scholarly journals Interreligious Dialogue: From Coexistence To Proexistence (Understanding The Views of Mukti Ali and Hans Kung)

2018 ◽  
Vol 5 (2-1) ◽  
Author(s):  
Singgih Basuki
Keyword(s):  
Direct Effect ◽  
Human Life ◽  
Interreligious Dialogue ◽  
Interfaith Dialogue ◽  
Religious People ◽  
Hans Küng ◽  
Global World ◽  
Common Vision

The present and future worlds are pluralistic. Globalization has a direct effect on all aspects of human life, including religious patterns. The life of religious people in this global world should have a proper vision of their religion and other communities with a positive awareness of diversity. Each community should be aware of the existence of its own group and other groups with all the differences. Herein lies the importance of interreligious dialogue. Initially, the purpose of the interreligious dialogue is to foster pluralistic awareness of tolerance (co-existence) so that people can live together peacefully; however, the present and future dialogues must be actively involved in inter-religious cooperation programs (co-existence) to solve humanitarian problems. Among the initiators of the interfaith dialogue in the context of global life are Mukti Ali and Hans Kung. Although their intellectual and theological base is different, they both share a common vision, mission and a great agenda of interfaith dialogue in order to achieve a dynamic peace.

scholarly journals Religions, Violence, and Interdiciplinary Dialogue

2018 ◽  
Vol 19 (2) ◽  
pp. 171
Author(s):  
A. Singgih Basuki
Keyword(s):  
Human Life ◽  
Interreligious Dialogue ◽  
Religious Communities ◽  
Religious People ◽  
Attitudes And Behaviors ◽  
And Behaviors ◽  
The Universe ◽  
Opposite Attitude

Religion, as a moral source, a critic and a perpetrator of change, should be able to tame the behavior of its followers to act in a polite, careful, respectful, and wise manner. In fact, not all attitudes and behaviors of the religious people reflect that, instead, they show an opposite attitude of anarchism and violence. By religion, it is expected that human life is better, wiser, more humane, and more responsible. Besides, by the religion, it is also expected that humans can get closer to God of the universe and live in peace. In the context of interreligious relationships, the reality shows leverage differences, not religious equalities. As a result, there are tensions that trigger conflict and violence between religious communities. One possible solution to overcome the violence in religion is to intensify interreligious dialogue.[Agama sebagai sumber moral, sebagai kritik dan sekaligus sebagai pelaku perubahan, seharusnya bisa menjinakkan perilaku umatnya untuk bertindak secara santun, hati-hati, menghormati sesama, bijaksana serta berkeadilan. Pada kenyataannya, tidak semua sikap dan perilaku umat beragama mencerminkan hal tersebut, justru memperlihatkan sikap yang sebaliknya yakni anarkis dan melakukan kekerasan. Dengan agama seharusnya kehidupan manusia menjadi lebih baik, lebih adil, lebih bijaksana, lebih menyayangi sesama, lebih manusiawi, lebih bertanggung jawab. Dengan agama pula manusia bisa mendekatkan diri kepada Tuhan semesta alam dan hidup secara damai. Dalam konteks hubungan antar agama, yang terjadi adalah saling mengungkit perbedaan-perbedaan, bukan persamaan-persamaan agama. Akibatnya timbul ketegangan yang memicu konflik dan kekerasan antar umat beragama. Salah satu solusi mengatasi kekerasan dalam agama adalah dengan mengintensifkan dialog interreligius.]

Theoretical Locations of Mugabeism, Land “Terrorism,” and Third Chimurenga Neo-Coloniality Discourse in Zimbabwe: A Rejoinder of a Revolutionary

2018 ◽  
Vol 49 (3) ◽  
pp. 191-211 ◽  
Author(s):  
Munoda Mararike
Keyword(s):  
Human Life ◽  
Belief Systems ◽  
Economic Structure ◽  
Magnetic Effect ◽  
Frantz Fanon ◽  
Fidel Castro ◽  
The Subject ◽  
Rhetorical Force ◽  
Che Guevara ◽  
Common Vision

