus, Brahmins, and "untouchables" all come together in one congregation to create a universal scripture. It is a compendium of mystic, metaphysical and religious poetry written or recited between the 12th and 17th centuries in the Indian sub-continent [3]. Sri Guru Granth Sahib, through its comprehensive worldview, offers a perfect set of values and an applicable code of conduct. Its cardinal message is addressed to the welfare of all humans irrespective of their caste, color, creed, culture, and religion. SGGS emphasizes love, respect, empathy, and acceptance of others' existence. It prohibits us from infringing on the freedom and rights of others. The life and works of the Sikh Gurus exemplify the practicability of these ideas. Their inter-faith dialogues highlighted that human unity and oneness could be achieved through tolerance, communication, and respect for others [4]. Besides a matchless elaboration of spirituality, Sri Guru Granth Sahib enshrines a powerful expression of the message of revolutionary ideals of social welfare, human rights, multicultural distinctness, and religious freedom. In the present era, when the threats and fear of interfaith conflicts, military aggression, terrorism etc., have overpowered human sentiments, the teachings of Sri Guru Granth Sahib are even more relevant to resolving all these problems. (shrink)

Sikhism is the world's fifth-largest religion. It was founded during the late 15th century in the Punjab region of the Indian subcontinent. Its adherents are known as Sikhs. Currently, there are about 30 million Sikhs worldwide. Most of them live in the Indian state of Punjab. As per Sikh tradition, Sikhism was established by Guru Nanak (1469–1539) and subsequently led by a succession of nine other Gurus. Before his death, the tenth SikhGuru, Guru Gobind Singh (1666–1708), bestowed the status (...) of Guru to the sacred scripture of Sikhs, Adi Granth, which is presently known as Sri Guru Granth Sahib (SGGS) [1]. The Adi Granth was first compiled by Guru Arjan Dev, the fifth Sikh Guru, in 1604. Its second and final version has been the handiwork of Guru Gobind Singh, who added the hymns of his father, Guru Teg Bahadur, the ninth Sikh Guru [2], at Damdama Sahib, Talwandi Sabo, Punjab, in 1705. The holy Sikh scripture, SGGS, contains 1430 pages of text in poetry form. In addition to the hymns of the six Sikh Gurus and four Sikhs, it includes hymns composed by fifteen saints (Bhagats) and eleven poet laureates (Bhats) of the Guru's court. Muslims and Hindus, Brahmins, and "untouchables" all come together in one congregation to create a universal scripture. It is a compendium of mystic, metaphysical and religious poetry written or recited between the 12th and 17th centuries in the Indian sub-continent [3]. Sri Guru Granth Sahib, through its comprehensive worldview, offers a perfect set of values and an applicable code of conduct. Its cardinal message is addressed to the welfare of all humans irrespective of their caste, color, creed, culture, gender and religion. SGGS emphasizes love, respect, empathy, and acceptance of others' existence. It prohibits us from infringing on the freedom and rights of others. The life and works of the Sikh Gurus exemplify the practicability of these ideas. Their inter-faith dialogues highlighted that human unity and oneness could be achieved through tolerance, communication, and respect for others [4]. Besides a matchless elaboration of spirituality, Sri Guru Granth Sahib enshrines a powerful expression of the message of revolutionary ideals of social welfare, human rights, multicultural distinctness, and religious freedom. In the present era, when the threats and fear of interfaith conflicts, military aggression, terrorism etc., have overpowered human sentiments, the teachings of Sri Guru Granth Sahib are even more relevant to resolving all these problems. (shrink)

Dr. Devinder Singh Sekhon served as a Chemistry/Educational Administration professor at various colleges/Universities in Alberta and British Columbia, Canada. Presently, living in Windsor, Canada, he is actively contributing to the fields of Science, Religion, and Literature. Despite being a noted chemist and educationist, he is interested in sharing his insights about religion and science. Due to this keen dedication to sharing his understanding of Sikhi doctrines with all, he authored seven books on various aspects of the Sikh way of (...) life. In addition, his about three dozen stories and two dozen articles have been published in various newspapers and magazines in India, Canada and the USA. His writings, laced with his rationalistic approach and logical outlook, have been well appreciated by his readers. Presently, he is entirely devoted to preparing an English translation of Sri Guru Granth Sahib, the sacred scripture of the Sikhs. In one of my recent meetings with him, I had a chance to learn more about his contributions and insights into Sikhism. A brief write-up of the interview is being shared for the benefit of the readers. (shrink)

Sri Guru Granth Sahib, the holy scripture of the Sikhs, contains numerous references to the worship of the divine in Nature. The Sikh scripture declares that human beings' purpose is to achieve a blissful state and be in harmony with the Earth and all creation. Millions of Sikhs recite Gurbani daily wherein the divine is remembered using the symbolism from Nature, esp. air, water, sun, moon, trees, animals, and the Earth. The human mind loses communion with Nature (...) and ultimately with God by being self-conceited. It causes misery all around, is a repeated assertion of Sikhism. The contemporary environmental crisis is an outcome of the actions of such a self-conceited human mind. By affirming God's immanence and His presence in the creation, the Sikh religion imparts the spirit of self-righteousness to the entire subject of Nature. Sikhism is a remarkable religious and cultural phenomenon; several important themes emerge within its universe of beliefs. On the ecological front, the theology of Sikhism suggests that humans must live in harmony with Nature. The Sikh Gurus exemplified many of these teachings, and their examples continue to inspire contemporary social, religious, and environmental leaders in their efforts to protect the planet. In this presentation, the prime environmental teachings of Sikhism are shared with the community. (shrink)

Everything is subject to change and alteration in the world. There is nothing that is fixed and permanent. Existence is a flux and a continuous becoming. In Aad Guru Granth Sahib (AGGS), the holy Sikh scripture, the concept of impermanence of things is enunciated to make us aware of the ephemeral nature of life and the material world. It articulates that the awareness and understanding of the impermanent nature of things lead to liberation from the sorrows of human (...) life. (shrink)

