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167 Pages·2001·10.733 MB·English
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THE CONCEPT OF GOD, THE ORIGIN OF THE WORLD, AND THE IMAGE OF THE HUMAN IN THE WORLD RELIGIONS THE CONCEPT OF GOD, THE ORIGIN OF THE WORLD, AND THE IMAGE OF THE HUMAN IN THE WORLD RELIGIONS Editedby PETER KOSLOWSKI Hannover Institute of Philosophical Research, Hannover, Germany SPRINGER-SCIENCE+BUSINESS MEDIA, B.V. A C.I.P. Catalogue record for this book is available from the Library of Congress. ISBN 978-94-010-3880-5 ISBN 978-94-010-0999-7 (eBook) DOI 10.1007/978-94-010-0999-7 Printed with the Support of the Foundation of Lower Saxony (Stiftung Niedersachsen) The German language version of this book is published simultaneously by WILHELM FINK VERLAG Munich Editorial Assistant: David W. Lutz Cover Photograph: JANNIS KOUNELLIS, Untitled, 1985 Claudio Abate, capc Musee d' art contemporain, Bordeaux, 1985 Printed on acid-free paper AII Rights Reserved © 2001 Springer Science+Business Media Dordrecht Originally published by Kluwer Academic Publishers in 2001 Softcover reprint of the hardcover I st edition 2001 No part ofthe material protected by this copyright notice may be reproduced or utilized in any form or by any means, electronic or mechanical, induding photocopying, recording or by any information storage and retrieval system, without written permission from the copyright owner. TABLE OF CONTENTS Foreword Vll The Conflict of Religions and the Mission of a Philosophy of the World Religions: Introduction PETER KOSLOWSKI 1 The Origin of the World, the Concept of God, and the Image of the Human Person in Hinduism R. BALASUBRAMANIAN 11 The Concept of God, the Image of the Human Person, and the Origin of the World in Buddhism SHIZUTERU UEDA 43 Imago Dei in Judaism: Early Rabbinic Literature, Philosophy, and Kabbalah: The Teaching about God, the Human Person, and the Beginning in Talmudic and Kabbalistic Judaism YAIR LORBERBAUM 57 Discussion of the Concept of God, the Origin of the World, and the Image of the Human Person in Hinduism, Buddhism, and Judaism 75 Creation, the Concept of God, and the Nature ofthe Human Person in Christianity MICHAEL WELKER 80 vi TABLE OF CONTENTS God, Creation, and the Image of the Human Person in Islam MEHDI AMINRAZAVI 95 Discussion of God, Creation, and the Image of the Human Person in Christianity and Islam 112 On the Conceptions of God, the World, and the Human Person in Five World Religions: An Attempt at a Synthesis from a Buddhist Perspective JOHANNES LAUBE 115 The Concept of God, the Origin of the World, and the Image of the Human Person in the World Religions: An Attempt at a Synthesis From a Christian Perspective ARMIN KREINER 127 Discussion ofa Possible Synthesis of the Ideas of the World Religions 144 Conversation between the Representatives of the World Religions after the Conclusion of the Public Discourse 146 Contributors 151 Index of Persons 155 FOREWORD In the world religions the modern consciousness stands face-to-face with forms of thought that derive from the earliest times, from world ages before our own, but which nevertheless extend into our most up-to-date present time. The forms of thought, the systems of rules for conduct and the good life, and the interpre tations of human existence developed by the world religions characterize the life of many persons to a depth unlike that of any other system of thought. The series A DISCOURSE OF THE WORLD RELIGIONS, the five volumes of which are started with the volume in hand, are intended to contribute to the dia logue of the world religions. They were designed on the occasion of and for the World Exposition Expo 2000 Hanover in the year 2000 in Hanover, Germany. This world exposition established as its theme "The Human Person, Nature, and Technology," and thereby accepted the challenge of contributing to the knowl edge of the human person, of nature, and of technology. It was clear in the re flections preparing for the world exposition that if it were to meet this chal lenge, the world exposition would have to be more than a great show and a pre sentation of virtual worlds. The Expo DISCOURSES OF THE WORLD RELIGIONS were intended and were held to complement the Expo 2000 Hanover with an encounter of philosophers and theologians representing the five world religions of Hinduism, Buddhism, Judaism, Christianity, and Islam. The conversation of the religions is capable, in the framework of the en counter of people from the entire world, of forming a bond of the spirit between the religions and regions of the world, a bond about which a poem of August von Platen speaks: Einjedes Band, das noch so leise Die Geister aneinander reiht, Wirkt fort auf seine stille Weise Durch unberechenbare Zeit. A bond, which still ties spirits To one another so quietly, Continues to work in its silent way Through incalculable time. viii FOREWORD It is thanks to the support of the Foundation of Lower Saxony, its President Dr. Ernst Albrecht and its General Secretary Dr. Dominik von Konig, and of the Founder of the Hanover Institute of Philosophical Research, the Catholic Bish op of Hildesheim, Dr. Josef Homeyer, as well as the Chairman