The subject of coloniality is a phenomenon of consciousness. It explores belief systems, culture, and ethics using conviction and rhetorical force. Mugabe is good at captivating rhetoric. His sophisticated philosophical conundrum derives from modernity, emancipation as it looks at land as a political and economic structure of decolonization. Thus, in him, the belief of self-consciousness and conviction leads to positive confrontation and violence. Peace is universally known to be a product of protracted violence. Zimbabwe went through a war of colonial genocide and mass massacres in the Second Chimurenga. Mugabe’s decolonial agenda is an epistemological extension of coloniality and neo-colonial struggles originated and revisited by Amilcar Cabral, Frantz Fanon, Walter Rodney, Che Guevara, Fidel Castro, and Samora Machel. Mugabeism thrives on instilling fear into the perpetrators of violence and imperialism by using rhetoric. The doctrine—therefore—reaffirms emancipation and empowerment through postcolonial agrarian revolution rather than “land grabs.” Its magnetic effect is like opposite poles of a magnet—revolutionary versus dictatorship—sharply in contra-distinction with repression, barbarism, and cannibalism. Mugabeism means working toward a common vision of human life for Africans, it means emancipation and freedom. It is a life which is not dependent on an imposed superstructure of oppression of Blacks by Caucasians.

scholarly journals Philosophies of interreligious dialogue: Practice in search of theory

2011 ◽  
Vol 1 (1) ◽  
pp. 16-24 ◽  
Author(s):  
Oddbjørn Leirvik
Keyword(s):  
Civil Society ◽  
Religious Education ◽  
Emmanuel Levinas ◽  
Interreligious Dialogue ◽  
Interfaith Dialogue ◽  
Faith Communities ◽  
Different Types ◽  
The Difference ◽  
Mutual Change

In this article, I discuss how insights from Martin Buber’s and Emmanuel Levinas’ philosophies of dialogue have enlightened my own experience of inter-faith dialogue in Norway. Central perspectives here are Buber’s notion of ’the realm of the between’ and Levinas’ emphasis on asymmetry and vulnerability. Some other philosophers’ reasonings about dialogue are also considered, from the overall perspective of ’practice in search of theory’. In connection with a distinction be-tween different types of dialogue (’spiritual’ and ’necessary’), the difference between government initiated ’dialogue’ and initiatives originating from the faith communities (i.e., civil society) are discussed. The last part of the article analyses the notion of ’(mutual) change’ which is often brought forward when discussing the aims of interfaith dialogue. In this connection, religious education in school is also considered as a possible arena for dialogue—and ’change’.

The Faiths of Others

2021 ◽  
Author(s):  
Thomas Albert Howard
Keyword(s):  
Religious Pluralism ◽  
Turning Points ◽  
Interreligious Dialogue ◽  
Interfaith Dialogue ◽  
Modern History ◽  
Modern Age ◽  
Critical Attention ◽  
History Of ◽  
Insight Into

In recent decades, organizations committed to interreligious or interfaith dialogue have proliferated, both in the Western and non-Western worlds. Why, how so, and what exactly is interreligious dialogue? These are the touchstone questions of this book, the first major history of interreligious dialogue in the modern age. The book narrates and analyzes several key turning points in the history of interfaith dialogue before examining, in the conclusion, the contemporary landscape. While many have theorized about and/or practiced interreligious dialogue, few have attended carefully to its past, connecting its emergence and spread with broader developments in modern history. Interreligious dialogue — grasped in light of careful, critical attention to its past — holds promise for helping people of diverse faith backgrounds to foster cooperation and knowledge of one another while contributing insight into contemporary, global religious pluralism.

Introduction

2021 ◽  
pp. 1-29
Author(s):  
Thomas Albert Howard
Keyword(s):  
New York ◽  
Social Action ◽  
Interreligious Dialogue ◽  
Interfaith Dialogue ◽  
Intercultural Dialogue ◽  
Early Twenty ◽  
Starting Point ◽  
History Of ◽  
Late Twentieth ◽  
Ethical Significance