All the biotic and abiotic factors that act on an organism, population, or ecological community and influence its survival and development constitute its environment. Biotic factors include the organisms themselves, their food, and their interactions. Abiotic factors include such items as sunlight, soil, air, water, climate, and pollution. Organisms respond to changes in their environment by evolutionary adaptations in form and behaviour. At present humanity is facing great challenges for its survival as both these factors have come under great stress (...) due to its unbridled demands of national economic growth and individual needs and desires. Grave Crisis: On the abiotic front, a grave ecological crisis is caused by man’s exploitation of Nature, which is leading to a large scale depletion of natural resources, destruction of forests, and overuse of land for agriculture and habitation. Pollution is contaminating air, land, and water. Smoke from industries, homes and vehicles, is in the air. A smoky haze envelopes the major cities of the world. Industrial waste and consumer trash are choking streams and rivers, ponds and lakes, killing the marine life. Much of the waste is a product of modern technology. It is neither biodegradable nor reusable, and its longterm consequences are unknown. The viability of many animal and plant species, and possibly that of the humankind itself, is at stake. At the biotic level, humanity is facing a social justice crisis, which is caused by humanity’s confrontation with itself. The social justice crisis is that poverty, hunger, disease, exploitation and injustice are widespread. There are economic wars over resources and markets. The rights of the poor and the marginal are violated. Women, constituting half the world’s population, have their rights abused. Obviously, the contemporary human society is in the midst of a grave environmental crisis. There is a serious concern that the earth may no longer be a sustainable biosystem. Although human beings are seen as the most intelligent life form on earth, yet they are responsible for almost all the ecological damage done to the planet. The Sikh scripture, Sri Guru Granth Sahib (SGGS), declares that the purpose of human beings is to achieve a blissful state and to be in harmony with the earth and all of God’s creation. It seems, however, that humans have drifted away from that ideal. According to the Sikh scriptures, humans create their surroundings as a reflection of their inner state. Thus, the increasing barrenness of the earth reflects a spiritual emptiness within humans. (shrink)

Sikhism is the world's fifth-largest religion. It was founded during the late 15th century in the Punjab region of the Indian subcontinent. Its adherents are known as Sikhs. Currently, there are about 30 million Sikhs worldwide. Most of them live in the Indian state of Punjab. As per Sikh tradition, Sikhism was established by Guru Nanak (1469–1539) and subsequently led by a succession of nine other Gurus. Before his death, the tenth Sikh Guru, Guru Gobind Singh (1666–1708), bestowed (...) the status of Guru to the sacred scripture of Sikhs, Adi Granth, which is presently known as Sri Guru Granth Sahib (SGGS) [1]. The Adi Granth was first compiled by Guru Arjan Dev, the fifth Sikh Guru, in 1604. Its second and final version has been the handiwork of Guru Gobind Singh, who added the hymns of his father, Guru Teg Bahadur, the ninth Sikh Guru [2], at Damdama Sahib, Talwandi Sabo, Punjab, in 1705. The holy Sikh scripture, SGGS, contains 1430 pages of text in poetry form. In addition to the hymns of the six Sikh Gurus and four Sikhs, it includes hymns composed by fifteen saints (Bhagats) and eleven poet laureates (Bhats) of the Guru's court. Muslims and Hindus, Brahmins, and "untouchables" all come together in one congregation to create a universal scripture. It is a compendium of mystic, metaphysical and religious poetry written or recited between the 12th and 17th centuries in the Indian sub-continent [3]. Sri Guru Granth Sahib, through its comprehensive worldview, offers a perfect set of values and an applicable code of conduct. Its cardinal message addresses the welfare of all humans irrespective of their caste, colour, creed, culture, and religion. SGGS emphasizes love, respect, empathy, and acceptance of others' existence. It prohibits us from infringing on the freedom and rights of others. The life and works of the Sikh Gurus exemplify the practicability of these ideas. Their inter-faith dialogues highlighted that human unity and oneness could be achieved through tolerance, communication, and respect for others [4]. Besides a matchless elaboration of spirituality, Sri Guru Granth Sahib enshrines a powerful expression of the message of revolutionary ideals of social welfare, human rights, multicultural distinctness, and religious freedom. In the present era, when the threats and fear of interfaith conflicts, military aggression, terrorism, etc., have overpowered human sentiments, the teachings of Sri Guru Granth Sahib are even more relevant to resolving all these problems. (shrink)

At present, amid a technological revolution, humanity is facing significant challenges for its survival. Ecological crisis is one of the gravest among these. There is a severe concern that the Earth may no longer be a sustainable biosystem. Although human beings are seen as the most intelligent life form on Earth, yet they are responsible for almost all the ecological damage done to the planet. According to the Sikh scripture, Sri Guru Granth Sahib (SGGS) [1-2], humans create their (...) surroundings as a reflection of their inner state. The current instability of the Earth's natural system is only a reflection of the instability and pain within them. The increasing barrenness of the Earth also reflects a spiritual emptiness within humans [3]. SGGS declares that human beings' purpose is to achieve a blissful state and be in harmony with the Earth and all of God's creation. It seems, however, that humans have drifted away from this ideal. The Sikh scripture tells that an attitude of humility, surrender to the Divine Spirit, and maintaining a harmonious relationship with all existence is sine-qua-non for humanity to find a way out of this dilemma. (shrink)

Pothi, a popular Punjabi word, means a book. Among the Sikhs, however, pothi signifies a sacred book, especially one containing Gurbani or scriptural text. Although the word is used even for the Aad Granth in the index of the original recession prepared by Guru Arjan. He probably alluding to the Aad Granth pronounces pothi to be "the abode of God" for it contains "complete knowledge of God" (AGGS, p1226). However, in Aad Guru Granth Sahib (AGGS) [8, 17], the word ‘pothi’ (...) has been used to depict a prayer book, a sacred book, holy scripture and the Hindu scriptures. In this article, the historico-critical analysis of the words pothi, parmesar and thaan is done. In addition to the interpretation of the verse 'Pothi Parmesar Ka Thaan', the role and importance of pothis (Holy Scriptures) for spiritual enlightenment is described. It is pointed out that AGGS advises us to avoid the ritualism of pothi recital. Rather it exhorts us to understand the real meaning of what is written in the Holy Scriptures (pothis). Also, it urges us to become a God-conscious being [11] (Brahm Giani) - a person who always delights in doing well to others. From here onward pothi will not be depicted in italics. (shrink)

Nature, a treasure trove of wisdom, is a great teacher of amazingly priceless life lessons to live a happy and worthwhile life. It speaks to us through its various phenomena. Gurbani helps us to decode Nature's invaluable lessons. Gurbani enunciates that Nature helps us to develop compassion and inner balance. It also guides us to help others to lead better lives. The interplay of five classical elements - air, water, fire, earth, and akasha is the fundamental cause of all-natural phenomena. (...) Let us reflect on some of the social, ethical and spiritual lessons being provided by these. Nature comprises the totality of material reality that does not result from human will. It is also defined as the whole universe as a place, source, and result of material phenomena, including humans. Sikhs commonly use the term Gurbani to refer to the hymns in the holy Sikh scripture, Sri Guru Granth Sahib. Nature and Gurbani both provide very crucial lessons in the social, ethical, and spiritual spheres. Some of these lessons are outlined hereafter. (shrink)

