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Chae Young Kim's dissertation, _A Comparative Study
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W.C. Smith_. (University of Ottawa, 1992).
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Bibliography Table of Contents
I C.G. Jung
i) Primary Sources
ii) Secondary Sources
iii) Other Works in Relation to C.G. Jung.
II. W.C. Smith
i) Primary Sources
ii) Secondary Sources
iii) Other Works in Relation to W.C. Smith.
=================================================================
A COMPARATIVE STUDY OF PSYCHE AND PERSON
IN THE WORKS OF C.G. JUNG AND W.C. SMITH
by
Chae Young Kim
Thesis submitted to the University of Ottawa in compliance
with the requirements of the program leading to a Ph.D.
in Religious Studies
Ottawa, Ontario May, 1992
Chae Young Kim, Ottawa, Canada, 1992.
TABLE OF CONTENTS
Page
INTRODUCTION....................................................8
CHAPTERS
1. Problems of Modern Human Understanding in the Thought of
C.G. Jung and W.C. Smith...................................9
1 Psychotherapeutic Understanding and
Verification: C.G. Jung................................10
2 Personal Understanding and Verification:
W.C. Smith.............................................35
2. Psyche as the Locus of Human Experience: C.G. Jung........78
1 The Meaning of Religion as Experience...................78
2 Consciousness as the Expression of Human Experience.....87
i) The Ego as the Agent of Consciousness............87
ii) Symbol as Conscious Form of the Unconscious......90
3 The Unconscious as the Matrix of Human Experience.......98
i) The Personal Unconscious and Personal
Experience......................................98
ii) The Collective Unconscious as the Matrix of Human
Experience.....................................102
iii) The Concept of Archetype.......................107
4 Individuation as a Way of Becoming Human...............121
3. Person as the Locus of Human Experience: W.C. Smith......155
1 The Meaning of Religion as a Way of Life...............155
2 Cumulative Tradition as the Expression of Faith........168
3 Faith as the Matrix of Human Experience................176
i) The Generic Meaning of Faith...................176
ii) The Expressions of Faith.......................196
a) Art.........................................197
b) Community...................................199
c) Character...................................203
d) Patterns of Behaviour.......................204
e) Ideas and Words.............................204
f) Philosophy and Science......................207
iii) The Relationship Between Faith and Belief......208
4 Participation as a Way of Becoming Human...............216
4. History as Process.......................................236
1 C.G. Jung and the Conscious-Unconscious Dialectical
Relationship...........................................236
2 W.C. Smith and the Human-Divine Dialectical
Relationship...........................................261
5. Psyche and Person Compared...............................281
1 New Awareness of Human Understanding...................281
2 Consciousness and Cumulative Tradition as
Symbol--The Expression of Human Experience.............298
3 Archetypal Experience and Faith as the Matrix of Human
Experience.............................................310
4 Unconscious and Transcendence as the Source of Human
Experience.............................................324
5 History as the Process of Individuation and
Participation..........................................332
CONCLUSION....................................................352
BIBLIOGRAPHY..................................................357
INTRODUCTION
The overarching concern of my comparative study lies in the
understanding of the human being not as a fragmented being but as
a total or whole being.
Looking back upon the history of humankind, genuine thinkers,
in their life context, have described and understood the human
being as a total being, taking into consideration the human being's
relation to his or her neighbours, to nature and to transcendental
values. However, since the strong impact of the Enlightenment,
such relations have been discarded, and are no longer considered
important for understanding the human being. As a result, one's
fragmentation or alienation from one's self, one's neighbours,
nature, and transcendence as "others" has emerged as a modern
reality. Furthermore, such fragmentation in life has produced a
parochial or provincial view of the human being and history.
The fragmented view of the human being has produced many
problems for understanding "others", especially since Western
contact with other cultures and religious traditions. Before the
contact of Western Christians with non-Western cultures and
religious traditions, the Western Christian understood the Western
non-Christian and the Western non-Christian understood the Western
Christian as "others". The rationalistic attitudes toward
Christians and the exclusivistic attitudes toward non-Christians as
"others" can be found in the eighteenth, nineteenth and twentieth
centuries in the West. Such a limited perspective toward "others"
is readily apparent in the Christian, apologetic, defensive
writings for an exclusive "Christianity" and rationalistic,
exclusivistic writings against "religion" as a dimension of human
life itself. Both sides do not allow any alternatives. The mode
of "anti-alternativism" can be found as the key problem for
developing the understanding of marginalities.
