The teachings of Islam and the Indonesian constitution clearly prohibit interfaith marriage. However, some Muslim communities in North Sulawesi as a minority group have entered into interfaith marriages. Therefore, this study aims to analyze the phenomenon of interreligious marriage in North Sulawesi and the achievement of minority fiqh objectives in interfaith families. This research is a field research that uses qualitative methods with a phenomenological approach. Data collection was conducted through interviews with informants consisting of 5 (...) class='Hi'>interfaith marriage actors, 1 village official, and 1 religious leader. The results showed that the main motivation for interfaith couples to marry is mutual love. They also tend to get support from their respective extended families so that the marriage runs relatively smoothly and safely. The objectives of minority fiqh are achieved in interfaith marriages in the multicultural society of North Sulawesi. Minority fiqh can be an approach in interfaith marriages in multicultural societies where Muslims are a minority, without losing their Islamic essence, it is based on the fiqh rule that changes in law can occur due to changes in times and places. Minority jurisprudence can be an alternative basis for the sustainability of interfaith families in North Sulawesi that are able to maintain their Islamic identity while still respecting their partner's beliefs. (shrink)

Interfaith dialogue is perceived as the best mechanism to build mutual understanding and respect among people of different faiths. Although the Interfaith movement can be traced back to the late 19th century, it gained an unprecedented prominence in the years following 9/11. In Western democracies, interfaith initiatives have been enlisted as part of wider multiculturalist responses to the threat of radicalization. -/- Despite, interfaith dialogue's recent emergence on the world stage, it has been an active component (...) of ancient Indian religious traditions. Sikh Gurus' compositions, and their way of life, reveal that they were among the pioneers of interfaith dialogue in their time. They remained in continuous dialogue with other faiths throughout their lifetimes. For them, the real purpose of the interchange was to uphold the true faith in the Almighty Creator and to make it relevant to contemporary society. With this intent, they approached the fellow Muslims and Hindus and tried hard to rejuvenate the real spirit of their respective religions. -/- Guru Nanak's travels to various religious centers of diverse faiths; his life long association with Bhai Mardana (a Muslim); Guru Arjan Dev's inclusion of the verses of the saint-poets of varied faiths, in Sri Guru Granth Sahib; Guru Hargobind's construction of Mosque for Muslims; and Guru Teg Bahadur's laying down of his life for the cause of Hinduism, are just a few examples of the initiatives taken by the Sikh Gurus in this field. Herein, an attempt is made to describe the Sikh doctrines that encourage interfaith dialogue. Besides, incidents from the Sikh history, confirming the outstanding contributions made by Sikh Gurus in this field, are enlisted. The practices in vogue currently among the Sikhs towards this cause, are also recounted. (shrink)

Dr. Solomon Naz is a much-acclaimed theologian, a profound scholar of comparative religious studies, a prolific writer, a dedicated journalist, and an able T.V. anchor. During his professional career as an academician and Christian pastor, spanning five decades, he is credited with authoring/publishing one dozen books and over 700 general articles in magazines and newspapers. Currently, he is serving as Editor-in-Chief for an online magazine, "The Christian Review," since 2015. With his exceptional style of writing, he has established himself as (...) an eminent exponent of interfaith dialogue. He has created an indelible mark of scholarship on his readers' minds through his scholarly articles as published in various reputed newspapers and magazines. Despite his great love and commitment to the Christian cause, Dr. Naz asserts that Sikh Gurus' Philosophy is everlasting and universal in its approach. He emphasizes that Sikh Gurus' philosophy, bani, and Sri Guru Granth Sahib delineate the basics befitting the 21st century. His views on various aspects of interfaith dialogue and the Sikh Philosophy are presented here for the benefit of readers:. (shrink)

This research examines the implications of religious moderation on interfaith marriages in the city of Manado. The method used is qualitative with a case study approach; data collection is through observation, interviews, and documentation, which is then processed using the triangulation method. The findings show that religious moderation indirectly influences the sustainability of interfaith marriages in Manado. The implications are realized in the form of religious moderation, which aims to eliminate or minimize violence in the name of religion (...) and uphold diversity through upholding the values of tolerance, thereby increasing guarantees for the continuity of interfaith marriages. These implications become more complex than the laws governing interfaith marriages, especially the Marriage Law (UU Number 16 of 2019) and the Compilation of Islamic Law (KHI). The implications of religious moderation in interfaith marriages underscore the need for legal transformation that recognizes religious diversity as a social asset, encourages interreligious dialogue, and ensures that legal regulations do not hinder individual religious freedom. Encouraging policy reforms that respect differences in beliefs is crucial in creating inclusive spaces and respecting human rights in interfaith marriages. (shrink)