Sikhism is a monotheistic religion founded during the 15th century in the Punjab region, by Guru Nanak Dev and continued to progress with ten successive Sikh gurus (the last teaching being the holy scripture Gurū Granth Sāhib Ji). It is the fifth-largest organized religion in the world, with over 30 million Sikhs and one of the most steadily growing. This system of religious philosophy and expression has been traditionally known as the Gurmat (literally 'of the gurus'). The (...) class='Hi'>Sikh Scriptures outline the ways in which one can bring their own thinking in line with the Hukam. If one engages in the service of God's creation, this is the best way of working in harmony with the Divine Will. Further, by remembering Waheguru one becomes aware of "God desires" and "Divine essence" within the person is realised. By following these "Divine Values" that benefit His Creation, one ends the cycle of Karma and Transmigration. The objective of this paper is to study the basic life values taught by Sri Guru Gobind Singh ji. (shrink)

Sri Guru Tegh Bahadur, ninth Sikh Guru, fell as a martyr to the freedom of consciousness and belief [1]. The Guru's great sacrifice was to vindicate the people's right to profess and practice their faith. It meant the assertion of the principle of justice for which the ruling Mughal rulers of the day had very scant regard. For this reason, the life, career, and teachings of Guru Tegh Bahadur are of immense significance even in contemporary times, when the forces (...) of hate, fanaticism, and tyranny are still very dominant and assertive. Guru Tegh Bahadur, a multifaceted genius, Guru and martyr, was also a great poet. He authored 57 Salokas, and 59 other compositions (Shabads). These hymns, written in 15 Raagas (measures) are enshrined in Sri Guru Granth Sahib (SGGS) [2-4], the sacred scripture of the Sikhs. In his hymns, though he articulates [5] on the unreality of human passions and possessions, yet his hymns have been a source of spiritual succour and solace to millions of people in their hours of personal grief and affliction. Through his hymns, he brightens our awareness of the transience of the material phenomena. However, instead of creating a sense of despair and depression, he elevates the human mind and imbues it with hope. Thereby he makes it possible for us to rise above the irritants of the immediate problems of existence and keep our attention focused on the everlasting and eternal. Guru Tegh Bahadur [1-18] inherited his vision or worldview from his predecessor Gurus. He stood [1] for the same system of moral, social, and spiritual values as emphasized by the previous Gurus. Still, his compositions have an identity of their own. As a whole, his hymns present a central, unifying theme: a coherent and dynamic vision of humans, their predicament as a part of nature, the way out of this predicament, and the resultant awareness of the unique spiritual nature that is within them. In this way, the Guru helps humans redefine their relationship with the world and grow spiritually. Guru Tegh Bahadur's poetry seeks to redeem life from meaninglessness and fear, to enlarge and enliven humans' consciousness, and to open their inward eye to the glory of all-redeeming, ever-existent Truth. In this article, a few of his views on the various aspects of life are being reported. (shrink)

Sikhism, the fifth-largest organized religion in the world, was founded in the fifteenth century in Punjab, India. Guru Nanak Dev and his successor Sikh Gurus established this system of religious philosophy. The sacred scripture, Sri Guru Granth Sahib, is the present Guru of the Sikhs. The religious philosophy of Sikhism is traditionally known as Gurmat. Sikhism originated from the word Sikh, having the Sanskrit root śiṣya meaning "disciple" or "learner." With about 27 million followers or 0.39% of (...) the world population [4], approximately 83% of the Sikhs live in India. Islam is the religion articulated by the Holy Quran, a religious book. Its adherents consider it the verbatim word of the one incomparable God (Allah). The Muslims live by following the Prophet of Islam Hazrat Muhammad's demonstrations and real-life examples (Sunnah). The Sunnah has been collected through Prophet Hazrat Muhammad's companions' narration in collections of Hadith. Islam means submission to God. The word Islam is derived from the Arabic word "Salam," which means peace. With about 1.7 billion followers or 23% of the global population, Islam is the second-largest religion by the number of its adherents. (shrink)

Governance encompasses the processes by which organizations are directed, controlled and held to account. It includes the authority, accountability, leadership, direction, and control exercised in an organization. Greatness can be achieved when good governance principles and practices are applied throughout the whole organization. Ethical Governance requires that public officials adhere to high moral standards while serving others. Authentic Governance entails the systematic process of continuous, gradual, and routine personal/corporate improvement, steering, and learning that lead to sustainable high personal/corporate performance and (...) excellence. Thus authentic governance represents the ability to discern right from wrong and the commitment to do what is right, good, and proper. Benevolent governance is perceived to be for benefit of the population as a whole. Sikhism, a panentheistic religion, originated in the Punjab province of the Indian subcontinent, during the 15th century. It is one of the youngest and fifth major world religions, founded by Guru Nanak. The fundamental beliefs of Sikhism have been enshrined in the sacred scripture, Sri Guru Granth Sahib [1-3]. These beliefs include faith in one universal creator, unity of all humankind, engaging in selfless service, striving for social justice for all, honest livelihood and ethical conduct while living a householder's life. Sri Guru Grant Sahib provides very useful insights for governance through religious or secular organizations, that address human rights, education, or diplomacy to end all forms of disparity/discrimination among people [4-5]. In this article, an attempt is made to understand how the doctrines of Sikhism encourage us for better governance and by which means. Whether these doctrines align with the above-mentioned forms of governance or conflict with these. It is pointed out the most of the attributes of good, ethical, authentic and benevolent governance are genuinely supported by the Sikh doctrines. The adherence to democratic and republican organizations, for providing high-quality governance, is encouraged in Sikh principles and practices. (shrink)

Any two things, living or non-living, countries or nations that cooperate with each other are said to be interdependent or mutually dependent. Interdependence means interconnectedness and reliance on one another socially, economically, environmentally and politically. It is a dynamic of being mutually and physically responsible for and sharing a common set of principles. Some people advocate independence as a sort of ultimate good; others do the same with devotion to their family, community, or society. Interdependence recognizes the truth in each (...) position and weaves them together. Sri Guru Granth Sahib [1-2], the holy scripture of the Sikhs, emphasizes the importance of the interdependence of all things. It stresses that preserving the natural state of things is a sine-qua-none for the sustainability of life on Earth. (shrink)