However, serious modern Western thinkers, in the face of such
religious exclusivism and secular dogmatic rejection of "religion",
sought alternative perspectives. On the part of religionists the
search for a new perspective moved from a sense of other religious
traditions and faith as no longer "over against" to a sense of the
"togetherness" of diverse religious traditions and faith. Thus
they did not defend the exclusive or exhaustive claims of
Christianity but sought to show an endemic religious function in
human life, but individual and societal. Against the pervasive
milieu of early nineteenth century rationalism, Schleiermacher
wrote his apology for religion titled On Religion: Speeches to
its Cultured Despisers. In the twentieth century, which can
be interpreted in part as the rationalistic extension of previous
centuries, Rudolf Otto wrote his apology for religion in The
Idea of Holy, and, recently Paul Tillich wrote his apology for
religion in The Courage To Be. In addition, even though
his psychology and philosophy did not fully relate to the above
thinkers, William James wrote an apology for religion in The
Varieties of Religious Experience, which identified religion
as the necessary foundation of human life. In a word, to these
thinkers, over against the general secular milieu of modern life,
religion is not an addendum or addition to normal human life, but
the foundation of humanity itself.
I think that, due to their fundamental understanding of the
human being as a spiritual or religious being in the strong secular
milieu of the twentieth-century, Jung's and Smith's understanding
of the human being are related to that of the thinkers mentioned
above. Thus, for Jung and Smith, there is no difference between a
religious being and a genuine human being. This point as a common
comparable ground should be kept in mind when attempting to
understand their thinking.
Despite such a fundamental link between Jung and Smith, there
are some differences. Jung fundamentally situated his
understanding of humanity within the boundaries of the psyche,
whereas Smith understood the human being as an historical being
from the perspective of global history. This point as the basic
difference between Jung's and Smith's understanding of human being
will be discussed in this work.
Within this general overview of the common grounds and
differences between C.G. Jung and W.C. Smith, I will compare Jung's
understanding of psyche with Smith's understanding of person in the
following manner.
In the first chapter, I will discuss the problems inherent in
the general modern academic and cultural milieu that Smith and Jung
have discovered in relation to understanding the human being. I
will discuss their new understanding of the human being and their
method of verification of their understanding.
In the second chapter, I will discuss how Jung, in his
psychology, understood the human being. Above all, I will discuss
Jung's psychological understanding of religion as experience, and
how such experience has come out and is expressed in life through
the dialectical process between consciousness and the unconscious
in the psyche. Furthermore, I will show how Jung understood a
human being to become fully human through such a dialectical
process of consciousness and the unconscious--a process of
individuation.
In the third chapter, I will discuss, in terms of his global
view, how Smith, as an historian, has understood the human being.
Above all, I will discuss the foundation of humanity as
"transcendental awareness", which occurs in the human being's heart
in relation to and beyond religious traditions. This outlook is
the result of Smith's comparative analysis of human history. After
this, I will discuss Smith's understanding of person in relation to
tradition and faith. Finally, I will discuss such relations in
terms of Smith's understanding of participation.
In the fourth chapter, I will discuss the understanding of
history as process rather than as a deterioration or development,
because, to Jung and Smith, history is a complex process of
deterioration and development. Even though Jung is not an
historian, I will attempt to interpret his view of history in terms
of history as process.
In the final chapter, on the basis of the aforementioned four
chapters, I will discuss some similarities or parallels and some
differences between Jung's and Smith's understanding of the human
being. Furthermore, I will express my personal opinion of their
understanding.
The thesis is an interdisciplinary thesis relating the
disciplines of the history of religion and Jung's depth psychology.
The thesis is generally sympathetic to the work of Smith and Jung.
I will adopt a comparative method for the development of my work.