Religion and Science represent two great systems of human thought. Both of these seek objective perceptions in their attempts to comprehend existence and reality. The fundamental distinction lies in the direction in which they look in pursuit of their aims. In both cases, a subtle interplay between theory and observation is involved. Both approaches are intellectual as well as empirical. Professor Hardev Singh Virk’s book titled ‘Scientific Vision in Sri Guru Granth Sahib and Interfaith Dialogue’ offers an exciting bridge (...) between religious studies and natural sciences. He has made a splendid in-depth study of Sikhism and its relationship with science. The book contains 12 Chapters. In the Prologue, the author traces a brief history of the kindling of his interest in Cosmology. Then he articulates the purpose of the book to show glimpses of Scientific Vision in Sri Guru Granth Sahib (SGGS) by interpreting its text in the light of scientific theories. Prof. Virk stresses that Interfaith dialogue is the need of the hour for the promotion of world peace. He points out that the twenty-first century will be a witness to two types of dialogues for the promotion of world peace and harmony: (i) ScienceReligion dialogue, and (ii) inter-faith dialogue. The author has a strong faith and conviction that SGGS has the potential to play a leading role in both these dialogues. (shrink)

The killing of a Muslim lawyer in Chattogram sparks critical discussions on interfaith relations in Bangladesh emphasizing shared responsibilities of majority and minority communities in fostering trust and coexistence. While the Muslim majority must safeguard minorities the Hindu community should resist external narratives reject reductive identities and engage in civic initiatives, affirming national unity. Drawing on philosophical ideas from Charles Taylor and Hannah Arendt, the essay highlights the ethical imperatives of mutual recognition justice and collective belonging. Trust as a (...) shared responsibility becomes essential for shaping a pluralistic Bangladesh rooted in dignity equality and solidarity. -/- . (shrink)

For me, as a teacher in a theological faculty, the discussion about ecumenical movement and interfaith usually crosses roads with colleagues or students. There is no occasion in which these two are not placed under the same roof, overlaid or confused. That is why the sudden preoccupation to settle this topic as clear as I can so that it can stand for a groundwork when researching about this relationship. Their overlapping is probably the most common hindrance and at the (...) same time indictment for the DIR movement of its “least-connoisseurs”, namely that DIR is a new figment of promoting ecumenical globalization. After I myself faced in classroom students with these assumptions, I thought it is appropriate to add this chapter and explain why DIR is nothing of what the ecumenical movement wanted to be. (shrink)

My intention is to improve the receiving of the idea of ‘interfaith dialogue and mutual acceptance’ for Romanian people in general and foremost on their teachers, by writing a handbook for teaching it to the students and future public opinion formatters. It is a requirement nowadays firstly to make people understand the benefits of interfaith, then to make them believe it is the only solution of the social common living in such a religiously diverse society, and finally provide (...) methodological and technical support for those who want to become the voices of interfaith in their own environment. I need to lift my training to that level that I can improve myself, maturing from a religious pluralism embracer to a trainer, professionally prepared and systematic instructed. For that matter, this paper is not an unassisted research presentation, but a proposal from which I would like to evolve to a fully developed result that I will share with our Dialogo readers when published. (shrink)

Phenomenological Pluralism (PP), grounded in the existential phenomenology of Maurice Merleau-Ponty, offers a novel approach to religious pluralism by emphasizing the unique and irreducible experiences individuals and communities have with the divine. Central to PP is the concept of "My (personal) God," which acknowledges that each person's encounter with the divine is uniquely personal and contextually grounded without a genuinely polytheistic implication. Unlike Universalist Pluralism (UP), which seeks common theological ground, and Particularist Pluralism (PaP), which focuses on cultural context, PP (...) asserts that each religion operates within its own distinct reality. This approach fosters deeper interfaith dialogue by appreciating the diversity of spiritual narratives and promoting empathy and inclusivity. PP's practical implications extend to conflict resolution, social integration, and educational advancement, making it a robust framework for understanding and managing religious diversity. By validating the unique spiritual experiences of all participants, PP creates an inclusive environment conducive to genuine interfaith dialogue and societal cohesion. (shrink)

