scholarly journals I’tibariat: A New Possible Theoretical Basis for Interreligious Dialogue

2019 ◽  
Vol 74 (2) ◽  
Author(s):  
Javad Taheri
Keyword(s):  
Theoretical Basis ◽  
Religious Diversity ◽  
Interreligious Dialogue ◽  
Religious Language ◽  
Mutual Understanding ◽  
Human Beings ◽  
Religious Dialogue ◽  
Human Intellect

The so-called »theory of I’tibariat«, as formulated by Muhammad Hussein Tabataba’i, is unprecedented in the philosophical and theological tradition of Islamic thinking. »I’tibariat«, i.e. »conventions«, are related to what have been necessitated and conventioned by human beings. I’tibariat can differ among different groups of people and usually vary from one culture to another, but at the same time, they have some main common aspects. Allamah asserts that many cultural and religious conceptions have their roots in I’tibariat. He explains how these conventions are being made by people in order to fulfil their spiritual and material necessities. This justifies how cultural and religious categories and concepts are different cross-culturally and inter-religiously. Analyzing religious language as a product of imaginative power of human intellect can testify that religious diversity is a function of the circumstances of lives of human beings. With this explanation, inter-religious dialogue can be attained first and foremost with the opinion that mutual understanding is possible through the language which is principally I’tibari.

scholarly journals A Comparative Analysis of Religious Education in Europe and Educational Guidelines in the Framework of Interreligious dialogue and a Culture of Peace

2018 ◽  
Vol 9 (1) ◽  
pp. 47-56
Author(s):  
Luis Del Espino Díaz
Keyword(s):  
Comparative Analysis ◽  
Religious Education ◽  
Religious Diversity ◽  
Interreligious Dialogue ◽  
Human Beings ◽  
Social Equality ◽  
Starting Point ◽  
Different Types ◽  
Culture Of Peace ◽  
Globalized World

AbstractThe phenomenon of migration that typifies a globalized world has created a society characterized by cultural and religious diversity. This has led to different types of conflict. States cannot disregard the current situation, and so intercultural strategies that encourage interreligious dialogue aimed at building a culture of peace must be part of educational curricula. This article analyses the religious education implemented in most European states so that using this material as a starting point, educational guidelines and strategies can be developed to make religious education into a subject that can contribute to the welfare of all human beings in a globalized world, valuing cultural diversity and social equality.

scholarly journals Membingkai Ruang Dialog Beragama: Belajar dari Hans Kung dan Seyyed Hossein Nasr

2018 ◽  
Vol 4 (2) ◽  
pp. 165
Author(s):  
Marz Wera
Keyword(s):  
Religious Pluralism ◽  
Religious Diversity ◽  
Interreligious Dialogue ◽  
Global Ethics ◽  
Hans Küng ◽  
Perennial Philosophy ◽  
Religious Plurality ◽  
Religious Dialogue

ABSTRACT: Religious pluralism in Indonesia is currently in a state of confusion. The reality of religious diversity is insulated by misguided and superficial interpretations. The space for religious dialogue is entangled by group selfishness, squeezed by religious formalism, as well as claims of theological truth. The approach of dialogue, both exclusivism and inclusivism and even pluralism, has not been able to knit religious plurality. Traditions, symbols, rituals, ethical dimensions and the universal core in religions as a precondition of dialogue are actually a ignored. Such pluralism leads to the relativism of the teachings of religions. In that context, the author offers two approach concepts as a new way of interreligious dialogue. '' Global Ethics '' by Hans Kg and '' Perennial Philosophy '' by Seyyed Hossein Nasr. These two concepts provide an understanding of the unique and unique dimensions of religions that must be observed and should not be ignored. KEYWORDS: global ethics, Perennial Philosophy, traditions, dialogue, exclucivism, inclusivism, pluralism

