By Jyri Komulainen
Raimon Panikkar (b. 1918), a Catalan-born Hindu-Christian, is a widespread theorist of interreligious discussion. This research supplies an in depth research of his theology of religions. at the foundation of the latest resources to be had, it seems that even his "radical pluralism" can't eschew the inherent difficulties attribute of pluralistic theologies of religions. not like different pluralists, Panikkar doesn't sign up for the Enlightenment culture. as an alternative, his plea for the transformation of latest religions relies on an idiosyncratic "cosmotheandrism," which attracts on either primordial non secular traditions and existentialist philosophy. the must haves of interreligious discussion, as defined in his paintings, hence entail dedication to a specific cosmology and mode of awareness.
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Additional info for An Emerging Cosmotheandric Religion?: Raimon Panikkar's Pluralistic Theology Of Religions (Studies in Christian Mission)
However, it aims at embodying a certain number of traditions, so that these could relay what they have already received, but now in the confluence, in the sa«gam of the contemporary situation . . We have to resist the temptation that many Western scholars give way to when they speak about a “global perspective,” or a worldwide point of view. , monocultural way of thinking, even if today it is called scientific. ” On the other hand, he denies any global perspective since he wants to champion pluralism.
Therefore, it is plausible to assume that Heidegger’s complicated and ambiguous way of thinking and writing could have been one constituent, with the classical traditions, in the formation of Panikkar’s understanding of the word and his style of writing and thinking. See GRP, 383–384; BS, 122; Ahlstrand 1993, 77 note 36. In fact, Panikkar himself affirms the influence of Heidegger in this respect. See DPW, 97–98. On Heidegger and his way of using language, see Steiner 1992, 9–12, 37. 112 UCH, 12.
Panikkar’s hermeneutical way of thinking is such that he has immersed himself in profound dialogue with the Vedic texts. 136 It should also be observed that, since Panikkar is also a Hindu, the Vedas are not, for him, primarily an object of study, but rather normative text. It is easy to see that his own thoughts and interpretations are intertwined with his commentaries. —Mysticism in Shaivism and Christianity. Ed. Bettina Bäumer. K. Printworld, 73–178. 135 The Vedic Experience Mantramañjarì, An Anthology of the Vedas for Modern Man and Contemporary Celebration edited and translated with introductions and notes by Raimundo Panikkar with the collaboration of N.