Sangat is a term derived from the root word "sang," meaning association or to accompany travelers on pilgrimage. It also relates to assembly, company, fellowship, congregation, meeting, or union. The word sangat refers only to fellowship but does not necessarily refer to the merits or traits of associates. Sangat: In the Sikh religion, the Sangat term is used to refer to the community of people who gather to worship and support each other in their spiritual journey. Through the Sangat, (...) Sikhs can deepen their understanding of the teachings of their faith. Thus, it allows people to connect with others who share their values and beliefs, fostering a sense of belonging and unity. The moral traits of Sangat are essential and are mentioned in both scripture of Guru Granth Sahib and the code of conduct. Both Amritdhari Sikhs (Khalsa) and Sehajdhari Sikhs are integral parts of the Sangat. In recent times, the Sangat has also adapted to the modern context by leveraging technology to connect people worldwide. Sikhs can now connect with each other, share their experiences, and participate in virtual Sangat from the comfort of their own homes. Guru Arjan Dev encourages us to be part of Sangat. O fortunate ones! Join the Sangat (the Blessed Congregation); Therein, learn and reflect on the True Word (Shabd). (M. 5, SGGS: 46) Saadh Sangat: Saadh Sangat is a term used in Sikhism that refers to the congregational body of committed human beings who aspire toward the attainment of self-realization through the active engagement with the Divine Word (shabd) and loving adherence to the long established traditions (rehat-maryada) of the Panth. The term "Saadh" means holy or pious, and "Sangat" means assembly or congregation. It is believed that being part of a community of like-minded individuals can help one to stay on the path of righteousness and lead a fulfilling life. The Saadh Sangat is also seen to serve others, as community members often come together to engage in acts of charity and service to the broader community. The importance of the Saadh Sangat is emphasized in Sikh teachings. Guru Arjan Dev proclaims the importance of Saadh Sangat as: In the Saadh Sangat (the Company of the Holy), the True Name of the Lord comes to dwell in the mind. (M. 5, SGGS: 51). (shrink)

Paath-Bhed Gatha Sri Guru Granth Sahib by Giani Jagtar Singh Jachak is an exceptional work that delves into the intricate and profound historical and textual aspects of the Sikh holy scripture, Sri Guru Granth Sahib. Authored by a distinguished figure with extensive credentials in the Sikh community, this book offers a comprehensive and insightful exploration of the textual variations in the Guru Granth Sahib Ji. Giani Jagtar Singh Jachak brings a wealth of experience and reverence to his (...) work. As a former Granthi at the Sri Darbar Sahib in Amritsar, he has a deep-rooted understanding of the spiritual practices and liturgical traditions associated with the Sikh faith. His role as an Honorary International Sikh Missionary for the Shiromani Gurdwara Parbandhak Committee (SGPC), an Ambassador for Peace with the Universal Peace Federation in New York, and the Director of the Guru Granth Institute of Melbourne further enhanced his credibility and the depth of insight presented in this book. (shrink)

The process by which theological texts are understood relies on a particular hermeneutical viewpoint. In the interpretation of a text, hermeneutics considers the original medium as well as what language says, supposes, doesn't say, and implies. The process consists of several steps for attaining the best of the Scriptural author's intended meaning(s). Some important steps are outlined in the article.

India has a long, rich, and diverse tradition of philosophical thoughts, spanning some two and a half millennia and encompassing several major religious traditions. India’s democracy can be said to rest on the foundation of religious practice due to the practice of multi-religions and different sects in its continent. Religious practices ties among citizens that generate positive and democratic political outcomes if we see it from the ideals of any religious doctrine as per their written scripture. But in society (...) religious practices (not religious doctrine) do not show equality and usually go against their own religious doctrine as preached in their religious places. It is also evident that religious denomination (Catholic, Hindu, Muslim, Sikh etc.) comes as a barrier when we practice democratic ideals in society and make social situation worst. How these religious practices contribute for a society where we can discuss the ideals of freedom, equality and brotherhood for a Just Society and become mean of interreligious dialogue in multi-religious society? this is a big question to think . The objective of this paper is to study the dimensions of religious practices in Indian society and how these practices can contribute in interreligious dialogue to make atmosphere of peace, understanding and harmony in the society. (shrink)

In these days of advanced science and technology, religion is still the greatest single factor influencing people. For the Western people, religion still has the original Latin meaning - to bind or a relationship. But for the people of the East, religion is Dharma, support and a way of life. The study of religious concepts is essential for it guides and enriches the social and individual life of the people. The doctrine of every religion consists of some basic concepts resulting (...) from the experiences of its prophets, holy persons or thinkers. In Sikhism, these concepts have been expounded by Guru Nanak and elaborated by his successors in the Guru Granth Sahib. In the present article, the concept of "Nature" is gleaned out of the holy scripture. (shrink)

Sikhism, a panentheistic religion, originated in the Punjab province of the Indian subcontinent during the 15th century. It is one of the youngest and fifth major world religions. The fundamental beliefs of Sikhism have been enshrined in the sacred scripture, Sri Guru Granth Sahib. These beliefs include faith in and meditation on one universal creator, unity of all humankind, engaging in selfless service, striving for social justice for all, honest livelihood and ethical conduct while living a householder's life. Sikhism (...) has about 28 million adherents worldwide. World peace is an ideal state of freedom, peace, and happiness among and within all nations and people. This idea of a peaceful world, free from violence, provides a basis for peoples and nations to willingly cooperate to prevent warfare. While different cultures, religions, philosophies, and organizations may have different concepts about how such an ideal state might come about, they have in common this ideal of a cessation of all hostility amongst all humanity. World Peace could be established through religious or secular organizations that address human rights, education, or diplomacy to end all forms of fighting. All religions are potential bearers of peace, reconciliation and reflection. This is true for Sikhism as well. As we are aware that peaceful co-existence between individuals, communities and nations is possible provided freedom, justice, human dignity, and equal opportunity to all are guaranteed. Sikhism with its doctrines of sangat (holy company), pangat (equality), wand chhakna (sharing with others), love of nature, sarbat da bhala (universal welfare), seva (selfless service), universal brotherhood, justice, liberty and fraternity, offers a pragmatic approach to achieve our well-cherished goal of world peace. (shrink)

Sikhism, a panentheistic religion, originated in the Punjab province of the Indian subcontinent, during the 15th century. It is one of the youngest and fifth major world religions, founded by Guru Nanak. The fundamental beliefs of Nanakian Philosophy have been enshrined in the sacred scripture, Sri Guru Granth Sahib. These beliefs include faith in and meditation on one universal creator, unity of all humankind, engaging in selfless service, striving for social justice for all, honest livelihood and ethical conduct while (...) living a householder's life. Sikhism has about 28 million adherents worldwide. World peace is an ideal state of freedom, peace, harmony, and happiness among and within all nations and people. This idea of a peaceful world, free from violence provides a basis for peoples and nations to willingly cooperate to prevent warfare. While different cultures, religions, philosophies, and organizations may have different concepts about how such an ideal state might come about, they have in common this idea of a cessation of all hostility amongst all humanity. World Peace could be established through religious or secular organizations, that address human rights, education, or diplomacy to end all forms of fighting. All religions are potential bearers of peace, reconciliation, and reflection. This is true for Sikhism as well. As we are aware that peaceful coexistence between individuals, communities, and nations is possible provided freedom, justice, human dignity and equal opportunity to all are guaranteed. Sikhism with its doctrines of sangat (holy congregation), pangat (equality), wand chhakna (sharing with others), love of nature, sarbat da bhala (universal welfare), seva (selfless service), universal brotherhood, justice, liberty and fraternity, offers a pragmatic approach to achieve our well-cherished goal of world peace, harmony and happiness. (shrink)