Interfaith relations and the global church

2017 ◽  
Vol 114 (1) ◽  
pp. 52-62
Author(s):  
Shanta Premawardhana
Keyword(s):  
Religious Diversity ◽  
Interreligious Dialogue ◽  
Colonial Period ◽  
Early Church ◽  
Human Beings ◽  
Interfaith Relations ◽  
History Of ◽  
Global Church ◽  
Theological Methodology ◽  
Early Human

Ever since early human beings were able to seek meaning and purpose in life, religious diversity has existed. Jesus and the early Church needed to navigate this reality as well. Through most of the five hundred year history of the colonial period, Western Christians neglected to address this question with the seriousness it requires, mostly because of a theological attitude of Christian superiority and triumphalism that accompanied the colonial movement. Notable exceptions include the 1893 World’s Parliament of Religions convened in Chicago by a Presbyterian minister and chaired by a Swedenborgian layman, and the 1910 International Mission Conference convened in Edinburgh that gave birth to the modern ecumenical movement. This article will lay out the key theological touch points in the global ecumenical movement’s journey toward interreligious dialogue from 1910 to the present day. It will also offer a proposal for addressing challenges and promises of theological methodology if we were to take seriously the reality of religious diversity.

scholarly journals THE CONCEPT AND PRACTICE OF INTER-RELIGIOUS DIALOGUE IN AFRICA

2020 ◽  
Author(s):  
Patrick U. Nwosu
Keyword(s):  
21St Century ◽  
Analytical Methods ◽  
Interreligious Dialogue ◽  
The Other ◽  
Human Beings ◽  
Pluralistic Society ◽  
Religious Traditions ◽  
Religious Dialogue

One major challenge adherents of different religions face, particularly in Nigeria is how to relate their faith with the truth of the other religious traditions. The shrinkage of space in the 21st century has made actual the fact that great number of human beings of diverse religious affiliations exist. The diverse religious traditions, practiced out there can no longer be suppressed or exterminated by sword. Thus, the concept of interreligious dialogue is placed in the front burner of contemporary discourse. The paper offers an ecumenical approach to the understanding and practice of interreligious dialogue within a pluralistic society. The discourse is applying historical and analytical methods, argues that interreligious dialogue is a sure path that promotes respect among members of different religions. The paper suggests practical ways of engaging in dialogue with adherents of other religions and concludes that exclusivist and inclusivity positions have no grounds for real religious acceptance.

scholarly journals The Intellectualisation of the Malay Language in Interreligious Dialogue

2019 ◽  
pp. 1614-1619
Author(s):  
Munif Zarirruddin Fikri Nordin
Keyword(s):  
Close Association ◽  
Language Planning ◽  
Interreligious Dialogue ◽  
Religious Language ◽  
National Language ◽  
Mutual Understanding ◽  
Religious Truth ◽  
Strong Potential

The Malay language is the national language of Malaysia’s multireligious and multiracial society. Due to a close association between Islam and Malay, the Muslim hegemony controls the religious truth of the meaning and interpretation in the Malay language. However, to enhance the role of the Malay language to be an inclusive religious language, it is important to intellectualise the language through interreligious dialogue in Malaysia. The study aims at (1) analysing the needs of the intellectualisation of the Malay language as a religious language in Malaysian interreligious dialogue, and (2) explaining the process of the intellectualisation of the Malay language in Malaysian interreligious dialogue. The main approaches of the study are Syed Hussein Alatas (1977) idea of intellectualism in the sociology of development and Asmah Haji Omar (1993) suggestion of intellectualisation in language planning. There are two types of data. Firstly, the news on interreligious dialogue in Berita Harian, an online Malay newspaper. Secondly, the answers given by four sociolinguists in their interviews covering questions on the needs and the process of the intellectualisation of the Malay language. The intellectualisation of the Malay language refers to the ability of the language to express intellectually the religious messages of all religions in Malaysia, which can be done through two different ways: linguistic and non-linguistic perspectives. The findings suggest that the intellectualisation of the Malay language as a religious language in Malaysian interreligious dialogue has strong potential for strengthening mutual understanding, respect and tolerance among the followers of different religions who participate in the dialogue.