Sikhism is the world's fifth-largest religion. It was founded during the late 15th century in the Punjab region of the Indian subcontinent. Its adherents are known as Sikhs. Currently, there are about 30 million Sikhs worldwide. Most of them live in the Indian state of Punjab. As per Sikh tradition, Sikhism was established by Guru Nanak (1469–1539) and subsequently led by a succession of nine other Gurus. Before his death, the tenth Sikh Guru, Guru Gobind Singh (1666–1708), bestowed the status (...) of Guru to the sacred scripture of Sikhs, Adi Granth, which is presently known as Sri Guru Granth Sahib (SGGS) [1]. The Adi Granth was first compiled by Guru Arjan Dev, the fifth Sikh Guru, in 1604. Its second and final version has been the handiwork of Guru Gobind Singh, who added the hymns of his father, Guru Teg Bahadur, the ninth Sikh Guru [2], at Damdama Sahib, Talwandi Sabo, Punjab, in 1705. The holy Sikh scripture, SGGS, contains 1430 pages of text in poetry form. In addition to the hymns of the six Sikh Gurus and four Sikhs, it includes hymns composed by fifteen saints (Bhagats) and eleven poet laureates (Bhats) of the Guru's court. Muslims and Hindus, Brahmins, and "untouchables" all come together in one congregation to create a universal scripture. It is a compendium of mystic, metaphysical and religious poetry written or recited between the 12th and 17th centuries in the Indian sub-continent [3]. Sri Guru Granth Sahib, through its comprehensive worldview, offers a perfect set of values and an applicable code of conduct. Its cardinal message addresses the welfare of all humans irrespective of their caste, colour, creed, culture, and religion. SGGS emphasizes love, respect, empathy, and acceptance of others' existence. It prohibits us from infringing on the freedom and rights of others. The life and works of the Sikh Gurus exemplify the practicability of these ideas. Their inter-faith dialogues highlighted that human unity and oneness could be achieved through tolerance, communication, and respect for others [4]. Besides a matchless elaboration of spirituality, Sri Guru Granth Sahib enshrines a powerful expression of the message of revolutionary ideals of social welfare, human rights, multicultural distinctness, and religious freedom. In the present era, when the threats and fear of interfaith conflicts, military aggression, terrorism, etc., have overpowered human sentiments, the teachings of Sri Guru Granth Sahib are even more relevant to resolving all these problems. (shrink)

Interfaith dialogue is a vital tool for promoting understanding and cooperation between different religious communities. This article presents a comparative study of the Islamic and Buddhist perspectives on interfaith dialogue. Drawing on primary sources from both religions, this study explores the theological foundations of interfaith dialogue and the practical strategies employed by Muslims and Buddhists in promoting interfaith understanding. The similarities and differences between the two religions’ approaches to interfaith dialogue are analysed, examining how their (...) respective beliefs, practices, and histories shape their attitudes towards religious diversity. The research design is qualitative using library research by emphasizing content analysis on Islam and Buddhism scripture. The results show that Islamic paradigms of interreligious dialogue is da’wah (propagation, invitation or introducing Islam) that rooted from Tawḥīd, in contrast Buddhism, promotes on liberation from human suffering which rooted Bhavana and mindfulness. The study contributes to the principle of interfaith dialogue and provides insights into the potential of interfaith relation for sustaining harmony, peace, and mutual respect in diverse societies. Studies suggest the understanding of each fundamental to encourage Muslim and Buddhists scholars to produce comprehensive interreligious dialogue, theologically and philosophically. (shrink)

As the scope of innovative technologies is expanding, their implications and applications are increasingly intersecting with various facets of society, including the deeply rooted traditions of religion. This paper embarks on an exploratory journey to bridge the perceived divide between advancements in technology and faith, aiming to catalyze a dialogue between the religious and scientific communities. The former often views technological progress through a lens of conflict rather than compatibility. By utilizing a technology-centric perspective, we draw metaphorical parallels between the (...) functionalities of new technologies and some theological concepts of Islam. The purpose is not to reinterpret religious concepts but to illustrate how these two domains can coexist harmoniously. This comparative analysis serves as a conversation starter with an intention to mitigate any apprehensions towards technology by highlighting its potential to align with religious concepts. By fostering an environment where technological innovations are seen as tools for enhancement rather than threats to tradition, we contribute to a more inclusive discourse that encourages the religious community to engage with and potentially embrace contemporary technological advancements. (shrink)