However, I will not proceed in my comparison between Jung and Smith
as a third person moderator. Rather, I will compare Jung's
understanding of psyche with Smith's understanding of person in
terms of a Smithian perspective. On the basis of Smith's thought,
I will summarize Jung's understanding, and then compare it with
Smith's understanding.
As the term, comparison reveals, I will articulate several
fundamental similarities or parallels, and some differences in the
thoughts of C.G. Jung and W.C. Smith. Furthermore, I will suggest
that the contributions of Smith and Jung complement each other
towards a fuller understanding of authentic human life, at the
personal, social and historical levels.
In my research, I have not found any comparative studies of
C.G. Jung and W.C. Smith. My dissertation will be the first.
However, there have been similar comparative studies between Jung's
psychology and other scholars in the field of Religious Studies.
The psychology of C.G. Jung, as is now acknowledged, has made a
contribution to many disciplines such as Religious Studies,
Psychology, Anthropology, Sociology, Theology, History and
Philosophy. The representative case, in religious studies, can be
discovered in Van der Leeuw's and M. Eliade's studies of C.G.
Jung, especially regarding the concept of archetype and symbol
formation. A more current study of C.G. Jung and the relation of
his psychology to "religion" can be found in John P. Dourley's and
David Miller's works.
As Huston Smith and John Hick commented, Smith as an
historian, is the most useful, important living historian of
"religion" and his thought has been very influential and powerful
in the circle of Religious Studies, Anthropology, Sociology,
Theology, History and Philosophy. Furthermore, Smith is recognized
in the circle of psychology of religion. The representative case
can be discovered in the works of James Fowler's faith development
psychology. The fundamental basis of James Fowler's thinking
lies in Smith's understanding of Faith. Another representative
case can be found in David Wulff's work "Psychological Approaches"
in the section on "Psychology of Religion" in Contemporary
Approaches to the Study of Religion. Volume II: The Social
Sciences, edited by Frank Whaling. Furthermore, David Wulff,
like James Fowler, delineates the psychology of religion in terms
of Smith's understanding of religious life in his book
Psychology of Religion: Classic and Contemporary Views.
ENDNOTES: INTRODUCTION
1. One of the leading feminists in Religious Studies, Naomi
Goldenberg, critically pointed out two ignored areas of human
life in the West as "others". The first one is in the
ignorance of "body or flesh" over against mind as "other" in
religious traditions. The second one is in the relationship
with marginal persons as "others". She stressed that feminism
should be developed to correct misunderstanding of such
"others" in the West. Naomi Goldenberg, Returning Words to
Flesh: Feminism, Psychoanalysis, and the Resurrection of the
Body (Boston: Beacon Press, 1990), p. 5 and p. 213.
Another feminist, Carol Christ, argued that even the future
scholarship of Religious Studies should be seriously tackled
with the ignored feminist issues. See, Carol P. Christ,
"Mircea Eliade and the Feminist Paradigm Shift" in Journal
of Feminist Studies in Religion (Fall 1991), pp. 75-94.
2. Friedrick Schleiermacher, On Religion: Speeches to its
Cultural Despisers, translated by John Oman (New York:
Harper and Row Publishers, 1958), see first speech, "Defence",
pp. 3-21.
3. Rudolf Otto, The Idea of Holy; An Inquiry into the Neo-
Rational Factor in the Idea of the Divine and its Relation to
the Rational (1915), translated by John W. Harvey (London:
Oxford University Press, 1957), see Chapter 1 "The Rational
and the Non-Rational", pp. 1-4.
4. Paul Tillich, The Courage To Be (New Haven: Yale
University Press, 1952).
5. William James, The Varieties of Religious Experience: A
Study in Human Nature (1902) (New York, The Modern
Library, 1929), see Lecture XX, "Conclusion", pp. 475-509.
6. Jacques Waardenburg, Reflections on the Study of
Religion (The Hague: Muton Publishers, 1976), p. 222. G.
Van der Leeuw, La Structure de la mentalit‚ primitive
(Paris: Alcan, 1928) and L'homme primitive et la
religion (Paris: Alcan, 1940). Jung's influence on M.