PERSPEKTIF JHON PAULO FREIRE DAN KI HADJAR DEWANTARA TERHADAP INTEGRASI INTELEKTUALITAS DAN MORALITAS PESERTA DIDIK DALAM MENYADARI KEMAJEMUKAN DI INDONESIA

Edupedia ◽  
2018 ◽  
Vol 2 (2) ◽  
pp. 73-83
Author(s):  
Ahmad Dahri
Keyword(s):  
Paulo Freire ◽  
Educational Process ◽  
Social Classes ◽  
Mutual Understanding ◽  
Human Beings ◽  
The Real ◽  
National Education ◽  
Purpose Of Education ◽  
Plural Society ◽  
Knowledge And Practice

The real purpose of education is humanizing human beings. The most prominent thing in humanity is diversity, plurality or multiculturality. Indonesia is a country consisting of a plural society. This should be realized by all individuals in this nusantara society. Providing awareness of the existence of mulitikulturalitas or pluralism can be pursued in the educational process. For the sake of this interest, then in the educational process there must be some kind of integralization effort between forming the intellect and morality of learners. The function of integralization of moral and intellectual education is to know more about diversity then combine with knowledge and practice with morality then achieve the purposes of national education. The conclusions or findings of Freire’s and Ki Hadjar Dewantara’s analysis approach are the absence of differences in the educational portion, the absence of social classes as the limits of education, and the educator has a role as teacher not only as a facilitator but also as a identifierin diversity and be honest about the history, there is a link between learners and educators, mutual understanding, learners receive teaching, and educators learn to understand learners, and this function is summarized in education for freedom and ing ngarsho sung tuladha, ing madyo mangun karsha, tut wur handayani.

Cosmopolitical and Biopolitical Aesthetics as Philosophical Approaches to Art Education

2021 ◽  
Author(s):  
Modesta Di Paola
Keyword(s):  
Social Sciences ◽  
Philosophy Of Education ◽  
The Other ◽  
Mutual Understanding ◽  
Human Beings ◽  
Philosophical Concept ◽  
Real Condition ◽  
Social Growth ◽  
Critical History ◽  
Common World

Cosmopolitanism is an ancient idea with a wide theoretical and critical history. Scholars across the humanities and social sciences have been examining the meaning and trajectories of this concept, showing how it spotlights ways in which people can move beyond mutual understanding and cooperation. However, cosmopolitanism does not have to refer to a transcendental ideal but rather to the material and real condition of global interdependencies. Cosmopolitanism has been connected to the philosophical concept of “becoming-world,” which develops this idea in the context of plural and ecological societies. Under this approach, cosmopolitanism turns into cosmo-politics, which fuses notions of educational and cultural creativity. From the philosophy of education and artistic education in particular, cosmopolitics seeks to outline the advances of new creative educational theories, which center on globalization, hospitality ethics, politics of inclusion, and the ecological connection between human beings and ecosystems; overall, this concept reveals the possibilities for moral, political, and social growth in the encounter with the other (human and natural). Cosmopolitics is, therefore, associated with the idea of educating with creativity, even proposing the elaboration of new pedagogical methods. Here, cosmopolitics has arisen as a crucial artistic educational orientation toward reimagining, appreciating, and learning from our common world.

scholarly journals PERAN GURU DALAM PEMBELAJARAN PENDIDIKAN AGAMA ISLAM BERWAWASAN MULTIKULTURAL

MADRASAH ◽  
2013 ◽  
Author(s):  
Nur Fauziah
Keyword(s):  
Religious Education ◽  
Teaching And Learning ◽  
Religious Diversity ◽  
Mutual Understanding ◽  
Mutual Trust ◽  
Religious Perspective ◽  
National Education ◽  
Cross Border ◽  
Living Together ◽  
Comprehensive Reform

