Identifier: worldsparliament01barr (find matches)
Title: The World's Parliament of Religions : an illustrated and popular story of the World's First Parliament of Religions, held in Chicago in connection with the Columbian exposition of 1893
Year: 1893 (1890s)
Authors: Barrows, John Henry, 1847-1902
Subjects: World's Parliament of Religions, Chicago, 1893 Religions
Publisher: Chicago : Parliament Pub. Co.
Contributing Library: Princeton Theological Seminary Library
Digitizing Sponsor: MSN

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ed in the fact of Gods con-sciousness of himself as eternal reason. The thought oi God is a regressive thought—it is an ascent from thedependent to that on which it depends. It is called dialectical by Plato inthe sixth Book of the Republic. The Dialectic method, says he, ascendsfrom what has a mere contingent or hypothetic existence, to the first princi-ple, by proving the insufificiency of all except the first principle. This is the second order of knowing—the discovery of the ontologicalpresuppositions. The first order of knowing sees things and events by theaid of the senses, the second order of knowing sees the first cause. The firstorder of knowing attains to a knowledge of the perishable, the second orderattains to the imperishable. The idea of God is, as Kant has explained, thesupreme directive or regulative idea in the mind. It is, moreover, as Platoand St. Anselm saw, the most certain of all our ideas, the light in all ourseeing. c G HH E7: o •^5 cc c
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HINDUISM.By Manilal N. Dvivedi, Nadiad, Bombay Presidency. Hinduism is a wide term, but at the same time a vague term. Theword Hindu is invented by the Mohammedan conquerors of Arydvarta, thehistorical name of India, and it denotes all who reside beyond the Indus.Hinduism, therefore, correctly speaking, is no religion at all. It embraceswithin its wide intention all shades of thought, from the ?i\.he.\st\c Jaitias andBandd/ias to the theistic Sdtnpraddyikas and Samdjists and the rationalisticAdvaitins, But we may agree to use the term in the sense of that body ofphilosophical and religious principles which are professed in part or wholeby the inhabitants of India. I shall confine myself in this short address tounfold the meaning of this term, and shall try to show the connection of thismeaning with the ancient records of India, the Vedas. Before entering upon this task permit me, however, to make a few pre-liminary observations. And first, it would greatly help us on if we had set-tle

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