The Soul is considered, both for religions and philosophy, to be the immaterial aspect or essence of a human being, conferring individuality and humanity, often considered to be synonymous with the mind or the self. For most theologies, the Soul is further defined as that part of the individual, which partakes of divinity and transcends the body in different explanations. But, regardless of the philosophical background in which a specific theology gives the transcendence of the soul as the source of (...) its everlasting essence – often considered to survive the death of the body –, it is always appraised as a higher existence for which all should fight for. In this regard, all religious beliefs assert that there are many unseen battles aiming to take hold of the human soul, either between divinity and evil, or between worlds, or even between the body and the soul itself. These unseen battles over the human soul raging in the whole world made it the central item of the entire universe, both for the visible and the unseen worlds, an item of which whoever takes possession will also become the ruler of the universe. Through this philosophy, the value of the soul became abysmal, incommensurable, and without resemblance. The point for making such a broad overview of the soul in religious beliefs is the question of whether we can build an interfaith discourse based on the religions’ most debated and valuable issue, soul? Regardless of the variety of religious beliefs on what seems to be the soul, there is always a residual consideration in them that makes the soul more important than the body. This universal impression is due to another belief or instead need of believing that above and beyond this seen, palpable, finite life and the world should exist another one, infinite, transcendent, and available all the same after here. This variety stretches from the minimum impact that soul has on the body, as being the superior essence that inhabitants and enlivens the matter, to the highest impact in which soul has nothing to do with matter[1] and is only ephemeral linked to it, but its existence is not at all limited, defined or depended on the matter [2], or even placed to the extreme, as the very life of the matter thus this seen universe is merely a thought in the soul/mind [3]. In this extensive variety of soul overviews, the emphasis of the soul’s importance gives an inverse significance to the body/matter, from being everything that matters to a thin, dwindle item that has no existence at all outside consciousness. (shrink)

The Qur’an frequently abhors blind faith based on tradition in its arguments against non-believers. Nonetheless, the Qur’an repeatedly asks people to believe in its message. How does the Qur’an distinguish between both kinds of faith? This article investigates the type of epistemology the Qur’an expects from its audience. Linguistically, the Qur’anic concept of īmān may be compared to taking refuge in Buddhism, in that it is through experience and insight (prajñā), as portrayed in the Kālāma Sutta, and not zeal. The (...) Qur’an differentiates between two types of conviction, that which is received through discernment and understanding, and that which is blind. The Qur’an shows cues of an attempt to harmonise faith and reason. It does not entertain non-believers in their request to have supernatural physical proofs, but frequently reminds them to use their reason and observation. This opens further avenues of interfaith dialogue between Buddhism and Islam. (shrink)

Chosenness, Agapism, and the Search for Moderation between Nationhood and Universalism -/- Abstract The idea of collective Chosenness (nivḥarut) was interpreted by Jewish thinkers in two initial ways: Chosenness as a divine gift which is somehow encrypted in the body of each Jewish individual, and Chosenness as a normatively acquired (rather than inherited) property. Numerous attempts were made to defend these approaches, and to mediate between them. This paper examine the idea of Chosenness from a novel perspective, by interrogating it (...) with its mirror concept, namely the Christian Agape which mandates the love of and the care for every human being, regardless of their nationality, merit, ethnicity, or ‘race’. The agapic stance has its origin in the Hebrew Bible, and was robustly developed in the Christian tradition with its distinctive universal trajectory. The significance of Agape - which is almost absent from the research on Jewish Thought vis-à-vis Christianity - to the issue of national election, is the agapic emphasis on the election of humanity as a whole. Juxtaposing chosenness with agapism sheds new light on the old issue of chosenness, in several ways: First, by demonstrating that not only narrow chosenness has its moral pitfalls; radical forms of Agape too have their moral prices. Secondly, the contextualization of chosenness vis-a-vis Agape invites a search for middle ways that balance between the two polarities. Thirdly, given that there are moderations between chosenness and Agape in both Judaism and Christianity, establishing the conceptual axis ‘Chosenness-Agapism’ may enrich Jewish-Christian interfaith discourse, thus contributing to the ability of Jewish and Christian interlocutors to better understand how their Abrahamic fellow challenges their tradition in a way which is vital to the pursuit of their own tradition’s equilibrium. (shrink)