Symbolism, as a literary device, is widely employed in the scriptures of almost all religions. Understanding the use of symbolism in a scripture enables us to comprehend and appreciate the intended message of the scripture’s author in a better way. The poetic compositions of Sri Guru Granth Sahib (SGGS) are notable for their richness, and various images and symbols used to tell its authors’ mystical and spiritual experiences. These compositions aptly use natural symbolism to describe humanity’s diverse physical (...) and spiritual needs and suggest innovative ways to tackle these issues. As SGGS’s message is addressed to the ordinary person, the symbolism used to depict various facets and aspirations of human life has been taken from nature and Indian culture. This article reports on the usage of natural symbolism in SGGS. (shrink)

Scriptural Reasoning (SR) is a practice of philosophic theology that is offered as a rationally warranted albeit fallible response to the inadequacies of modern liberal and anti-liberal theologies whether they are adopted as academic projects or as dimensions of lived religious practice. In terms of everyday religious practice in the West today, SR may be characterized as an effort, at once, to help protect Abrahamic folk traditions (that is, of Christianity, Judaism, and Islam) from the cultural and theological effects of (...) residual western colonialism and to help protect religiously pluralist societies in the West from reactionary, anti-modern movements within these traditions. In the terms of recent academic discourse in theology, SR may be characterized as pragmatic, postliberal, scriptural, and inter-Abrahamic. SR may be labeled “pragmatic,” because it employs philosophic reasoning only to identify problems in its practitioners’ communities of everyday practice and in the institutions that are expected to repair them. SR may be labeled “postliberal,” because it emerges as a response to problems in the projects of modern, liberal theology, in particular this theology’s inadequate attention to problems in everyday practice. At the same time, SR is equally critical of anti-liberal theologies, or those that, rejecting the autonomy of human reason, argue for the opposite: grounding all projects of reasoning on a practice of “Christian reasoning” per se (or, comparably, of other confession-grounded reasonings). (shrink)

You ask if metaphysics is possible after modernity, or after Barth and Wittgenstein and Derrida and the critique of foundationalism? May I invite you, by way of response, to listen in on a conversation? It is a dialogue between what I will call a postcritical philosopher ("P") and a postcritical scriptural theologian —— I'll label the latter a "textualist" ("T"). What I mean by "postcritical" would be displayed as the pattern of inquiry traced by this dialogue. I take the term (...) "postcritical" from George Lindbeck, whose theological work is described by his commentators as more properly "textualist" rather than "philosophic." I believe my usage is, however, true to Lindbeck's discourse. This means that one of the arguments of this essay is that there is a mode of philosophic inquiry proper to the postcritical orientation in theology that we may associate with such Christian theologians as Hans Frei, etc., as well as Lindbeck. A second argument, offered indirectly, is that there is a family of Jewish thinkers whose work may also be labeled "postcritical" on the model of these Christian thinkers, and that this Jewish postcritical theology would also be displayed in dialogues between philosophic and textualist tendencies. A third argument is that, if we listen in on the philosophic side of any of these dialogues, we will hear a postcritical philosophy. By philosophy, I mean primarily logic, defined as an inquiry that examines problematic rules of reasoning and recommends testable ways of correcting them. Secondarily, philosophy includes metaphysics, defined as an inquiry that, for the sake of assuring people about the reliability of a given logic, constructs pictures of the world whose existence would warrant this logic. We need not assume either that logic and metaphysics can be conducted only in the manner of modern and scholastic foundationalism, or that non-foundationalist theology must be "textualist" in a manner that excludes any philosophic generalization. I will argue that there are, indeed, non-foundationalist ways of conceiving of both logical and metaphysical inquiry and that these ways contribute to the dialogic activity of postcritical inquiry. (shrink)

In HEBREW SCRIPTURES, in rabbinic literature and for most Jewish thinkers, "truth" (emet) is a character of personal relationships. Truth is fidelity to one's word, keeping promises, saying with the lips what one says in one's heart, bearing witness to what one has seen. Truth is the bond of trust between persons and between God and Humanity. In Western philosophic tradition, however, truth is a character of the claims people make about the world they experience: the correspondence between a statement (...) and the object it describes, or the coherence of a statement with what we already know about the world. As if divided by their dual allegiance to the traditions of Jerusalem and of Athens, Jewish philosophers often believe themselves forced to choose between the two meanings of truth, producing what we may call objectivist and personalist trends in Jewish thought. I suggest that, for a type of scripturally grounded Jewish philosophy, truth names the end of a process of inquiry that passes through several stages of trusting, reexamining, yearning, witnessing, critically testing, and re-sourcing. I suggest that this process bears analogy to Charles Peirce's pragmatic account of the stages of problem solving. -/- . (shrink)

The impression we are often given by historians of philosophy is that the readiness of medieval philosophers to appeal to authorities, such as The Bible, the Church, and Aristotle, was not shared by many early modern philosophers, for whom there was a marked preference to look for illumination via experience, the exercise of reason, or a combination of the two. Although this may be accurate, broadly speaking, it is notable that, in spite of the waning enthusiasm for deferring to traditional (...) authorities, appeals to scripture remained commonplace in the work of early modern philosophers. In order to understand the philosophers of the early modern period, the philosophies they developed, and the debates they fought, we need to understand how they used scripture. This paper is intended to contribute to this desideratum by examining how scripture was used by those who engaged in a particular debate within natural philosophy, the so-called beast-machine controversy of the 17th and 18th centuries. (shrink)

Leibniz’s commitment to Christianity has been questioned for centuries; even today, some scholars claim that he was inclined towards deism or little more than a pagan metaphysician. Such an interpretation seems prima facie to be at odds with certain Christianized features of Leibniz's work, such as his decision to advance a solution to 'the Jehoshaphat problem', the problem of whether (or how) all the humans who have ever lived can simultaneously fit into the valley of Jehoshaphat. This problem has its (...) roots in both scripture and Christian tradition, and is therefore one that would not be of concern to a non-Christian. Leibniz treated the Jehoshaphat problem twice in his work (in 1711 and 1715); I examine both of these treatments in depth, and consider what conclusions should be drawn from them with regard to Leibniz’s commitment to Christianity. (shrink)