Eliade, especially, can be found in the following articles:
Mac Linscott Ricketts, "The Nature and Extent of Eliade's
Jungianism" in Union Seminary Quarterly Review 25
(1970), pp. 211-234, and "In Defence of Eliade" in
Religion (Spring 1973), pp. 24-27.
7. John P. Dourley, C.G. Jung and Paul Tillich: The Psyche as
Sacrament (Toronto: Inner City Books, 1981), Love,
Celibacy and the Inner Marriage: Lecture to the C.G. Jung
Society of Ottawa, September 17 1983 (Ottawa: The Society,
1983), The Illness That We Are: Jung's Critique of
Christianity (Toronto: Inner City Books, 1984), "The
Challenge of Jung's Psychology for the Study of Religion" in
Studies in Religion/Sciences Religieuses (1989), pp.
297-311, "Some Implications of Jung's Understanding of
Mysticism" in Toronto Journal of Theology (1990),
The Goddess Mother of the Trinity: A Jungian
Implication (Lewiston: E. Mellen Press, 1990), and "Jung's
Impact on Religious Studies" in C.G. Jung and the
Humanities: Toward a Hermeneutics of Culture (New Jersey:
Princeton University Press, 1990), pp. 36-44.
David Miller, Christs: Meditations on Archetypal Images in
Christian Theology, Volume 1 (New York: The Seabury Press,
1981) and Three Faces of God; Traces of the Trinity in
Literature and Life (Philadelphia: Fortress Press, 1986).
8. Huston Smith, "Another World to Live In: Teaching the
Introductory Course Philosophically" in Teaching the
Introductory Course in Religious Studies: A Sourcebook
edited by Mark Juergensmeyer (Georgia: Scholars Press, 1991),
p. 215.
9. John Hick, "Foreword" in The Meaning and End of
Religion by W.C. Smith (New York: Harper and Row
Publishers, 1978), p. xvii.
10. James Fowler, Stages of Faith: The Psychology of Human
Development and the Quest for Meaning (San Francisco:
Harper and Row, 1991), see especially chapter 1.
11. David Wulff, "Psychological Approaches" in Contemporary
Approaches to the Study of Religion Vol. II: The Social
Sciences edited by Frank Whaling (Berlin: Mouton, 1985),
pp. 21-88, and Psychology of Religion: Classic and
Contemporary Views (New York: John Wiley and Sons, 1991).
BIBLIOGRAPHY
I C.G. Jung
i) Primary Sources
The Collected Works of C.G. Jung (Bollingen Series XX).
Trans. R.F.C. Hull (Princeton University Press, 1953-79). The
volume and paragraph numbering of the Collected Works is
identical to that of the Gesammelte Werke (Walter Verlag,
A.G. Olten).
---- 1. Psychiatric Studies.
---- 2. Experimental Researches.
---- 3. The Psychogenesis of Mental Disease.
---- 4. Freud and Psychoanalysis.
---- 5. Symbols of Transformation.
---- 6. Psychological Types.
---- 7. Two Essays on Analytical Psychology.
---- 8. The Structure and Dynamics of the Psyche.
---- 9i. The Archetypes and the Collective Unconscious.
---- 9ii. Aion: Researches into the Phenomenology of the
Self.
---- 10. Civilization in Transition.
---- 11. Psychology and Religion: East and West.
---- 12. Psychology and Alchemy.
---- 13. Alchemical Studies.
---- 14. Mysterium Coniunctionis.
---- 15. The Spirit in Man, Art, and Literature.
---- 16. The Practice of Psychotherapy.
---- 17. The Development of Personality.
---- 18. The Symbolic Life.
Letters of C.G. Jung. 2 vols. Princeton University Press,
1975.
Dream Analysis: Notes of the Seminar Given in 1928-1930.
Edited by William McGuire, New Jersey: Princeton University Press,
1981.
Memories, Dreams, Reflections. Glasgow: Collins Fount, 1982.
The Zofingia Lectures. Princeton, New Jersey: Princeton
University Press, 1983.
ii) Secondary Sources
Buber, Martin, Eclipse of God: Studies in the Relation Between
Religion and Philosophy. New York: Harper, 1952.