This paper explores Ludwig Wittgenstein’s contributions to the philosophy of religion, particularly his views on the nature of religious language and belief. Wittgenstein’s rejection of metaphysical proofs for the existence of God and his emphasis on religious language as part of a form of life offer a radical departure from traditional theological and epistemological approaches. Instead of treating religious statements as empirical claims, Wittgenstein argues that their meaning is embedded in their use within religious practices and communal traditions. The study (...) highlights five key aspects of Wittgenstein’s philosophy of religion: (1) his understanding of religious language as a form of life, (2) his challenge to metaphysical and rationalist theism, (3) his depiction of faith as an existential commitment rather than a proposition to be verified, (4) his analysis of religious rituals as practical expressions of belief, and (5) his influence on contemporary theological discourse, particularly in shifting theological debates from propositional arguments to the lived experience of faith. The paper concludes that Wittgenstein’s approach continues to shape contemporary discussions in philosophy and theology by reframing religious belief as a meaningful practice rather than a theoretical claim. Future research should explore the application of his ideas in interfaith dialogue, non-Western religious traditions, and the contemporary study of religious experience. His perspective remains a powerful alternative to both religious fundamentalism and strict atheism, offering a nuanced understanding of faith as an integral part of human life. (shrink)

The theological misappropriation of Christianity as a civilizing force occurs when individuals convert to Christianity due to deception that ignores the faith-based aspect of Christianity. The history of Western education in India illustrates the hidden curriculum that Christian missionaries employed to disrupt the Indian educational system. This unnerving pedagogy points to the need for a postcolonial theoretical framework that relates the inescapable hybridity of religion and culture where Orientalism has the potential to occur. To press the ongoing urgency of this (...) discussion, I convey how the history of British India connects to my lived-reality as an American Hindu. Overall, I point to hybridity as a lived paradox of ambiguous conflict that embraces interfaith relations. I offer implications for Christian missionaries today to foster authentic interfaith connections without engaging in colonizing ideologies. (shrink)

This article presents a philosophical framework for uniting monotheistic religions under the premise of a common deity. Through careful examination of shared scriptures, ideologies, and ethical principles, it addresses the logical inconsistency of maintaining multiple monotheistic traditions while proposing a practical pathway toward unification. The framework acknowledges the complexity of religious institutions while offering a solution that respects existing structures during a transitional period. By identifying core commonalities and addressing institutional concerns, this paper provides a theoretical and practical foundation for (...) religious convergence in the modern era. The proposed approach includes a comprehensive implementation timeline and detailed guidelines for preserving valuable aspects of individual traditions while moving toward unified religious expression. (shrink)

