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Debating Vivekananda: A Reader ed. by A. Raghuramaraju (review)

Debating Vivekananda: A Reader ed. by A. Raghuramaraju (review) values, it is simply just wrong. One problem with it, although she does not raise it, is that there is no reciprocal right for wives to beat recalcitrant husbands. Dakake points out that this penalty comes after far lighter ones designed to improve behavior, that Islam criticizes violence among married couples, and so on, and finally that any beating might well be meant only to be very mild or just symbolic. She even quotes a recent book that argues, to my mind entirely falsely, that the Arabic term in ques- tion should not be translated as beating at all (p. 1796). But here is the problem. In a pious work one has to present an interpretation of the text that makes sense of the language and also of our view of morality today. These have to cohere. But in a phil- osophical approach to religion those parts of scripture that are tough to integrate into what we now think is right have to be explained in some way. It is no good trying to find a way to use words that simply makes everything fit nicely; one needs some theory of why God spoke in a certain way in http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Philosophy East and West University of Hawai'I Press

Debating Vivekananda: A Reader ed. by A. Raghuramaraju (review)

Philosophy East and West , Volume 67 (2) – Apr 25, 2017

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Publisher
University of Hawai'I Press
Copyright
Copyright © 2008 University of Hawai'i Press.
ISSN
1529-1898

Abstract

values, it is simply just wrong. One problem with it, although she does not raise it, is that there is no reciprocal right for wives to beat recalcitrant husbands. Dakake points out that this penalty comes after far lighter ones designed to improve behavior, that Islam criticizes violence among married couples, and so on, and finally that any beating might well be meant only to be very mild or just symbolic. She even quotes a recent book that argues, to my mind entirely falsely, that the Arabic term in ques- tion should not be translated as beating at all (p. 1796). But here is the problem. In a pious work one has to present an interpretation of the text that makes sense of the language and also of our view of morality today. These have to cohere. But in a phil- osophical approach to religion those parts of scripture that are tough to integrate into what we now think is right have to be explained in some way. It is no good trying to find a way to use words that simply makes everything fit nicely; one needs some theory of why God spoke in a certain way in

Journal

Philosophy East and WestUniversity of Hawai'I Press

Published: Apr 25, 2017

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