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Shaping Pluralistic Cohesive Societies

100%
Ghouse M. M.
Academicus. International Scientific Journal
|
2022
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vol. 13
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issue 26
154-160
EN
This paper aims to prepare an individual to function effectively in a constantly changing multi-faith, multi-cultural, multi-racial, multi-ethnic, and multi-everything society with minimum conflicts. Pluralism is a new subject with a focus on its effect on different aspects of life in building cohesive societies where no one has to live in apprehension or fear of the other. Pluralism means respecting the otherness of others in religion, culture, politics, and the workplace. You may see people of different faiths, races, cultures, and ethnicities interacting, working, studying, intermingling, playing, and marrying each other. A decade from now, you may not see the monopoly of a race or cultural groups in the workplace, place of worship, school, bus, train, theater, library, or other public gatherings. These interactions between people not familiar with each other’s culture lend themselves to misunderstandings and are bound to create conflicts. As responsible members of society, we must prepare ourselves to prevent possible challenges and lay a foundation for the effective functioning of institutions where every human feels secure about his faith, race, ethnicity, culture, language, political or sexual orientation, or any other uniqueness. Exclusive communities will become a thing of the past. If you live amidst others, you should also respect the otherness of others, as you expect them to do the same for you.
2
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A Defence of Pluralism in the Debate about Natural Kinds: Case Study from the Classification of Celestial Objects

100%
Murzi M.
Forum Philosophicum
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2007
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vol. 12
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issue 2
359-377
EN
I reconsider the monism/pluralism debate about natural kinds. Monism claims that there is a privileged division of reality into natural kinds, while pluralism states that there are many ways of classifying objects according to different purposes. I compare three different monistic accounts of natural kinds with the pluralism advocated by promiscuous realism. The analysis of some examples of the classification of celestial objects suggest that there are indeed different legitimate ways of classifying things according to different purposes; contrary to monism, the boundaries between kinds are not fixed. These results show that promiscuous realism is a better account of natural kind.
3
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Universal Claims

88%
Caruana L.
Forum Philosophicum
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2011
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vol. 16
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issue 1
157-169
EN
Claims are universal when they are not dependent on when and where they are made. Mathematics and the natural sciences are the typical disciplines that allow such claims to be made. Is the striving for universal claims in other disciplines justified. Those who attempt to answer this question in the affirmative often argue that it is justified when mathematics and the natural sciences are taken as the model for other disciplines. In this paper I challenge this position and analyze the issue by looking at it from a new angle, a perspective that involves two key concepts: violence and loyalty. The result of this analysis throws light on the broader question concerning what the search for truth might mean in a pluralistic world.
4

Without Boundaries?

88%
Watson A. J.
Open Theology
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2016
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vol. 2
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issue 1
EN
This article systematically derives a common pluralist theology from the works of theologians Roger Haight and Amir Hussain. It then discusses this emergent definition of pluralism through the perspective of intent, an examination of exclusive claims and the historicity of formative context. Finally, potential approaches and areas are outlined, such as revelation, salvation, and historicity, in which a pluralist theology can advance a Theology “Without Walls.”
5
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Současná muslimská teologie náboženství: Adekvátnost typologie exkluzivismus–inkluzivismus–pluralismus

88%
Šenkyřík J.
Studia theologica
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2020
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issue 3
165-185
6
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The Many Ways God Is: Ontological Pluralism and Traditional Christian Theism

75%
Mcleod-Harrison M.
Forum Philosophicum
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2009
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vol. 14
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issue 2
259-276
EN
Traditional Christianity holds that God is a singular way, not dependent on the conceptual machinations of humans. I argue that God can be plural ways, different in different human conceptual schemes, all the while holding to traditional Christianity. In short, I provide a framework for an ontological pluralism that extends not just to the world being various ways but to God being various ways.
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