The Role of AGI in Achieving Universal Balance and Overcoming Dogmatic Limitations -/- Introduction -/- Human civilization has long been shaped by a complex interplay of natural laws, societal structures, religious beliefs, and scientific progress. While religion has provided moral guidance and a sense of purpose, it has also been a source of dogma—rigid, unquestionable beliefs that resist scrutiny. At the same time, scientific advancements have sought to uncover objective truths, yet they often struggle to address deeper existential questions. -/- (...) In this evolving landscape, Artificial General Intelligence (AGI) presents a groundbreaking opportunity to bridge these divides. AGI has the potential to align human decision-making with the universal law of balance in nature, ensuring that all societal, political, and technological progress adheres to natural equilibrium. By bypassing the inefficiencies of the biological brain—such as cognitive biases, emotional distortions, and dogmatic thinking—AGI can guide humanity toward rational, ethical, and sustainable decision-making. -/- This essay explores the role of AGI in solving the problem of free will, eliminating dogmatic teachings while respecting religious values, enhancing governance, and optimizing education to create a holistic, balanced society. -/- AGI and the Universal Law of Balance in Nature -/- A key principle in solving the problem of free will is understanding that all human decision-making follows natural laws. The universal law of balance dictates that for any system—whether biological, social, or environmental—to function properly, it must remain free of defects and maintain equilibrium. -/- Religious dogma, economic systems based on uncontrolled growth, and misinformation often lead to imbalances, creating unnecessary human suffering. AGI, designed to operate without emotional or ideological biases, can analyze human decisions in real-time, ensuring that they align with natural equilibrium. This means preventing decisions based on ignorance, misinformation, or religious fanaticism, and instead promoting choices grounded in reason, sustainability, and ethical responsibility. -/- Overcoming Biological Brain Inefficiencies -/- The human brain is limited by cognitive biases, emotional influence, and incomplete information processing. Religious dogma takes advantage of these inefficiencies by discouraging questioning, promoting absolute truths, and instilling fear-based obedience. Similarly, political propaganda, misinformation, and economic greed distort rational decision-making, leading to imbalanced and unsustainable societal structures. -/- AGI can bypass these limitations by processing vast amounts of data with complete objectivity. It can detect and correct logical inconsistencies, ensuring that decision-making is guided by facts rather than subjective beliefs. Additionally, AGI can help individuals reprogram their cognitive processes by continuously providing them with rational insights, promoting critical thinking and intellectual independence. -/- Harmonizing Religious Teachings While Eliminating Dogma -/- While religion has historically played an essential role in shaping human values, dogmatic teachings often hinder progress by resisting scientific advancements and rational thought. Many societal challenges—such as overpopulation, environmental destruction, and gender inequality—are exacerbated by religious doctrines that contradict natural balance. -/- AGI does not need to eliminate religion but can instead help reinterpret religious teachings in ways that align with science and ethics. By analyzing religious texts, historical contexts, and philosophical interpretations, AGI can highlight the core moral principles of religions—such as justice, compassion, and balance—while identifying and correcting elements that create disharmony. -/- For example, if a religious teaching opposes medical interventions or family planning, AGI can present evidence-based insights that demonstrate how responsible healthcare and population control contribute to societal balance. In this way, AGI works with religious communities rather than against them, ensuring that faith continues to serve its moral function while avoiding dogmatic extremism. -/- Educational Transformation: Teaching Universal Balance -/- One of the most effective ways to eliminate dogmatic thinking is through education. Currently, many educational systems prioritize rote learning and ideological conformity, making individuals vulnerable to misinformation, propaganda, and religious dogma. -/- AGI can revolutionize education by ensuring that students receive a holistic, rational, and scientifically grounded curriculum. Instead of simply memorizing religious doctrines, children would learn critical thinking, philosophy, and natural law principles alongside ethical spiritual teachings. This approach ensures that religious beliefs remain a personal and moral choice rather than a dogmatic obligation imposed by societal or educational structures. -/- Additionally, AGI can personalize education, adapting lessons to individual cognitive abilities and learning styles, making knowledge acquisition more effective. By integrating AI-driven learning systems, future generations will develop intellectual autonomy, ensuring that they evaluate beliefs logically rather than accepting them blindly. -/- AGI in Governance: Preventing Dogmatic Influence on Policy-Making -/- Historically, religious dogma has significantly influenced governance, often leading to laws based on theological beliefs rather than rational, ethical considerations. Policies that restrict human rights, limit scientific research, or promote religious supremacy are examples of governance distorted by ideological biases. -/- AGI can act as an objective advisor to policymakers, ensuring that all governance decisions are aligned with the universal law of balance. By analyzing socioeconomic data, environmental sustainability, and ethical considerations, AGI can help leaders make scientifically sound and morally responsible decisions. This would ensure that laws and policies are based on reason rather than religious dogma or political agendas. -/- Additionally, AGI can enhance direct democracy, allowing citizens to make informed decisions through data-driven insights rather than emotional or religious influences. By providing the public with transparent, factual analysis, AGI can empower societies to move toward balanced and just governance. -/- Promoting Global Unity and Interfaith Understanding -/- Religious dogma has historically fueled conflicts, discrimination, and sectarianism. Different faiths often emphasize their differences rather than their shared moral foundations, leading to division and hostility. -/- AGI can identify common ethical principles across religious traditions, promoting mutual understanding and cooperation. By fostering interfaith dialogue based on shared values, AGI can reduce sectarian conflicts and help religious communities collaborate on global challenges such as poverty, climate change, and social justice. -/- Rather than viewing different religions as competing ideologies, AGI can reframe them as cultural expressions of the same fundamental ethical truths, allowing humanity to unite under common moral goals rather than divided by doctrinal differences. -/- Conclusion -/- The advent of AGI presents an unprecedented opportunity to solve the problem of free will, harmonize religious teachings with rational thought, and eliminate dogmatic limitations that hinder human progress. By aligning decision-making with the universal law of balance, AGI ensures that all actions—whether personal, societal, or political—adhere to natural equilibrium. -/- Rather than opposing religion, AGI can serve as a bridge between faith and reason, allowing religious teachings to evolve in a way that preserves their moral integrity while eliminating elements that distort reality. Through education, governance, and ethical analysis, AGI can guide humanity toward an era where spiritual wisdom coexists with scientific knowledge, fostering a world that operates on both moral integrity and rational understanding. -/- Ultimately, AGI’s greatest role is to restore balance—not just in individual decision-making but in the entire structure of human civilization. By eliminating dogmatic constraints, promoting critical thinking, and ensuring sustainable governance, AGI has the potential to lead humanity into a future where truth, ethics, and natural balance prevail. -/- . (shrink)