<p>In the context of religious education, multicultural paradigm is the main foundation organizing of teaching and learning process. Religious education requires more than just curriculum transformation, it also changes in the religious perspective of an exclusive view into multicultural outlook, or at least to maintain the views and attitudes of an inclusive and pluralism. Realized or not, these groups are culturally and ethnically distinct advance religion, often the victims of racism and impact of the larger society. Therefore, Islamic religious education as a discipline which include the national education have a duty to inculcate awareness of the differences, considering Islam is the majority religion in Indonesia, the postscript is a multi religious country. Growing awareness of religious diversity, required in the new format in the Islamic religious education with teaching multicultural vision. Islamic religious education learning brings a multicultural vision of dialogic approaches to inculcate awareness of living together in diversity and difference. This learning is built on the spirit of equality relationships, mutual trust, mutual understanding and appreciating the similarities, differences and uniqueness, as well as interdepedensi. This is an innovation and an integral and comprehensive reform in charge of religious education that is free of prejudice, racism, ambiguous and stereotyping. Religious education provides recognition of multicultural vision of plurality, learning tool for cross-border encounters, and the indoctrination transform to dialogue.</p>

scholarly journals Why Catholic Theology Needs Metapshysics: A Christological Perspective

2020 ◽  
Vol 13 (2) ◽  
pp. 41-62
Author(s):  
Thomas Joseph White
Keyword(s):  
Human Nature ◽  
Human Beings ◽  
Divine Nature ◽  
Catholic Theology ◽  
Human Reason ◽  
Son Of God ◽  
The One ◽  
Human Intellect ◽  
To Receive ◽  
The Church

The Chalcedonian confession of faith asserts that Christ is one person, the Son of God, subsisting in two natures, divine and human. The doctrine of the communication of idioms is essential to the life and practices of the Church insofar as we affirm there to be properties of deity and humanity present in the one subject, the Word made flesh. Such affirmations are made without a confusion of the two natures or their mutually distinct attributes. The affirmation that there is a divine and human nature in Christ is possible, however, only if it is also possible for human beings to think coherently about the divine nature, analogically, and human nature, univocally. Otherwise it is not feasible to receive understanding of the divine nature of Christ into the human intellect intrinsically and the revelation must remain wholly alien to natural human thought, even under the presumption that such understanding originates in grace. Likewise we can only think coherently of the eternal Son’s solidarity with us in human nature if we can conceive of a common human nature present in all human individuals. Consequently, it is only possible for the Church to confess some form of Chalcedonian doctrine if there is also a perennial metaphysical philosophy capable of thinking coherently about the divine and human natures from within the ambit of natural human reason. This also implies that the Church maintains a “metaphysical apostolate” in her public teaching, in her philosophical traditions, as well as in her scriptural and doctrinal enunciations.

Conclusion

2019 ◽  
pp. 297-306
Author(s):  
Candy Gunther Brown
Keyword(s):  
Religious Diversity ◽  
Religious Language ◽  
After School ◽  
Coercive Power ◽  
Voluntary Programs ◽  
Beliefs And Practices ◽  
Opting Out ◽  
Scientific Support ◽  
Beliefs And Values ◽  
Mindfulness Practices

The conclusion reconceptualizes secularization in terms of transparency and voluntarism and recommends best practices that respect cultural and religious diversity. The conclusion argues for an opt-in model of informed consent in which students and teachers may actively decide whether to opt into voluntary programs based on adequate information. Opt-in programs are offered during noninstructional hours (before or after school or during lunch) to minimize barriers to opting out, and cultivate transparency about strengths and limitations of scientific support, challenging, adverse, and/or religious effects, contraindications, and alternatives. Subtracting religious language and adding scientific framing may not go far enough to avoid religious endorsement or coercion. Paradoxically, the secular framing of yoga and mindfulness practices widens their platform to influence religious beliefs and values. Secularization may be construed not as subtraction and addition but as radically rebuilding from foundations that make explicit and interrogate—thereby enhancing agency to act without being controlled by—assumptions about self and world. Transparency counters the taken-for-grantedness that imbues assumptions about self and world with much of their power. Identifying, questioning, and choosing whether to accept, reject, or modify beliefs and practices protects against unduly coercive power of the state and subtle coercion of unthinking decisions.

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