of the Founda tion of the Hanover Institute of Philosophical Research, Vicar-General Karl Bernert, that we have the opportunity at the beginning of the new millennium, with the Expo DISCOURSES OF THE WORLD RELIGIONS "The Human Person, Nature, and Technology from the Perspective of the Religions," to lead a con versation between the major forms of religious thought in the world today. Before and during the Expo 2000 in Hanover, the Expo DISCOURSES OF THE WORLD RELIGIONS investigated the contribution of the religions to the solution of major and vital problems of humankind. With this volume, the series of books that emerged from the Expo DIS COURSES is started. The present volume publishes the essays and discussions of the FIRST ExPO DISCOURSE, "The Concept of God, the Origin of the World, and the Image of the Human Person in the World Religions," which took place in the Johannes a Lasco Library Great Church Emden in Emden, Lower Saxony, Germany, on the 3rd and 4th of September 1999. The Great Church Emden in the city on the North Sea, a medieval brick church, which was converted into an academic library and place of study for Reformed Protestantism after its de struction in the Second World War, was the ideal site for an encounter and a conversation of the world religions. The organizers of the Expo DISCOURSES, the Hanover Institute of Philosophical Research and the Foundation of Lower Saxony, thank the Johannes a Lasco Library Great Church Emden, its then Di rector, Pastor Walter Schulz, and its members for their support of the discourse. I would also like to thank Anna Maria Hauk, Michael Berges, Luca Di Blasi, Dr. Friedrich Hermanni, and Brigitte Berges of the Hanover Institute of Philo sophical Research, as well as Linda Anne Engelhardt of the Foundation of Lower Saxony, for their help in organizing the conference and preparing the book series A DISCOURSE OF THE WORLD RELIGIONS. Peter Koslowski THE CONFLICT OF RELIGIONS AND THE MISSION OF A PHILOSOPHY OF THE WORLD RELIGIONS Introduction Peter Koslowski Many conflicts in the world have religious motives and are justified by the mutually-contradictory statements and claims of the various religions. It appears that behind the "clash of civilizations" there stands the "clash of religions." For this reason, a discourse of the world religions runs the risk of being drawn into such conflicts. At the same time, however, it is also a means of opposing such conflicts, of hindering them, or at least of toning them down. A Discourse of the World Religions within the context of the world exposition Expo 2000 Hanover in the year 2000 had to accept this challenging mission of promoting a discus sion between the world religions and of defusing the conflicts between them. Therefore, this discourse of religions contributed at the same time a dimension of depth to the mission of a world exposition: promoting the encounter of per sons from the entire world and from different religions. 1. The Conflict ofthe World Religions The opponents of the religions take the frequent conflicts between religions as an argument against them and demand the abolition of religion in general, be cause they assume this would also eliminate the cause of many conflicts, even wars. In doing so they, of course, overlook the fact that human nature is capable of making nearly everything and every idea - and even the very best of things and ideas - the cause of a conflict. It is, however, not only the misjudgment of the nature of human conflicts that makes it illusory to hope that the problem of people in many parts of the world coming into conflict for actual or pretended religious reasons can be solved through the abolition of religion. It is a misguid ed opinion to believe that religion could be something that belongs to an unen lightened epoch of humanity and will disintegrate and disappear as sham with the increasing enlightenment of human persons about themselves and the world. Religions belong to the nature of the human person, and will endure. In many parts of the world, there is not a dying out, but a dramatic revival of reli- P. Koslowski (eds), The Concept o/God, the Origin o/the World, and the Image o/the Human in the World Religions, 1-10. © 2001 Kluwer Academic Publishers. 2 PETER KOSLOWSKI gion today. Not dying out, but the revival of even fundamentalist forms of the religions characterizes the second half of the 20th century and the beginning of the 21 st - in complete contrast to the end of the 19th century and the first half of the 20th. The world is experiencing a phase of the dying out of ideologies and the return of religions. It is undergoing precisely the opposite of what the phil osophies of history of Hegel, Comte, and Marx predicted. The resurrection of the religions in the world is a movement towards the par ticularism of the world's regions, though certainly towards a particularism of the largest communities that exist in the world, those of the world religions. This movement towards structuring the world according to the great religions stands in a relation of tension with the second great development of the present day, the development of globalization and the establishment of an integrated world