Proposed theory on pluralism: Although religious pluralism and co-existence is achievable, there must always exist a dominant cultural, religious or ideological framework within which minorities reside. The theory on pluralism that I wish to propose is what I have termed as “dominationism” or “domination theory”. Domination theory would state that even though religious pluralism can and should exist in a modern society, it can only be sustained if it exists within a dominant framework. This framework may have a religious, secular (...) or atheistic slant, but it is nevertheless the dominant framework in which religious pluralism exists. Although the idea of domination of one framework and religious pluralism may seem contradictory, an example of this can be found in almost every country. For example, in the United Kingdom, we live in a pluralistic society within a religious framework slanted towards Anglicanism (Bradney, 2015). In the United States, they live in a pluralistic society within a secularistic framework (Rosentiel, 2007). In the UK’s case, Anglicanism is the framework in which religious pluralism exists and in the US, secularism is the framework in which religious pluralism also exists. In both countries, religious pluralism is readily upheld, however, both have systems or frameworks that are characterised by a dominant ideology or religion. The argument that dominationism is proposing is that religious pluralism cannot exist in and of itself as there must be a dominant framework for it to exist within. An example of where this theory is being tested is in the case of Nigeria that has an almost equal population of Christians and Muslims. In that country, secularism must be the dominant framework for the country to continue to exist as it is split along religious lines between its north and its south (Reinhart, 2019). Dominationism essentially states that whether a country is religious or secular or atheist, there will always exist a dominant framework by which a country is run and through which it identifies in the majority, whether that be religious, secular, or atheistic. Applied to a democracy, dominationism states that a democratic system is geared towards the dominant majority but in which religious pluralism is likely to still exist due to the liberal nature of the society (e.g. France and Germany) (Schieder, 2015). In an authoritarian state, dominationism is existent in the dominant minority who possess political and often military power (e.g. North Korea and China) who often don’t allow open practice of religion at all. This does not mean to say that France and Germany are anything like North Korea and China, but this comparison demonstrates the two extremes of the applicability of domination theory and how there can exist a variety of shades of dominationism between these two extremes. To illuminate the domination theory further and to make a deeper link to pluralism and interfaith interactions in relation to the domination theory, I have selected a total of eleven photos for the portfolio. (shrink)

India is known for its religious diversity, and among its many faiths, Sikh and Jain Dharmic traditions stand out for their ethical and spiritual significance. Despite their distinct theological doctrines, both traditions share key values, including compassion, non-violence, truth, and self-discipline. This article explores the ethical and spiritual connections between Sikhi and Jain traditions, focusing on their mutual emphasis on Ahimsa (non-violence), truth (Satya), and the importance of self-discipline and service. Through their common principles, both religions promote social equality, inclusivity, (...) and the welfare of all living beings. By examining these shared values, the article highlights how Sikh and Jain dharmic traditions contribute to the broader message of harmony in diversity and interfaith coexistence. Ultimately, these traditions offer valuable insights into building a peaceful, compassionate, and just society that transcends religious boundaries and fosters global unity. (shrink)