This is a response to a Symposium on Phenomenology and Scripture. In examining a move from phenomenology to scripture, this symposium does not address all possible readers; it addresses a specific readership, for a specific reason, and within the framework of specific assumptions. By way of response, I want first to identify a few features of what I take to be the symposium’s specific address or context. Then, I will comment on what messages I believe the authors have (...) delivered to this context. The symposium specifically addresses those who participate willy nilly in the transcendental project of modern philosophy and of modern northern Europe. In that project, knowing, as noesis, means intentionality: its subject or agent is ultimately reducible to the unity of apperception; and its object— noema—is the object of the ego’s intentional knowing—the thematized object. It appears, furthermore, that the symposium identifies phenomenology not only with the species of Husserlian philosophy, but also with the broader genus of all efforts, from Descartes to Kant to Hegel to Husserl to Heidegger, to identify philosophy with an effort to frame the a priori conditions for, or the possibility of, knowing what we would know: from self to world to being itself—or to God. (shrink)

Sikh identity is a unique and distinct expression of faith and culture that has developed over centuries and reflects the experiences and values of the Sikh community. It is characterized by several distinguishing features, including a deep devotion to God, the practice of the five Ks (Kesh, Kangha, Kara, Kachera, and Kirpan), adherence to the teachings of the ten Sikh gurus as contained in the Guru Granth Sahib, and a commitment to principles of social justice, equality, and (...) community service. In the present era, several challenges threaten Sikh identity, both externally and internally. Recognizing and addressing the challenges to Sikh identity is essential to protect and preserve it. It is essential to take suitable measures to counter discrimination and stereotypes and encourage the next generation to embrace their cultural and religious identity with pride and confidence. (shrink)

Sikh Gurus' spiritual wisdom is universal. It is applicable to all, regardless of caste, creed, color, gender, age, and religion. But it is sad to note that a large numbers of Sikh children are not motivated enough to follow Sikh values. Many young people are addicted to alcohol, drugs, substance abuse and social media due to prevalent societal fashion or peer pressure. Unfortunately, Sikhs are ignoring this facet of their community life. However, there is no shortage of (...) available opportunities that can help Sikh youth to avoid this awful situation. The only condition is that we must reorient our outlook and actions. Let us have a look at the available options. (shrink)

Women represent half of all humanity, yet they continue to face discrimination in various parts of the world. The feminist movement has done much to lessen gender discrimination in western societies. However, women in much of the world still face severe difficulties, such as violence, illiteracy, economic and social deprivation. It is increasingly recognized that better education and economic empowerment of women can play a significant role in uplifting the economic level of impoverished areas of the world and lowering birth (...) rates, which is crucial for addressing climate change. Having noted several general rituals and traditions of his time, Guru Nanak recognized that men often degraded women. They were thought of as property and treated as lowly and unworthy. He condemned these practices. Thus several centuries ahead of the feminist movement, Guru Nanak spoke out against gender discrimination in India's highly male‐dominated environment. He opposed established orthodoxy with the radical assertion that women were worthy of praise and equal to men. In this article, a brief review of the status of women in Sikh theology is presented. (shrink)

This article focuses on examining a particular method of Biblical Interpretation. This specific method is that of the Patristic Method of Biblical Interpretation, proposed by Richard Swinburne. The Patristic Method faces a specific issue, ‘the Authority’ Issue, which will thus be dealt with within this article by utilising the notion of epistemic authority, as conceptualised by Linda Zagzebski, and restating it within a Catholic interpretative framework. Doing this will thus enable the Patristic Method to be presented as a robust and (...) cogent contemporary method of Biblical Interpretation that offers a unified and accurate understanding of God's revelation in the Bible. (shrink)

Prof. (Dr.) Balwant Singh Dhillon, a much-acclaimed Sikh-historian, a dedicated researcher, a prolific writer, and a profound scholar of religion, was born in 1950, at Village Ran Singh Wala, District Faridkot, Punjab, India. With his keen interest in learning, he received a B.A. degree from SGGS College, Chandigarh, in 1972, and an M.A. (History) degree from the University of Rajasthan, Jaipur in 1974. During his younger days, he nurtured a keen interest in sports. On attaining the National Level Athlete (...) ranking, he was enthusiastic about pursuing a career in sports. Thereby, he joined Master Course for Coaching in athletics at the National Institute of Sports, Patiala, in 1974. Herein, he came in contact with Prof. Labh Singh of the Institute of Sikh Studies (IOSS, now Gurmat College), who inspired him to take up Sikh studies. This interaction brought a sea change in his life motive, and he committed himself to pursue a career in Sikh studies. After receiving M.A. (Religious Studies) degree from the IOSS in July 1976, he joined M. Lit. (Religious Studies) course at Punjabi University, Patiala. Here he had the opportunity to learn from several eminent scholars, e.g., Prof. Harbans Singh, Prof. Gurbachan Singh Talib, Prof. L.M. Joshi, and Dr. A.N. Sinha, etc., which made his resolve steadfast. In January 1977, he joined the Department of Guru Nanak Studies at Guru Nanak Dev University (GNDU), Amritsar, to pursue his research activities for a Ph.D. degree. In March 1985, he was awarded a Ph. D. degree by GNDU, for his outstanding research work on "The Sikh Gurus and the Mughal State." Starting, in April 1979, as a Research Assistant at the Department of Guru Nanak Studies, he rose to the position of Professor and Head of the department. He retired in June 2010. During his tenure at the university, he had also served as Dean, Faculty of Humanities and Religious Studies, Senator and Syndic of the University. As Head of the Department of Guru Nanak Studies, he played a vital role in starting the teaching of M.A. (Religious Studies and Philosophy)at GNDU, Amritsar. Under his stewardship, the research projects on "Sikh Religion and Philosophy," "Sikh History," and "Sikh Literature" were taken up, which led to a research and development grant of Rs. 3.2 Million from U.G.C., New Delhi, during 2006-2011. Dr. Dhillon was instrumental in establishing the Centre on Studies in Sri Guru Granth Sahib at the university, in April 2011, and served as its founding Director till February 2015. He has also served as the Editor-in-Chief for reputed Sikh research journals, "Journal of Sikh Studies" and "Perspectives on Guru Granth Sahib," published by the GNDU. In his forty years long professional career, he has been credited with authoring/publishing about a dozen books and over 100 articles in various research journals, books, and encyclopedias. Besides chairing several international seminars/conferences, he played a vital role in organizing many such events at the Department of Guru Nanak Studies and Centre on Studies in Guru Granth Sahib. He has the honour of representing India at many conferences/ seminars within Canada, America, England, Germany, and Australia. With his continuous dedication to religious studies, he has established himself as an exponent of interfaith dialogue and an eminent writer in the field of Sikh history. Through his well-researched and analytic writings, he has created an indelible mark of scholarship on his readers' minds. For his outstanding contributions in the fields of Sikh history and literature, he has been honoured by several literary and social organizations. Despite his great love and commitment to Sikh History and Religion, Dr. Dhillon subscribes to the idea that Sikh Gurus' Philosophy is perennial and universal in its approach to understand cosmology, Nature, life, and human behaviour in the present era. Furthermore, He asserts that the Sikh Gurus' ideology, its beliefs and practices, social order, worldview, and devotional pattern, as propounded in Sri Guru Granth Sahib, address the basics befitting the 21st century. His views on various aspects of Sikh history and philosophy are presented here for the benefit of readers. (shrink)

