A Quote by Raimon Panikkar
The self identity of Man is transcultural, and thus cannot have any single point of reference. Pluralism is not synonymous with tolerance of a variety of opinions. Pluralism amounts to the recognition of the unthinkable, the absurd, and up to a limit, intolerable. Reality in itself does not need to be transparent intelligible.
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Pluralism and tolerance are pillars of modern society. That has to be accepted. But pluralism doesn't just mean diversity. It means that we share the same rules and values, and are still nevertheless different. Islam doesn't have this idea. And Islam also has no tradition of tolerance.
When I came here [to Malaysia] I heard that there is a problem with the concept of pluralism whereby pluralism is understood in a very narrow way, which I think is wrong. This is not to diminish your sense of truth in what you believe but to acknowledge the fact that we live in a world where we need to deal with pluralism. It's a fact.
I represent the concept that pluralism is essential, union pluralism. I made an oath about this.
The modern state does not comprehend how anyone can be guided by something other than itself. In its eyes pluralism is treason.
I believe in an India of pluralism and diversity, not of religious bigotry and caste politics. I believe in an India that is secure in itself and confident of its place in the world, an India that is a proud example of tolerance, freedom and hope for the downtrodden.
Syrians have a national identity beyond the sectarian divide. Syria's national identity would be weaker and poorer if it didn't have this beautiful pluralism between Arabs, Kurds, and sects.
If one does not make human knowledge wholly dependent upon the original self-knowledge and consequent revelation of God to man, then man will have to seek knowledge within himself as the final reference point. Then he will have to seek an exhaustive understanding of reality. He will have to hold that if he cannot attain to such an exhaustive understanding of reality he has no true knowledge of anything at all. Either man must then know everything or he knows nothing. This is the dilemma that confronts every form of non-Christian epistemology
We must move from ... the primacy of technology toward considerations of social justice and equity, from the dictates of organizational convenience toward the aspirations ofself realization and learning, from authoritarianism and dogmatism toward more participation, from uniformity and centralization toward diversity and pluralism, from the concept of work as hard and unavoidable, from life as nasty, brutish, and short toward work as purpose and self~fulfillment, a recognition of leisure as a valid activity in itself.
Today, sensitivities are at an all-time high - and rightfully so. Tolerance of different races and religions have been lacking over the years, but pluralism has given way to relativism.
Technologically, modern man does everything he can do-he functions on this single boundary principle. Modern man, seeing himself as autonomous, with no personal-infinite God who has spoken, has no adequate universal to supply an adequate second boundary condition; and man being fallen is not only finite, but sinful. Thus man's pragmatically made choices have no reference point beyond human egotism. It is dog eat dog, man eat man, man eat nature.
In the culture of pluralism...the only thing that cannot be tolerated is a claim to exclusivity.
A social entrepreneur is somebody who knows how to make an idea reality, and one of the great ideas of our time is pluralism. Can people from different backgrounds live together in mutual peace and loyalty? And what we need is a generation of young social entrepreneurs who know how to make that great idea reality in an historical moment where religious extremists are, frankly, making their idea reality.
If a man has a sense of identity that does not depend on being shored up by someone else, it cannot be eroded by someone else. If a woman has a sense of identity that does not depend on finding that identity in someone else, she cannot lose her identity in someone else. And so we return to the central fact: it is necessary to be.
If tolerance is taken to the point where it tolerates the destruction of those same principles that made tolerance possible in the first place, it becomes intolerable.
I think that young people are going to continue on with the work on pluralism for two reasons, really. One is because it's the reality of the world that they live in, and I think young people from different backgrounds are asking themselves, what does it mean for me to be a Buddhist and friends with a Baptist?
In the realm of culture, the new totalitarianism manifests itself precisely in a harmonizing pluralism, where the most contradictory works and truths peacefully coexist in indifference.
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