Buddhist Scriptures – by Donald S. Lopez, Jr. (2004)

While Buddhism has no central text such as the Bible or the Koran, there is a powerful body of scripture from across Asia that encompasses the dharma, or the teachings of Buddha. This rich anthology brings together works from a broad historical and geographical range, and from languages such as Pali, Sanskrit, Tibetan, Chinese and

The Holy Quran

The Quran (/kʊˈrɑːn/, kor-AHN; Arabic: القرآن‎, romanized: al-Qurʼān, lit. ’the recitation’, Arabic pronunciation: [alqurˈʔaːn]), also romanized Qur’an or Koran, is the central religious text of Islam, believed by Muslims to be a revelation from God (Allah). It is widely regarded as the finest work in classical Arabic literature. It is organized in 114 chapters (surah (سور‎;

The Old Testament

The Old Testament (often abbreviated OT) is the first division of the Christian biblical canon, which is based primarily upon the 24 books of the Hebrew Bible or Tanakh, a collection of ancient religious Hebrew writings by the Israelites. The second division of Christian Bibles is the New Testament, written in the Koine Greek language.

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The New Testament

The New Testament (NT) is the second division of the Christian biblical canon. It discusses the teachings and person of Jesus, as well as events in first-century Christianity. The New Testament’s background, the first division of the Christian Bible, is called the Old Testament, which is based primarily upon the Hebrew Bible; together they are

Review: The Wealth of Nations

An Inquiry into the Nature and Causes of the Wealth of Nations, generally referred to by its shortened title The Wealth of Nations, is the magnum opus of the Scottish economist and moral philosopher Adam Smith. First published in 1776, the book offers one of the world’s first collected descriptions of what builds nations’ wealth, and is today a fundamental work in classical economics. By

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Lecture 1: Religion and Neurology

It is with no small amount of trepidation that I take my place behind this desk, and face this learned audience. To us Americans, the experience of receiving instruction from the living voice, as well as from the books, of European scholars, is very familiar. At my own University of Harvard, not a winter passes

Lecture 2: Circumscription of the Topic

Most books on the philosophy of religion try to begin with a precise definition of what its essence consists of. Some of these would-be definitions may possibly come before us in later portions of this course, and I shall not be pedantic enough to enumerate any of them to you now. Meanwhile the very fact

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Lecture 3: The Reality of the Unseen

Were one asked to characterize the life of religion in the broadest and most general terms possible, one might say that it consists of the belief that there is an unseen order, and that our supreme good lies in harmoniously adjusting ourselves thereto. This belief and this adjustment are the religious attitude in the soul.

Lecture 4-5: The Religion of Healthy Mindedness

If we were to ask the question: ‘What is human life’s chief concern?’ one of the answers we should receive would be: ‘It is happiness.’ How to gain, how to keep, how to recover happiness, is in fact for most men at all times the secret motive of all they do, and of all they

Lecture 6-7: The Sick Soul

At our last meeting, we considered the healthy-minded temperament, the temperament which has a constitutional incapacity for prolonged suffering, and in which the tendency to see things optimistically is like a water of crystallization in which the individual’s character is set. We saw how this temperament may become the basis for a peculiar type of

Lecture 8: The Divided Self, and the Process of Its Unification

The last lecture was a painful one, dealing as it did with evil as a pervasive element of the world we live in. At the close of it we were brought into full view of the contrast between the two ways of looking at life which are characteristic respectively of what we called the healthy-minded,

Lecture 9: Conversion

To be converted, to be regenerated, to receive grace, to experience religion, to gain an assurance, are so many phrases which denote the process, gradual or sudden, by which a self hitherto divided, and consciously wrong inferior and unhappy, becomes unified and consciously right superior and happy, in consequence of its firmer hold upon religious

Lecture 10: Conversion – Concluded

In this lecture we have to finish the subject of Conversion, considering at first those striking instantaneous instances of which Saint Paul’s is the most eminent, and in which, often amid tremendous emotional excitement or perturbation of the senses, a complete division is established in the twinkling of an eye between the old life and

Lecture 11-12-13: Saintliness

The last lecture left us in a state of expectancy. What may the practical fruits for life have been, of such movingly happy conversions as those we heard of? With this question the really important part of our task opens, for you remember that we began all this empirical inquiry not merely to open a

Lecture 14-15: The Value of Saintliness

We have now passed in review the more important of the phenomena which are regarded as fruits of genuine religion and characteristics of men who are devout. Today we have to change our attitude from that of description to that of appreciation; we have to ask whether the fruits in question can help us to

Lecture 16-17: Mysticism

Over and over again in these lectures I have raised points and left them open and unfinished until we should have come to the subject of Mysticism. Some of you, I fear, may have smiled as you noted my reiterated postponements. But now the hour has come when mysticism must be faced in good earnest,

Lecture 18: Philosophy

The subject of Saintliness left us face to face with the question, Is the sense of divine presence a sense of anything objectively true? We turned first to mysticism for an answer, and found that although mysticism is entirely willing to corroborate religion, it is too private (and also too various) in its utterances to

Lecture 19: Other Characteristics

We have wound our way back, after our excursion through mysticism and philosophy, to where we were before: the uses of religion, its uses to the individual who has it, and the uses of the individual himself to the world, are the best arguments that truth is in it. We return to the empirical philosophy:

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Lecture 20: Conclusions

The material of our study of human nature is now spread before us; and in this parting hour, set free from the duty of description, we can draw our theoretical and practical conclusions. In my first lecture, defending the empirical method, I foretold that whatever conclusions we might come to could be reached by spiritual

EUTHYPHRO: Piety and Impiety

by Plato PERSONS OF THE DIALOGUE: Socrates, Euthyphro SCENE: The Porch of the King Archon. Euthyphro: Why have you left the Lyceum, Socrates? and what are you doing in the porch of the King Archon? Surely you can not be engaged in an action before the king, as I am. Socrates: Not in an action, Euthyphro; impeachment