Charet, Francis Xavier, "Spiritualism and the Foundations of C.G.
Jung's Psychology", Ph.D. Dissertation, at the University of
Ottawa, 1988.
Coward, Harold, Jung and Eastern Thought. Albany: State
University of New York, Press, 1985.
Dourley, John P., C.G. Jung and Paul Tillich: the Psyche as
Sacrament. Toronto: Inner City Books, 1981.
----, Love, Celibacy and The Inner Marriage: Lecture to the
C.G. Jung Society of Ottawa, September 17. Ottawa: The Society,
1983.
----, The Illness that We Are: Jung's Critique of
Christianity. Toronto: Inner City Books, 1984.
----, "The Challenge of Jung's Psychology for the Study of
Religion," in Studies in Religion/Sciences Religieuses 18/3
(1989), pp. 297-311.
----, "Some Implications of Jung's Understanding of Mysticism" in
Toronto Journal of Theology (1990), pp 15-26.
----, The Goddess Mother of the Trinity: A Jungian
Implication. Lewiston: E. Mellen Press, 1990.
----, "Jung's Impact on Religious Studies" in C.G. Jung and the
Humanities: Toward a Hermeneutics of Culture. New Jersey:
Princeton University Press, 1990. pp. 36-44.
Edinger, Edward, Ego and Archetype. Baltimore: Penguin
Books, 1974.
----, The Creation of Consciousness: Jung's Myth for Modern
Man. Toronto: Inner City Books, 1984.
Ellenberger, Henri, Discovery of the Unconscious. New York:
Basic Books, 1970.
Evans, Richard I., Dialogue With Jung. New York: Praeger
Publishers, 1981.
Fordham, Michael, "Individuation and Ego Development", in The
Journal of Analytical Psychology (July 1958), pp. 115-130.
----, "The Empirical Foundation and Theories of the Self in Jung's
Works", in The Journal of Analytical Psychology (January
1963), pp. 1-23.
Forsyth, James, Freud, Jung and Christianity. Ottawa:
University of Ottawa Press, 1989.
Friedman, Maurice, Martin Buber's Life and Work: The Early
Years: 1878-1923. New York: E.P. Dutton, 1981.
----, Martin Buber's Life and Work: The Later Years, 1945-
1965. New York: E.P. Dutton, 1983.
From, Erik, To Have or To Be?. New York: Harper and Row,
Publishers, 1976.
Goldenberg, Naomi R., "Archetypal Theory After Jung" in
Spring 1975 (Zurich: Spring Publications, 1975), pp. 199-
220.
----, Changing of the gods: Feminism and the End of Traditional
Religions. Boston, Massachusetts: Beacon Press, 1979.
----, Returning Words to Flesh: Feminism, Psychoanalysis, and
the Resurrection of the Body. Boston, Massachusetts: Beacon
Press, 1990.
Goldwert, M., "Toynbee and Jung: The Historian and Analytical
Psychology - A Brief Comment" in Journal of Analytical
Psychology (1983), pp. 363-366.
Henderson, James L., "Jung and the Living Past" in British
Journal of Educational Studies 6:2 (1958), pp. 128-139.
----, "The Jungian Interpretation of History and Its Educational
Implications" in Jung in Modern Perspective edited by Renos
K. Papadopoulos and Graham S. Saayman. Houmlow: Wildwood House
Ltd., 1984. pp. 245-305.
Hiesig, James, Imago Dei. Associated University Press, 1979.
Homans, Peter, Jung in Context: Modernity and the Making of a
Psychology. Chicago and London: University of Chicago Press,
1979.
Jacobi, Jolande, "The Process of Individuation" in The Journal
of Analytical Psychology (July 1958), pp. 95-114.
Leeuw, G. Van der, La Structure de la Mentalite Primitive.
Paris: Alcan, 1928.
----, L'homme primitive et la religion. Paris: Alcan, 1940.
Miller, David L., Christs: Meditations on Archetypal Images in
Christian Theology, Volume 1. New York: The Seabury Press,
1981.
----, Three Faces of God: Traces of the Trinity in Literature
and Life. Philadelphia: Fortress Press, 1986.
