Not exact matches
Marr does take the challenge of
pluralism seriously, but he is wrong because he thinks that the transcending of religious speech and reasoning (which is what he
means by «philosophy») is the sine qua non for meeting such a challenge.
Such models do not create genuine
pluralism; rather they perpetuate unity in conformity,
meaning that the experiences of ethnic minority social groups are unacceptable when they fail to coincide with the normative criteria of human experience prescribed
by the white majority social group.
In 1975 there appeared in Germany a book entitled: The Berlin Ecumenical Manifesto, on the Utopian Vision of the World Council of Churches, edited
by Walter Kunneth and Peter Beyerhaus.34 The book attacked not only the World Council of Churches but also the Lutheran World Federation, World Student Christian Federation, certain Roman Catholic groups, the German Evangelical Kirchentag, Taize, and to some extent even Lausanne.35 According to H. Berkof, the common thread through all the articles in the book was the desire to demonstrate that the World Council of Churches no longer sought to proclaim the Gospel throughout the world, but strove rather for a purely horizontal, social and political, humanization and unification of mankind
by means of religious
pluralism and syncretism.
We must note immediately that
by tolerance we do not
mean pervasive indifference leading to a climate of relativistic
pluralism.
While
by no
means the last word on the subject, Lesslie Newbigin has made a bold and major step forward in the debate on Christianity,
pluralism and Western self - understanding.
It
by no
means follows that unilaterally abandoning historic Christian claims would lead others to do like-wise, and even if they did, it would be no less damaging to the prospects of
pluralism.
Briefly put, my argument is (1) the condition of religious
pluralism prevents any one religion from being used
by all people as a source of generalized
meaning, but (2) people nevertheless need to invest their activity with
meaning, especially when that activity brings together persons of diverse religious background.
In developing this argument I shall (1) take a close look at the notion of religious
pluralism, finding it to
mean much more than mere multiplicity of groups defined
by ecclesiastical characteristics; (2) look at the historical form taken
by pluralism in American society as a set of pressures to which responses were required; and (3) identify the «religiousness» of the response made
by legal institutions.
In general, the indicators are created with the objective of mapping the entirety of the media ecology, which is necessary to promote freedom of expression,
pluralism, and diversity in the mass media.In 2011, Ecuador was the first Latin - American country to analyze its media environments
by means of this mechanism and, currently, this process is being finished in Brazil, which will result in the publication of the findings shortly.