By Zygmunt Bauman, Stanislaw Obirek
During this enticing discussion, Zygmunt Bauman, sociologist and thinker, and Stanislaw Obirek, theologian and cultural historian, discover where of spirituality and faith on the planet this present day and within the daily lives of people. Their dialog levels from the plight of monotheistic religions solid onto a polytheistic global level to the character of non secular adventure and its effect on human worldviews and lifestyles thoughts; from Messianic and Promethean principles of redemption and salvation to the chance and clients of inter-religious discussion and the standards status in its way.While ranging from varied locations, Bauman and Obirek are pushed through an identical difficulty to reconcile the multiplicity of religions with the oneness of humanity, and to take action in a fashion that avoids the seize of adhering to a unmarried fact, bearing witness as an alternative to the multiplicity of human truths and the range of cultures and faiths. For every little thing artistic in human life has its roots in human range; it isn't human variety that turns brother opposed to brother however the refusal of it. the basic situation of peace, unity and benevolent cooperation between humans is a willingness to simply accept that there's a multiplicity of how of being human, and a willingness to just accept the version of coexistence that this multiplicity calls for.
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That is what decides the quality of the 32 Of God and Man co-existence of these groups. And this is not looking so good, as within both groups I observe a kind of polarization and the growth of fundamentalist tendencies, which do not bode well for either religion or atheism. As I see it, both groups make strong, and in my view controversial – or even dubious – claims, which could not be confirmed or denied in an intellectual way. For one group, religious experience, and thus also faith in God, has a universal character and transcends cultural boundaries.
If Adonai were the only contender (if all the neighbours of the Israelites worshipped in the same temple as they did), then what would the qualifier ‘one and only’ be for?! fight so virulently against those who do not share their beliefs’ – I believe the first word to be incorrect and misleading. They are most certainly true, bona fide followers – not merely ‘alleged’ monotheists – when (and 20 Of God and Man because) they are doing it. But I have other reservations about the quote from Veyne: how could the ‘myths of polytheism’ create a ‘desire to praise God as monarch’?
They blossom, not only in the effusions of prophets, but more broadly in the entire nation, as myths of innocence. These reborn champions of historical politics strive to persuade even me that only we Poles have passed the test of history, that our Polish deeds are singular and unrepeatable. I suspect, however, that similar trials were endured by Lithuanians and Ukranians and Russians and Slovaks, not to mention the court historians of Belarusian dictators. I have students from all of these countries, and sometimes also from places as distant as Spain, Turkey and China, and all of them have their own histories, just as unrepeatable and singular, to tell.