This chapter begins with discussion of the three organizations drawn from numerous comparable ones established in the late twentieth and early twenty-first centuries: the interfaith center of New York, the Interreligious Council of Bosnia and Herzegovina, and the King Abdullah bin Abdulaziz International Centre for Interreligious and Intercultural Dialogue (KAICIID). The chapter seeks to understand where interreligious dialogue came from and where is it headed. It also evaluates its broader historical, social, and ethical significance. The chapter hazards answers to these questions through an inquiry into several major turning points in the history of interreligious dialogue, for even as many today extol, practice, theorize, and/or theologize about interreligious dialogue, few have attended carefully to its genesis and past. The chapter takes the premodern world as a starting point, where it examines several harbingers of interreligious dialogue. Canvassing the premodern world for harbingers helps us to see that while contemporary interfaith dialogue is in some respects a novelty, it is nonetheless not altogether discontinuous with the past. Ultimately, the chapter recognizes the distinction between interfaith dialogue and interfaith social action.

From exclusion to inclusion: women and interfaith dialogue in the Mediterranean area

2018 ◽  
pp. 221-236
Author(s):  
Francesco Antonelli ◽  
Elisabetta Ruspini
Keyword(s):  
Mediterranean Area ◽  
Interreligious Dialogue ◽  
Interfaith Dialogue ◽  
Intercultural Dialogue ◽  
Mutual Understanding ◽  
Uniform Region ◽  
Working Together ◽  
The Mediterranean ◽  
And Migration ◽  
Intellectual Elites

This chapter details women's contribution to interfaith dialogue in the Mediterranean. This area is often referred to a uniform region and usually depicted as highly problematic, since conflicts and migration flows pose considerable risks to the security of the entire region. Moreover, the Mediterranean is not only an area of crisis and conflict, but also a space for opportunities and dialogue. Interreligious dialogue is a powerful tool for achieving peace and stability. Today, institutions for intercultural dialogue and cooperation, religious representatives, and interfaith organizations are working together to build mutual understanding in the region. This chapter shows that the interreligious dialogue has been changing its nature through a twofold enlargement centred on the gender dimension: vertical, by women belonging to intellectual elites; and horizontal, through a growing involvement of civil society.

scholarly journals THE DIALOGUE OF RELIGIONS AND ONTOLOGICAL INCOMPLETENESS Of a HuMAN Being

2019 ◽  
Vol 19 (3-4) ◽  
pp. 5-11
Author(s):  
E. V Maksimova
Keyword(s):  
Virtual Reality ◽  
Middle East ◽  
Southeast Asia ◽  
Religious Life ◽  
Religious Studies ◽  
Interreligious Dialogue ◽  
Spiritual Needs ◽  
Human Being ◽  
Religious Traditions ◽  
Global World

The article is devoted to the peculiarities of ontological incompleteness of a human being in connection with the possibility of spiritual help from religious traditions. The author shows how the unified ontological substitution of spiritual existence with virtual reality is carried out in the global world. The article investigates the potential of interreligious dialogue in search for new forms of contact with the universal anthropological risks of virtualization, individualization and alienation of man from his spiritual needs. The experience of religious interaction, features of intra-religious life of communities and modern attitude of churches to each other and to people are analyzed on the basis of Religious Studies fieldwork in Russia, in the countries of Southeast Asia and the Middle East.

scholarly journals Interfaith Directory

1989 ◽  
Vol 6 (1) ◽  
pp. 162-163
Author(s):  
Mumtaz Ahmad
Keyword(s):  
New York ◽  
World Wide ◽  
Interreligious Dialogue ◽  
Interfaith Dialogue ◽  
Academic Institutions ◽  
Religious Expression ◽  
The World ◽  
Human Family ◽  
Opening Up ◽  
Spiritual Unity