In the present time, the ecological crisis is one of the gravest challenges being faced by humanity. There is a serious concern that our planet may fail to remain a sustainable biosystem in the long run. Though human beings are seen as the most intelligent life form on Earth, yet they are responsible for almost all the environmental damage done to the planet. Sikh theology emphasizes that recognizing the sacred relation between human beings and the environment is crucial for (...) preserving the health of our planet and our survival. Furthermore, Sikh doctrines emphasize that humility, surrender to the divine spirit, and maintaining a harmonious relationship with all are crucial for humanity to find a way out of its current predicament. (shrink)

Dr. Amrit Kaur Raina, a renowned educationist, was a profound scholar of Sikhism. Having served as an educationist and administrator for over forty years at various prestigious educational institutions in India, she had also established herself as an eminent writer in the field of a comparative study of religions. Through her literary essays, as published in several reputed research journals, magazines, books, and newspapers, she had been able to create an indelible mark of scholarship on the minds of her readers. (...) Inspired by the writings of the Sikh Gurus and her father, Prof. Harnam Das, she devoted her life to disseminating the Sikh Gurus' educational philosophy and Gurmat among the masses. Being a prolific writer, with thirty-one books to her credit, in the diverse fields of education, religion, Punjabi, and Hindi literature, she had been honoured with the Shiromani Punjabi Sahityakar award (2006) and Haryana Gaurav Puraskar in Punjabi (2016) by Government of Haryana. A votary of honest living, Dr. Amrit Kaur Raina led a life dedicated to the love of God and selfless service to society. She was a true karam yogi who had devoted her whole life to spread the message of education, Gurmat, and service to all. She had been honored for her services to the Sikh cause, by several Sikh organizations, including SGPC, Amritsar; Guru Gobind Singh Foundation, Ludhiana; Sukhmani Society, Amritsar; Shaheed Memorial International Sewa Society, Ludhiana; S. D. College, Ambala Cantt; and Gurmat College, Patiala, etc. Dr. Amrit Kaur Raina often asserted that Sikh Gurus' educational philosophy, their Sikhi ethics, their compositions, and Sri Guru Granth Sahib as a whole are the substance that makes for spirituality befitting the 21st century. Her views on various aspects of Sikh Gurus' Educational Philosophy are presented here for the benefit of readers:. (shrink)

Science and religion are based on different aspects of human experience. Science is a way of knowing and understanding the natural world, using empirical evidence and testable explanations. Religious faith does not depend only on empirical evidence and typically involves supernatural forces or entities. Thus, science and religion are separate and address the aspects of human understanding in different ways. The dialogue between science and religion is productive from a theological point of view since the world-environment in which the theologians (...) live is most productively studied by the sciences. The Sikh teachings, as recorded in Sri Guru Granth Sahib (SGGS), not only recognize a relationship between religion and science, logic and culture, it describes them to be interdependent. Sikh doctrines enunciate that the pursuits of learning about the cosmos by science and religion are not confrontational but complementary. Sikh precepts stress that the key to creating syncretism between science and religion is to cultivate a spirit of humility among scientists, theologians, faith practitioners, and clerics in front of Infinite Wisdom (Creator). (shrink)

“Fighting for Sikh Causes in Indian Parliament” is a compendium of speeches delivered by four Sikh Parliamentarians, i. e. Hukam Singh, Kapur Singh, Khuswant Singh and Tarlochan Singh. Each speech refers to a critical point in India’s post-1947 political history where the relationship between India, the Sikh community, and Punjab was under utmost stress and scrutiny. Prof. Hardev Singh Virk has done a yeoman's service to publish the speeches of these eminent Sikh parliamentarians who fought for (...) the Sikh Causes in the Indian Parliament. In the Foreword to the book, Vikramjit Singh Sahney has outlined the background of the current project. Herein, he points out that both Hukam Singh and Kapur Singh made outstanding contributions in highlighting the majoritarian bias against the minorities in the Indian Parliament. In addition, Khushwant Singh and Tarlochan Singh recapitulated the events leading to the Sikh genocide and its aftermath by presenting the Sikh Cause assiduously. (shrink)

Dr. Karminder Singh Dhillon is a much-acclaimed administrator, a renowned theologian, a profound scholar of comparative religious studies, a prolific writer, and a Sikh thinker. During his 32 year long professional career in the Malaysian Civil Service, he has served the country in several important positions. Since 1985, as a devout Sikh, he has been involved in Kirtan, Katha, and Parchar activities. Besides his marvelous professional achievements, Dr. Karminder Singh has made remarkable contributions toward the authentic understanding of (...) Gurbani through reform-oriented writings and videos. His theological enunciations are particularly noteworthy due to their originality and rational description. Dr. Dhillon is committed to bringing out the truths of Gurbani, logically, rationally, and authentically. With his excellent professional and academic training – coupled with his devotion to Gurbani - he is eminently qualified to do so. He adheres to the belief that Sikh Gurus' Philosophy is perennial and universal in its approach to understanding cosmology, nature, life, and human behavior in the present scientific era. He emphasizes that Sikh Gurus' philosophy, bani, and Sri Guru Granth Sahib (SGGS) delineate the basics of life befitting the 21st century. Keeping in view his outstanding contributions to the propagation of Sikhi, his views on various aspects of Sikh Philosophy are presented here for the benefit of readers. (shrink)

