Document2- Ward (Product Activation Failed Design Layout References Mailings Rev

Question

Document2- Ward (Product Activation Failed Design Layout References Mailings Review ViewTe ouant to ds ghani rial ? u-x, x' A A- 15-: a, H.:: 1Normal 1No Spac -Headir g 1 Heading 2 Tale Subttie Subtle Em._ Emphasis Font Paragrapth Styles To what extent has your knowledge of the social construction of reality contributed to your ünderstanding of life in a culturally pluralistic society? Go to the following site and read about cultural misunderstandings: http://www.takingontobacco.orglintrolfunny.html Include some evidence that you've read this in your response to the Discussion Board for this Module. Question s/ e to search

Explanation / Answer

Pluralism is multiplicity. It has different meanings in the philosophy of religion, ethics, law, political science, etc. The common factor that holds true for all of these is to acknowledge multiplicity or plurality in contrast to unity or exclusivism. Religious pluralism means that felicity is not exclusively reserved for a particular religion or religious sect. Truth and felicity not being limited to a specific religion in its turn means that all religions have a certain amount of truth to them. As a result, following the laws of any of them can be a means for man to reach felicity and to gain salvation. The Acceptance of this viewpoint means that the battle of truth and falsehood that exists between religions ceases to exist. The enmity and war that we find between religions gives way to peace and solidarity.

A brief history of cultural or religious

pluralism

Religious Pluralism was first born in the Christian world and in the last ten years was presented and propagated by John Hick (1992).

Religious pluralism can be considered between various religions in the sense that we consider them all to be true, or at least to all contain some element of truth. Or within any particular religion, various sects can be considered to be valid. For example, the Shi’ite and Sunni sects are two sects within the fold of Islam—each claiming to be the pure Islam. But from the point of view of religious pluralism, both of these groups can be valid, or it can be said that both sects contain some truth to them. In other words religious pluralism can be divided into inter-religious and intra-religious pluralism.

The intellectual foundations of religious pluralism can be delineated as follows:

1. The differentiation between the kernel and the shell of religion—giving prominence to the kernel of religion, to the detriment of the shell. In this regards, the teachings, especially the mannerisms and the exoteric rituals, are usually considered to be the shell of religion.

2. This interpretation lays great emphasis on “revelatory” and religious experiences and, in principle, sums up religion as religious experience. Religious experience is naturally always different when it is being formally related or interpreted. This is because on the level of forms, various factors such as culture and intellectual perspectives come into play. In the end, the multiplicity of religions becomes a reflection of some common type of religious experience as it is seen through the mirror of various cultures.

3. This interpretation is a humanistic one. It holds that religions should stick to down to earth realities that are common instead of laying stress on matters of sublime doctrine; they should keep the latter for themselves.

4. All religions have one message and with a little analysis, the differences between them disappear. In reality, the differences between religions arise from the differences of interpretations and languages, and are not real.

5. This phenomenon is based on the difference between the “truth in itself” and the “truth as it appears to us.” In reality, there is an objective truth, but we do not have a perfect understanding of it. Yet the “truth as it appears to us” is a manifestation of this objective reality. The coming into contact of this [non-delimited] divine reality with [limited] man has meant that it has taken on different forms depending upon the differing conditions of man through the ages and in various cultures. Aside from this, Allah (awj) has, in order to create an effective relationship, made his message to conform to the inner workings of every culture and era. It should not be forgotten that many serious objections could be levied against the aforementioned view, even though some of them (like the first) can beinterpreted in such a way as to make it correct. For a more in depth and fuller explanation of the above, we suggest referring to the relevant books.

6. This explanation is a hermeneutical one. It is based on the belief that the presuppositions of every interpreter have a pivotal effect on his attempts to understand a sacred text. According to this viewpoint, the writer and the speaker are just like the interpreter–after the writer finishes the composition of a text he gives up his status as writer. This view says that the text in itself does not have any meaning; rather it is the interpreter that gives meaning to the text by means of his presuppositions and his knowledge. To put it differently, the meaning that resides in any text is muchlike wax from which the mind of the interpreter forms different shapes according to his predisposition and mental acumen. So, the texts are not pregnant with meanings, rather they are, so to speak, hungry for meaning. It is the interpreters and the listeners that give meaning to texts.

The sixth viewpoint is the common denominator between religious pluralism and the hermeneutics of religious texts. It has some valid objections that we will now refer to.

The system of man’s understanding follows the laws of discourse and conversation. All sane people of the world follow those principles when conversing with one another. The following are principles of conversation: paying attention to the meaning of the speaker or writer, the system of words he is using, the language that he is speaking, his attitude while speaking, his seriousness or his joviality, and the fact that he has definitely intended certain meanings from his text. They are all principles thatrational people use when speaking. Even people who hold to the “interpretation” hypothesis outlined above cannot deny using these principles themselves. Of course when a text gives news of something, one must, according to the clues and the meanings of the words, strive to understand it. Also, because religious texts have abrogated laws, general and particular statements, unconditional and conditional sentences, etc. we must carefully examine the beginnings and the ends of each and every text before coming to a conclusion. Therefore, in attempting to understand a text, certain presuppositions exist, like knowing the language of the speaker and the context, but there are also some presuppositions that prevent the listener from understanding it and one must stay away from those if one wants to understand the text.

Related Questions

Navigate

• Browse (All)
• Browse D
• Subjects

---

---

Integrity-first tutoring: explanations and feedback only — we do not complete graded work. Learn more.