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oa Litnet Akademies : 'n Joernaal vir die Geesteswetenskappe, Natuurwetenskappe, Regte en Godsdienswetenskappe - Oneindigheid as religie-relativerende en -insluitende horison : godsdienswetenskappe

 

Abstract

Hierdie artikel het twee oogmerke. Eerstens word 'n metafisies-mistieke model van die werklikheid sketsmatig voorgelê. Dit beweeg in die rigting van die Westerse tradisie wat deur onder andere Plato, Plotinus, Jakob Böhme, Franz von Baader en G.F.W. Hegel ontwikkel is, maar word beslissend vanuit die Taoïstiese en Boeddhistiese tradisies gewysig. Tweedens word die heuristiese waarde en relevansie van hierdie model (wat buite die normatiewe vakwetenskaplike paradigmas soos dié van die teologie, filosofie en godsdienswetenskap beweeg) getoets met betrekking tot die vraagstuk van die teoretiese hantering van religieuse verskeidenheid en pluralisme. Dit word gedoen deur die leerstellinge van (a) die Drie-eenheid in die Christendom, (b) die in die Joodse Kabbala, (c) die Name van Allah in Islam, (d) in Advaita Vedanta en (e) die begrippe in Boeddhisme om benaderinge tot oneindigheid met mekaar in verband te bring. Die slotsom van die artikel is dat die model 'n belowende metafisies-mistieke horison bied om die groot verskeidenheid historiese religieë positief met mekaar in verband te bring, krities te relativeer en bevestigend saam in te sluit.


The article continues and develops a trend of thinking introduced by the author in earlier publications (see the bibliography) and summarises what is in the last stages of completion in book format. As such, it provides a sketch of a metaphysical-mystical model, moving in the direction pioneered in the West by (among others) Plato, Plotinus, Jakob Böhme, Franz von Baader and G.F.W. Hegel, but amended decisively from the side of the Taoist and especially Buddhist traditions.
is not intended to imply esotericism, withdrawn from rigorous intellectual, historical or other forms of empirical testing. It is indeed intended as a "discipline" in a strict sense of the word, but not in the sense of the distanced, neutral stance adopted in paradigmatic subjects as currently institutionalised in the Western academic context. An enterprise such as the one proposed here should be intrinsically connected to, indeed integrated with, the various academic disciplines. However, as such this proposal does not move strictly in the field of religious studies as a historical, phenomenological and social-scientific discipline bracketing out the truth question, or of theology with its presupposed linkage to the accepted truth claims of any of a number of specific religions, or of philosophy in its present-day dominant form with its exclusive emphasis on reason, or of sociology (of religion) or psychology (of religion), or of linguistics. Carried by a deep respect for present normative models of "science" (both natural and human), it submits that there is nevertheless a need to transcend existing disciplinary boundaries in the direction of an integrating religio-mystical vision relevant to the present cultural context.

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/content/litnet/10/3/EJC147711
2013-12-01
2016-12-02
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