Neumann, Eric, The Origins and History of Consciousness.
Bollingen Series XLII, Princeton University Press, 1973.
Ricketts, Maclinscott, "The Nature and Extent of Eliade's
Jungianism" in Union Seminary Quarterly Review 25 (1970),
pp. 211-234.
----, "In Defence of Eliade" in Religion (Spring 1973), pp.
13-34.
Samuels, A., Jung and the Post-Jungians. London: Routledge
and Kegan Paul, 1985.
Stevens, A., Archetypes: A Natural History of the Self. New
York: Quill Books, 1983.
Storr, Anthony, "Individuation and the Creative Process" in The
Journal of Psychology (1983), pp. 329-343.
Toynbee, Arnold, "The Value of C.G. Jung's Work for Historians" in
The Journal of Analytical Psychology (May 1956), pp. 193-
194.
----, "A Message" in Carl Gustav Jung 1875-1961: A Memorial
Meeting. New York, December 1961. New York: The Analytical
Psychology Club Publication, 1962. p.41.
----, "Critical Notes" of The Undiscovered Self by C.G. Jung in
Journal of Analytical Psychology (1958), pp. 63-64.
----, "Aspects of Psycho-History: Higher Forms of Civilization
Successfully Balance the Dynamic and the Stable Modalities of Human
Existence" in Main Currents in Modern Thought 29 (1972), pp.
44-46.
Von Franz, Marie-Louise, C.G. Jung: His Myth in Our Time.
Boston: Beacon Press, 1987.
Wehr, Demaris S., Liberating Archetypes. Boston: Beacon
Press, 1987.
iii) Other Works in Relation to C.G. Jung.
Alford, C. Fred, Melanie Klein and Critical Social Theory: An
Account of Politics, Art, and Reason Based on Her Psychoanalytic
Theory. New Haven: Yale University Press, 1989.
Almond, Philip C., Mystical Experience and Religious
Doctrine. New York: Mouton Publishers, 1982.
Brightman, E.S., A Philosophy of Religion. New York:
Greenwood Press, 1940.
Freud, S., "Totem and Taboo: Some Point of Agreement Between the
Mental Lives of Savages and Neurotic." In: The Standard Edition
of the Completed Psychological Works of Sigmund Freud, Vol. 13.
London: Hogarth Press, 1953. pp. 1-161. (First German Edition in
one volume, 1913).
----, "Three Essays on the Theory of Sexuality" In: Standard
Edition, Vol. 7, pp. 135-244.
----, "The Future of an Illusion", In: Standard Edition,
Vol. 21., 1961. pp. 1-56. (First German Edition, 1929).
----, "Civilization and its Discontents" In: Standard
Edition, Vol. 21., 1961. pp. 64-145.
----, "Moses and Monotheism: Three Essays" In: Standard
Edition, Vol. 23., 1964. pp. 7-137. (Original German Edition,
1939).
Greenberg, Jay R., and Mitchell, Stephen A., Object Relations in
Psychoanalytic Theory. Massachusetts, Cambridge: Harvard
University Press, 1983.
James, William, The Varieties of Religious Experience: A Study
in Human Nature (1902). New York: The Modern Library, 1929.
Klein, Melanie, Love, Guilt, and Reparation and Other Work 1921-
1945. London: Hogarth Press, 1975.
Otto, Rudolf, Das Heilige (Marburg, 1917). Translated by
John W. Harvey as The Idea of the Holy: An Inquiry into the Neo-
Rational in the Idea of the Divine and its Relation to the
Rational (1915). New York: Oxford University Press, 1957.
Shepard, Leslie A., ed., Encyclopedia of Occultism and
Parapsychology. vol.3. Detroit: Gale Research, 1985.
II.W.C. Smith
i)Primary Sources
Smith, W.C. "Canadian Youth Congress" in The Canadian Forum
16 (July 1936), pp 16-18.
----, Modern Islam in India: A Social Analysis. Lahore:
Minerva, 1943.
----, Pakistan as an Islamic State. Lahore: Sh. M. Ashraf,
'1951' (sc. 1954).