market and world information network, the Internet. The tension of this opposing development could not be greater: while one nation, for religious rea sons, forbids young women to complete their higher education, everyone can instantaneously exchange his or her opinion regarding this question with every other person in the world via the Internet. The "Discourse of the World Religions" and its five volumes stands within the tension between the universal and simultaneously particular claims of the religions, on one hand, and the new simultaneity and new proximity of the reli gions, on the other hand. It is concerned with a question that occupies the hu man race at the beginning of the new millennium: How will the world religions clarify and shape their coexistence? It is obvious that the question of the coexistence of the various religions involves more than mere tolerance. "Tolerance," as Goethe put it, "should in reality be only a transitory attitude; it must lead to recognition. To tolerate is to affront.") In the discussion between the world religions, the goal of mere toler ance cannot be sufficient, because religion concerns the most internal and be loved matters of human persons. When it comes to what concerns the most in ternal personal center of the human person, the other person cannot be content with tolerating, but must attempt to achieve the recognition of this other person. It is not necessary to point out how difficult this is for religions in their rela tionships with one another. Nearly all religions are familiar with the warning against false gods and the prohibition of making idols. This prohibition of idols has its good purpose. It originated from the experience of the human race that men desire to devote themselves to false gods. The Bible of the three Abraham ic religions describes how the chosen people constantly returned to their idols, I J. W. Goethe, Maximen und Reflexionen, "Gesellschaft und Geschichte," in Goethe, Goethes Werke, ed. E. Trunz, lIth Ed. (Munich: Hanser, 1989), Vol. 12, p. 385, no. 151: "Toleranz sollte eigentlich nur eine voriibergehende Gesinnung sein; sie muB zur Anerkennung fUhren. Dulden heiBt beleidigen." INTRODUCTION 3 were ready and willing to worship the Golden Calf, and how it was only by the constant efforts of its prophets that they gave them up. One can say with Max Scheler that everyone believes either in God or in idols. The "Discourse of the World Religions" project must bear this tendency in mind. The Discourse of the World Religions does not mean dismissing ques tions of truth and the critique of the religions from the discussion of the world religions. The Discourse of the World Religions, instead, poses to all world reli gions the question what within them is the authentic revelation of God and what are the signs of idol worship. The justification of religious truth claims, the critique of the justifications and the praxis of the religions, and communication, in the sense of the transla tion and demonstration of commonalities and differences between religions, are the three tasks of the intellectual entry into religion, regardless of whether this entry is called theological or philosophical. Every religion must give reasons for its truth claims, account for its beliefs. Every religion must withstand the cri tique of these claims, must allow one to ask: "How do you know that?" "What is your justification for making such a claim to authority here?" Finally, every religion must perceive the obligation to make understandable to those who sin cerely believe in another religion, what and why it believes and what it consid ers to be important. 2. The Mission of the Philosophy ofthe World Religions The "Discourse of the World Religions" serves the mission of justifying, cri tiquing, and mediating the world religions. Philosophy is entitled to a leading role in the rational discourse of the world religions - as the justifier, critic, and mediator of religious truth claims for those who stand outside a religious com munity and are not counted among its adherents. The philosophical perspective is distinguished from the theological in that the former is not dogmatic in the sense of presupposing the validity of a canon of religious scriptures and doc trines. From their self-apprehension, the individual religions must find a theological relationship to the truth claims of other religions. In the Christian context, this is the task of the "theology of religions." While presupposing the validity of its own theological doctrine, it undertakes the evaluation of other religions - of that within other religions which is compatible or incompatible with its own theol ogy and how the claims of other religions likewise to be authentic divine revela tions relate to the revelation of one's own religion. The mission of the theology of religions is of the greatest significance for peace between the religions, be cause it codetermines the relationship of a religion to the other ad intra, from within, for its believers and determines their assessment of and conduct toward adherents of other religions. If a religion determined the relationship of its ad-

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