Religious Particularism Vs Religious Universalism

The process of globalization means that borders between societies are becoming less important, and socio-cultural developments in certain societies are increasingly influenced by events from other parts of the world. This creates two opposing social effects. On the one hand, there is a risk of clashes between different religions, which are present within a social community. On the other hand, these close contacts among different religions may diminish differences among them, and thus reduce tensions and conflicts. This book explores the conflict between particularism and universalism. Particularism emphasizes the importance of the characteristics of particular social groups; ethnic, cultural, religious, and regional. Unlike particularism, universalism emphasizes the importance of similarities among people and systems of values in individual societies. The authors in this collection address some of the important issues at the interface of particularism and universalism, including the role of religion as a mitigator of the influence of global processes; fundamentalism as a form of collective identity; and the idea of ecumenism and neo-ecumenism as myth or reality. An important collection for scholars and researchers in religion and faith, politics, and globalization.

Explores how modern Judaism has balanced between universalism and particularism.

Essay from the year 2017 in the subject Sociology - Religion, grade: A, National Islamic University (CSCRC), course: MPhil, language: English, abstract: I would like to discuss about historical continuity, global changes and symbolic connections. In the construction of modern Muslim identities there is a striking degree of historical structural continuity. In some cases, contemporary Islamic states and Islamic religious movements are simply the direct continuations of past ones. In the shaping of the modern Islamic world there have been two contradictory trends: the trend toward global integration, which favors universalistic Islam and the trend toward the consolidation of national states, which favors the particularization or localization of Islam.

What is the role of religion(s) in a human rights culture and in human rights education? How do human rights and religion relate in the context of public education? And what can religious education at public schools contribute to human rights education? These are the core questions addressed by this book. Stimulating deliberations, illuminating analyses and promising conceptual perspectives are offered by renowned experts from ten countries and diverse academic disciplines.

This book offers a uniquely process relational oriented Chinese approach to inter-religious dialogue called Chinese Harmonism. The key features of Chinese harmonism are peaceful co-existence, mutual transformation, and openness to change. As developed with help from Whiteheadian process thought, Chinese harmonism provides a middle way between particularism and universalism, showing how diversity can exist within unity. Chinese harmonism is open to similarities among religions, but it also emphasizes that differences among religions can be complementary rather than contradictory. Thus Chinese harmonism implies an attitude of respect for others and a willingness to learn from others, without reducing the other to one’s own identity: that is, to sameness. By emphasizing the possibility of complementariness, a process oriented Chinese harmonism avoids a dichotomy between universalism and particularism represented respectively by John Hick and S. Mark Heim, and will make room for a genuine openness and do justice to the culturally and religiously “other.”

"In Samson Raphael Hirsch's Religious Universalism and the German-Jewish Quest for Emancipation Moshe Miller argues that nineteenth-century German Jews of all persuasions actively sought acceptance within German society and aspired to achieve full emancipation from the many legal strictures on their status as citizens and residents. But, where non-Orthodox Jews sought a large measure of cultural assimilation, Orthodox Jews were content with more delimited acculturation. However, they were no less enthusiastic about achieving emancipation and acceptance in German society. There was one issue, though, which was seen by non-Jewish critics of emancipation as a barrier to granting civic rights to Jews: namely, the alleged tribalism of the Jewish ethic and the supposedly Orthodox notion of Jews as "the Chosen People." These charges could not go unanswered, and in the writings of Rabbi Samson Raphael Hirsch (1808-1888), a leading thinker of the Orthodox camp, they did not. Hirsch stressed the universalism of the Jewish ethic and the humanistic concern for the welfare of all mankind, which he believed was one of the core teachings of Judaism. His colleagues in the German Orthodox rabbinate largely concurred with Hirsch's assessment. This account places Hirsch's views in their historical context and provides a detailed account of his attitude toward non-Jews and the Christianity practiced by the vast majority of nineteenth-century Europeans"--

This volume argues that Wittgenstein’s philosophy of religion and his thought in general continue to be highly relevant for present and future research on interreligious relations.

Why be Jewish? A fascinating dialogue across denominations of the High Holy Days and their message of Jewish purpose beyond mere survival. Almost forty contributors from three continents—men and women, scholars and poets, rabbis and theologians, representing all Jewish denominations and perspectives—examine the tension between Israel as a particular People called by God, and that very calling as intended for a universalist end, furthering God’s vision for all the world, not just for Jews alone. This balance of views arises naturally out of the prayers in the High Holy Day liturgy, coupled with insights from philosophy, literature, theology and ethics. This fifth volume in the Prayers of Awe series provides the relevant traditional prayers in the original Hebrew, alongside a new and annotated translation. It explores the question “Why be Jewish?” in a time when universalist commitment to our planet and its people has only grown in importance, even as particularist questions of Jewish continuity have become ever more urgent.