----, "The Muslims and the West" in Foreign Policy Bulletin
(October 1951), pp 5-7.
----, "The Importance of Muhammad" in The Canadian Forum
(April 1954) pp 135-136.
----, "The Intellectuals in the Modern Development of the Islamic
World" in Social Forces in the Middle East edited by Sydney
Nettleton Fisher, New York: Cornell University, 1955. pp 190-204.
----, "The Place of Oriental Studies in a Western University" in
Diogenes 16 (Winter 1956), pp 104-111.
----, "The Christian and the Near East Crisis", in The
Presbyterian Record 82 (January 1957), pp 16-17.
----, "Islam in the Modern World" in Current History,
Volume 33 (June 1957), pp 321-325.
----, Islam in Modern History. Princeton: Princeton
University Press, 1957.
----, "Comparative Religion: Whither- and Why?" The History of
Religions: Essays in Methodology. Edited by Mircea Eliade and
Joseph M. Kitagawa. Chicago: The University of Chicago Press,
1959: pp. 31-58.
----, "Some Similarities and Differences Between Christianity and
Islam" in The World of Islam: Studies in Honour of Philip K.
Hitti, London: Macmillan and Co., Ltd., 1960. pp 47-59.
----, "Christianity's Third Great Challenge", in Christian
Century, 77 (April 27, 1960), pp. 505-508.
----, "The Comparative Study of Religion in General and the Study
of Islam as a Religion in Particular", in Colloque sur la
sociologie musulmane: Actes, 11-14 Septembre 1961. Bruxelles:
Publications du Centre pour l'‚tude des problŠmes du monde musulman
contemporain, 1962, pp. 217-231.
----, The Faith of Other Men. Toronto: Canadian
Broadcasting Corporation, 1962.
----, The Meaning and End of Religion: A New Approach to the
Religious Traditions of Mankind. New York: Macmillan, 1963.
----, " 'The Ulama' in Indian Politics" in Politics and Society
in India edited by C.H. Philips. London: George Allen and Urwin
Ltd., 1963. pp 39-51.
----, "Non-Western Studies: The Religious Approach" in A Report
on an Invitational Conference on the Study of Religion in the State
University held October 23-25, 1964 at Indiana University Medical
Center Indianapolis. New Haven: The Society for Religion in
Higher Education, 1964. pp 50-67.
----, Modernization of a Traditional Society. Bombay,
Calcutta, etc.: Asia Publishing House, 1965.
----, "Secularism: The Problem Posed", in Seminar 67
(1965), pp. 10-12.
----, "Islamic Near East: Intellectual Role of Librarianship" in
Area Studies and the Library, Chicago: The University of
Chicago Press, 1966. pp 81-95.
----, Questions of Religious Truth. New York: Charles
Scribner's Sons; and London: V. Gollancz Ltd., 1967.
----, "The Mission of the Church and the Future of Missions" in
The Church in the Modern World: Essays in Honour of James
Sutherland Thomson. Toronto: The Ryerson Press, 1967. pp 154-
170.
----, "University Studies of Religion in a Global Context" in
Study of Religion in Indian Universities: A Report of the
Consultation held in Bangalore in September, 1967. Bangalore:
Bangalore Press, 1967. pp 74-87.
----, "Secularity and History of Religion." In The Spirit and
Power of Christian Secularity. Edited by Albert Schlitzer.
Notredam: University of Notredam Press, 1969: pp. 33-58; discussion
follows, pp. 59-70.
----, "Religions Atheism? Early Buddhist and Recent American."
In Comparative Religion: The Charles Strong Trust Lectures 1961-
1970. Edited by John Brown. Leiden: E.J. Brill, 1972: pp. 53-
81.
----, "On the Comparative Study of Religion." Ways of
Understanding Religion. Edited by Walter H. Capps. Nova
Scotia: The Macmillan Company, 1972: pp. 190-203.
----, "Programme Notes for a Mitigated Cacophony" in The
Journal of Religion 53 (July 1973), pp. 377-381. [a review
article on R.C. Zaehner, Concordant Discord, 1970.]
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(Autumn 1973), pp 106-114.
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