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• W295283845 abstract "One who knows several mental (or religious or spiritual) languages is incapable of absolutizing any formulation whatever--of the gospel, of the Upanishads, of Buddhism, etc. He can only bear witness to an experience--about which he can only stammer ... Swami (April 30, 1973) (1) Consider two statements: Nothing is absolute. There is an absolute. Are these the mutually exclusive assumptions of two opposing thought-worlds, relativism and nonrelativist systems, or are they premises that in their interaction give rise to a pluralist conclusion about the relationship among all such systems? Or, do these statements serve as imprecise theoretical correlates for an experience of self-transcendence that arises in response to encountering more than one tradition at its depth? Much debate in philosophy, theology, and comparative-religion studies in particular has been generated from these interpretations. At stake for some interpreters is the integrity of modern experience: Once we have been true to the Enlightenment's dismantling of myths, is there still warrant for belief in an unchanging reality? For others, the authority of revealed scripture informs the question of what is absolute: Is it not possible for word or at least Word to be true for all times and places? For yet others, fidelity to interreligious exigencies must be maintained: Given historical and contemporary conflicts between religions, can we afford to accept any other metaphysic than one that affirms both absolute ground and the rough parity of its relative expressions? There is another option chosen by those who attempt to take seriously all three of the above positions toward the question of what is absolute, embracing modern secular a-theism, word-centered theism, and theocentric pluralism. Just as the above interpretive frameworks find one another unacceptable because of being dismissive of what each believes to be unquestionable assumptions, so together they are likely to assess the fourth option as unintelligible in its inclusiveness and unreasonable in its resistance to theoretical closure. From the perspective of this fourth option, the other three are not inadequate because of being lower in a hierarchy of knowledge; rather, they are partial, as any viewpoint is, including itself once expressed. What distinguishes the fourth option from the other three is its capacity for self-transcendence, its ability to affirm both an absolute and its many relative expressions, not as a dogma but as an approximation to mystery, specifically the mystery communicated by the absolute to itself, glimpsed as though from within by the graced spirit. Raimon Panikkar (b. 1918) and (Henri Le Saux; 1910-73), at least in their mature years, take their stance in this fourth option, wherein the two statements above are not premises leading to a conclusion but are, rather, the axes upon which their experience positions itself, sometimes closer to one axis than the other, sometimes distant from the crossing point of integration, but ever willing to live at whatever cost within this fluid topography. For both writers, if either axis (either statement) is forgotten, the range of one's thought-world is radically simplified either as relativism or as dogmatism (a kind of doctrinal idolatry). This essay will focus specifically upon the distinction between relativism and relativity as a key grammatical tool for orientation within this topography. After a brief introduction to Abhishiktananda, Panikkar, their friendship, and their complementary vocations, the essay develops how the distinction between relativity and relativism arises for both writers within the praxis of interreligious dialogue as an inevitably imperfect but appropriately provocative attempt to ground that experience theoretically. Objections to those imperfections and the clarifications they prompt are then explored. The essay concludes with some reflections upon the challenge to the field of religious studies raised by Panikkar's and Abhishiktananda implicit claim to special, multireligious experience. …" @default.
• W295283845 created "2016-06-24" @default.
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• W295283845 date "2004-06-22" @default.
• W295283845 modified "2023-09-24" @default.
• W295283845 title "Panikkar, Abhishiktananda, and the Distinction between Relativism and Relativity in Interreligious Discourse" @default.
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