The cause of interfaith dialogue, understanding and what is sometimesdescribed as "the wider ecumenismn has gained considerable momentum inrecent years. While interfaith conflicts and sectarian tensions continue to hitthe headlines, efforts to build bridges and arrive at some degree of mutualunderstanding are also underway. Recent years have witnessed the emergenceof many groups, agencies and organizations around the globe that are workingin the field of interreligious dialogue and understanding. These groupingshave held numerous interfaith seminars, cqnferences and workshops and havecontributed significantly in opening up new channels of communication andwider avenues of concord among the hitherto contending religious communityleaders. One such organization is The Council for the World's Religions (CWR).a New York based organization which aims to bring believers of all faithsinto mutual friendship and collaboration in the service of God and humanity.The Interfaith Directory sponsored by the CWR is one important step towarddisseminating information about other organizations and agencies workingfor interreligious harmony and concord.The Directory lists names, addresses and activities of about seven hundredinterfaith organizations throughout the world. These organizations have beenlisted in five different categories: 1) organizations with multifaith membership;2) organizations relating to two or three religions; 3) organizations basedon one religion. but with outreach to other religions; 4) universalist movementsfor spiritual unity; and 5) academic institutions which are also centers ofinterfaith dialogue and encounter. Some organizations receive multiple entriesbecause of the varied nature of their activities and programs. The Directoryalso includes two very useful indeces, one alphabetical and the othergeographical. As has been noted by the editor, these organizations may varyconsiderably in size, resources and effectiveness but all of them share thecommon goal of interreligious harmony. Francis Clark has contributed a verythoughtful introduction to the volume in which he discusses present trendsin the world-wide interfaith movement. He rightly points out that the interfaithmovement "is a deeper religious expression of the new sense of oneness ofthe human family and the new awareness of our coounon responsibilities,dangers and destiny in our one shared habitat." However, he is not oblivious ...

INTER-RELIGIOUS DIALOGUE AS A MEDIUM OF CONTEMPORARY ISLAMIC DA’WAH

2019 ◽  
Vol 36 (1) ◽  
pp. 1-11
Author(s):  
Jaffary Awang ◽  
Umar Faruk ◽  
Hasnan Bin Kasan
Keyword(s):  
Information Exchange ◽  
Interreligious Dialogue ◽  
Interfaith Dialogue ◽  
Muslim Community ◽  
Religious Dialogue ◽  
The Masses

Abstract. Interfaith dialogue is a form of discussion and information exchange between the devotees of different religions, while da’wah is a form of preaching to Islam. In the context of opportunity, Muslims should accept the challenge of participation in interfaith dialogue. So thus preparation and knowledge about da’wah and interreligious dialogue has become a necessity before involving in interfaith dialogue. Based on the nature of inter-religious dialogue that emphasizes on openness, willingness to listen to different views and based on knowledge, then this method should be taken seriously by the Muslim in the context of contemperory da’wah to propagate Islam to the masses. Finally this paper concluded interfaith dialogue in Malaysia has a great potential and in the growing interest among the Muslim community in particular. Abstrak. Dialog antaragama adalah bentuk diskusi dan pertukaran informasi antara para pemeluk agama yang berbeda, sementara dakwah adalah bentuk dakwah kepada Islam. Dalam konteks kesempatan, umat Islam harus menerima tantangan partisipasi dalam dialog antaragama. Jadi persiapan dan pengetahuan dakwah dan dialog antaragama telah menjadi kebutuhan sebelum terlibat dalam dialog antaragama. Berdasarkan pada sifat dialog antar agama yang menekankan pada keterbukaan, kesediaan untuk mendengarkan pandangan yang berbeda dan berdasarkan pada pengetahuan, maka metode ini harus ditanggapi dengan serius oleh Muslim dalam konteks kontekstualisasi dakwah untuk menyebarkan Islam kepada massa. Akhirnya makalah ini menyimpulkan dialog antaragama di Malaysia memiliki potensi besar dan dalam minat yang tumbuh di kalangan komunitas Muslim pada khususnya. 

Political Secularism

2009 ◽  
Author(s):  
Rajeev Bhargava
Keyword(s):  
Political Theory ◽  
Human Life ◽  
Normative Structure ◽  
Religious People ◽  
The Future ◽  
Secular State

This article examines the flaws and criticism on political secularism. It explains that secularism is a beleaguered doctrine and it is also contested in political theory. Critics of secularism claim that it is linked to a flawed modernization, has a mistaken view of rationality and its importance in human life, and fails to appreciate the importance of communities in the life of religious people. This article discusses the conceptual and normative structure of secularism and evaluates what ethical gains or losses might ensue in the movement from a secular state to one that grants more importance to religion. It suggests that the Indian version of secularism is a modern alternative to its mainstream Western counterpart, one from which everyone may benefit in the future.

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