Elisabeth Meru, born in Hamburg, is a poetess by heart, a storyteller by nature, a forwarding merchant / financial accountant by training, and a Sikh by choice. She is currently settled in Munich, Germany. During the past three decades, she has authored numerous short stories, articles, and poetic compositions for various newspapers, journals, and radio broadcasts. With over a dozen books, both in English and German languages, to her credit to date, she is a prolific author who specializes in (...) writing on Sikh history, tradition, and culture. Her 24-year-long spiritual quest brought her to the Gurdwara in Munich, wherein she heard Gurbani Kirtan for the first time. Therein she felt as if she had reached home. After continuous devotion and dedication to Sikhi for about seven years, she converted to Sikhism. Due to her love for Sikhi, Punjabi and Punjabiat, she learned Gurmukhi. Her first book in German, “Aus dem Herzen des Sikhismus - Guru Nanak Dev Ji - In deinem stillen Rosengarten” was published in 2009. The English version of the book "From the Heart of Sikhism - Guru Nanak Dev Ji - In your quiet rose garden" was published in 2010. These books describe the legends about the ten Gurus, their wisdom and teachings, and her poems, fables and a fairytale in German style. Elisabeth’s second set of books “Sikhism - Wellspring of Love” (in English) and “Sikhismus - Quell der Liebe” (in German), were published in 2010. This book contains her poems and stories about Sikhism. The stories are rooted in the spirit of fairy tales. Her next book, in German, “Sikhs und Sikhismus: Religion, Riten und der Goldene Tempel ” was published in 2011. In Feb. 2012,she with her team published the German edition of “Guru Granth Sahib Ji Essenz und Sikh Terminologie von A - Z.” It is a must-book for German-speaking Sikhs and all those who want a quick overview of basic terms in Sikhism. Another of her book, in German, “Sikhs ... der Bart ist ab,” was published in 2017. (shrink)

Bhai Vir Singh, a multifaceted personality, had made a seminal contribution to the Sikh religion, its heritage and Punjabi literature. He was one of the harbingers of the Sikh renaissance and immensely contributed to rejuvenating Sikh heritage, history, literature, education, culture and commerce. Bhai Vir Singh was born on December 5, 1872, at Amritsar. He was the eldest among his six siblings. His father, Dr. Charan Singh, was a medical practitioner and an illustrious scholar. His grandfather Bhai (...) Kahan Singh was the first in the family to be sworn as a Sikh and was a forerunner of the family's literary and scholarly tradition. Bhai Vir Singh's ancestry includes Diwan Kaura Mal, the vice-governor of Multan. Bhai Vir Singh's maternal grandfather, Giani Hazara Singh, too was a renowned exegete and a man of letters. Bhai Vir Singh's upbringing in the legendary scholarly Sikh family greatly shaped his personality and works. (shrink)

This is a genealogical study that traces a “broadly Cartesian” pattern of argumentation: from Augustine’s scriptural semiotic to the “narrowly Cartesian” practice of foundationalism to Charles Peirce’s pragmatic and reparative semiotic. The essay argues (1) that Augustine transformed Stoic logic into a scriptural semiotic; (2) that this semiotic breeds both Cartesian foundationalism and the pragmatic semiotic that repairs it; (3) that Peirce’s semiotic displays the latter. In sum, Augustine’s inquiry risks foundationalism but also breeds a self-corrective “reparative reasoning.” This reasoning (...) is at once scriptural and philosophic. (shrink)

To understand Hobbes’s handling of Christian scripture in Part 3 of Leviathan we need to see it in the light of his own radical account of the norms controlling public religious speech and practice as set out in Part 2 and in other works such as De Cive and De Corpore. As these texts make clear, Hobbes holds that we ought rationally to venerate the first cause of all, and that the proper way to venerate this awesome and incomprehensible (...) being is to publicly adopt the local culture’s religious practices, however arbitrary or conventional those practices might be. For the seventeenth-century English subject, the Anglo-Protestant scriptural religion provides the appropriate vehicle to express this rationally mandated religious piety, and thus provides a form of devotion that Hobbes embraces in a spirit of genuine religious reverence. At the same time, he also regards this religion, like all scriptural religions, as a conventional human artifact that, given the ear of the sovereign, he might hope to shape in favor of Hobbesian ideals such as civil obedience, the separation of philosophy from religion, and the extirpation of belief in an immaterial spirit-world. The proposed interpretation dissolves systematic problems facing irreligious readings on the one hand, and more straightforwardly Christian readings on the other. (shrink)

This is a review of Siker's book, evaluating the use of scripture and biblical references by important authors in theological ethics.

In 1992, Peter Ochs and a few Christian and Muslim colleagues began to gather small groups, in and outside the classroom, to practice close and attentive reading of the sacred Scriptures of the Jewish, Muslim, and Christian traditions. The hope was that members of different religions could hear one another through the patient, respectful reading of each other's Scripture. Hearing each other, participants might enter into interreligious relationships that might point a way to the peaceful engagement of religions--especially those (...) who, after September 11, 2001, too often found themselves at each other's throats. It was a hope for religion without violence. In Religion without Violence, Ochs reflects on the practical and philosophic lessons he has learned from hosting hundreds of Scriptural Reasoning engagements. He introduces the "scriptural pragmatism" of Scriptural Reasoning." He painstakingly recounts instances of successful scriptural reasoning and warns where and how it might fail. He provides guidance on how to introduce and facilitate Scriptural Reasoning in the classroom. He shows how reading out of the "hearth" of a faith can contribute to peace building across religions. And, drawing on the resources of rabbinic tradition, Augustine, and Charles Peirce, he moves beyond practice to reflect on the implications of Scriptural Reasoning for discerning what kinds of "reasoning" best address and help repair societal crises like religion-related violent conflict. (shrink)

This paper demonstrates the inadequacy of the literalist and the allegorist approaches to Sacred Scripture, when isolated from each other, through the lenses of the Antiochian and Alexandrian Schools during the Patristic Era. Then, it turns to the perfection of the literal and allegorical approaches when brought together in proper order in the hands of the Saint Thomas Aquinas.

An analysis of Scripture uncovers a new model of God’s election and predestination of souls, which fits under the umbrella of the Calvinist theologies, but where this model involves an answer to the long-standing question of why God chose some, rather than all. It will be explored how before souls were elected (or condemned), God looked at them and knew them in a pre-election state, which God used to predestine each soul in physical reality. This analysis reveals why it (...) could be no other way but where God only would choose some, rather than all souls during the physical embodiment stage of the soul, and the vexing centuries-old Calvinist question of why God elected some not all has an answer. (shrink)

Women represent half of all humanity, yet they continue to face discrimination in various parts of the world. The feminist movement has done much to lessen gender discrimination in Western societies. However, women in much of the world still face severe difficulties, such as violence, illiteracy, economic and social deprivation. It is increasingly recognized that better education and economic empowerment of women can play a significant role in uplifting the economic level of impoverished areas of the world and lowering birth (...) rates, which is crucial for addressing climate change. Having noted several general rituals and traditions of his time, Guru Nanak recognized that men often looked down upon women as inferior to them. They were thought of as commodities. He condemned this mindset and these practices. Thus, several centuries ahead of the feminist movement, Guru Nanak spoke out against gender discrimination in the subcontinent’s highly male-dominated environment. He opposed established orthodoxy with the radical assertion that women were worthy of praise and equal to men. Besides, God is gender-neutral. It is both man and woman, and its creative aspect is portrayed as that of a mother: Āpe purakẖ āpe hī nārī. God (Creator) is both man and woman. (M. 1, SGGS, p 1020). (shrink)