
Contents
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1. Doctrinal Truth and Salvific Efficacy: Two Ways of Conceptualizing the Threefold Typology 1. Doctrinal Truth and Salvific Efficacy: Two Ways of Conceptualizing the Threefold Typology
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2. The Early Phase (September 1893 to March 1894): Salvific and Doctrinal Pluralism and the Ideal of a “Universal Religion” 2. The Early Phase (September 1893 to March 1894): Salvific and Doctrinal Pluralism and the Ideal of a “Universal Religion”
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3. The Middle Phase (September 1894 to May 1895): A Vedāntic Universal Religion Based on the Three Stages of Dvaita, Viśiṣṭādvaita, and Advaita 3. The Middle Phase (September 1894 to May 1895): A Vedāntic Universal Religion Based on the Three Stages of Dvaita, Viśiṣṭādvaita, and Advaita
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4. The Final Phase (Late 1895 to 1901): A Vedāntic Universal Religion Based on the Four Yogas 4. The Final Phase (Late 1895 to 1901): A Vedāntic Universal Religion Based on the Four Yogas
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5. Vivekananda on the Definition of Religion, Degrees of Salvific Efficacy, and the Problem of Conflicting Religious Truth-Claims 5. Vivekananda on the Definition of Religion, Degrees of Salvific Efficacy, and the Problem of Conflicting Religious Truth-Claims
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6. The Problem of Non-Substantialist Buddhism: Addressing Ninian Smart’s Objection 6. The Problem of Non-Substantialist Buddhism: Addressing Ninian Smart’s Objection
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7. The Contemporary Relevance of Vivekananda’s Vedāntic Universal Religion 7. The Contemporary Relevance of Vivekananda’s Vedāntic Universal Religion
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3 Grounding Religious Cosmopolitanism: Three Phases in the Evolution of Vivekananda’s Doctrine of the Harmony of Religions
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Published:February 2022
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Abstract
Chapter 3 argues that Vivekananda’s views on the harmony of religions evolved from 1893 to 1901 in three phases. In the first phase from September 1893 to March 1894, Vivekananda defended the equal salvific efficacy of the major world religions but claimed that a “universal religion” that would harmonize all the world religions was an “ideal” that did not yet exist. In the second phase from September 1894 to May 1895, he claimed that the universal religion already exists in the form of Vedānta, which he expounded in terms of the “three stages” of Dvaita, Viśiṣṭādvaita, and Advaita. However, by late 1895, he abandoned his earlier attempt to ground the harmony of religions in the three stages of Vedānta. Instead, he held that every religion corresponds to at least one of the four Yogas, each of which is a direct and independent path to salvation.
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