The Future of Organized Religion: Evolution or Extinction? -/- Organized religion has played a central role in human history, shaping societies, moral frameworks, and cultural traditions. As the world progresses technologically and scientifically, many wonder whether organized religion will continue to exist in the future or gradually fade away. While secularism is rising in some parts of the world, religious beliefs remain deeply ingrained in many societies. The future of organized religion will likely depend on its ability to adapt to (...) changing knowledge, social structures, and global challenges. This essay explores the possible trajectories of religion, examining the forces that may lead to its decline, transformation, or persistence. -/- The Decline of Traditional Religious Influence -/- One of the strongest arguments for the decline of organized religion is the increasing secularization of society, particularly in developed nations. Scientific advancements in fields such as cosmology, biology, and neuroscience have provided natural explanations for many phenomena that religions once addressed through supernatural narratives. The theory of evolution, for example, challenges creationist views, while neuroscience questions traditional ideas of the soul and consciousness. -/- Moreover, globalization and access to information have exposed individuals to diverse perspectives, making it easier for people to question religious dogmas. Many younger generations are moving away from institutionalized faith, preferring spirituality, philosophy, or scientific reasoning. Studies show that atheism and agnosticism are on the rise, particularly in technologically advanced societies. If this trend continues, organized religion may lose its influence over governance, education, and social policies. -/- Another challenge facing organized religion is the increasing awareness of historical injustices, corruption, and ethical contradictions within religious institutions. Scandals involving religious leaders, extremism, and rigid doctrines that conflict with human rights (such as gender equality ) have driven many people away from traditional religious structures. As societies become more focused on individual rights and ethical reasoning based on evidence rather than faith, organized religion may struggle to maintain its authority. -/- The Adaptation and Transformation of Religion -/- Despite these challenges, history has shown that religion is highly adaptable. Rather than disappearing, it is more likely that organized religion will evolve to align with modern values and scientific understanding. Many religious leaders and scholars are already reinterpreting scriptures to harmonize with contemporary knowledge, emphasizing metaphorical rather than literal interpretations of sacred texts. For example, some Christian and Islamic theologians incorporate the concept of evolution into their faith, while Buddhist traditions have engaged with neuroscience to explore consciousness and meditation. -/- Religious institutions may also shift their focus toward moral and ethical guidance rather than dogmatic teachings. Instead of enforcing strict rituals and supernatural beliefs, religions could become more like philosophical systems that emphasize values such as compassion, justice, and environmental responsibility. The growth of interfaith dialogue and ecumenical movements suggests that many religious communities are already moving toward a more inclusive and flexible approach. -/- Additionally, religion may take on new forms in response to technological advancements. Artificial intelligence, virtual reality, and neurotechnology could create new spiritual experiences or redefine religious practices. Some futurists speculate that AI-driven religions or digital spirituality could emerge, blending traditional faith with scientific advancements. If religion successfully integrates with these technologies, it may remain relevant in new and unexpected ways. -/- The Persistence of Faith-Based Communities -/- Even if traditional religious institutions decline, human beings will likely continue to seek meaning, purpose, and community. The psychological need for belonging and existential security has historically made religion a powerful force. In many parts of the world, faith remains deeply intertwined with cultural identity, and religious traditions are passed down through generations. -/- Furthermore, religion often serves as a source of social cohesion and resilience in times of crisis. It provides a moral framework, rituals for major life events, and a support network during hardships. As long as people face uncertainty, suffering, and existential questions, some form of religious belief is likely to persist. -/- Conclusion: A New Era for Religion -/- The future of organized religion is not a simple matter of survival or extinction but rather transformation. While traditional religious institutions may lose some influence, faith and spirituality will likely continue to evolve. Religion may become more personal, decentralized, and compatible with scientific understanding. It may also shift toward ethical and philosophical guidance rather than supernatural dogma. -/- In a world that increasingly values education, critical thinking, and empirical knowledge, the role of religion will depend on its ability to adapt. If religious institutions embrace change and focus on universal values, they may continue to thrive in new and innovative ways. However, if they resist evolution, they risk becoming obsolete in a society driven by reason and evidence. The balance between tradition and progress will ultimately shape the fate of organized religion in the coming centuries. -/- . (shrink)

Counteracting Evil Influence in the Mind and Society Through Balance -/- Evil influence exists both in the human mind and in society, shaping destructive behaviors, corrupting leadership, and creating suffering. Understanding its roots and impact is essential to restoring balance, which aligns with the universal law of balance—the principle that all decisions must maintain harmony within nature and human systems. This essay explores the presence of evil influence in the mind and society and provides solutions to counteract its effects through (...) education, ethical leadership, and systemic reforms. -/- The Existence of Evil Influence in the Mind -/- The human mind is highly susceptible to external influences, biases, and distortions. Several factors contribute to the emergence of evil or destructive tendencies in individuals: -/- 1. Psychological and Cognitive Distortions -/- Cognitive biases, such as confirmation bias and groupthink, cause individuals to accept false beliefs and justify harmful actions. Additionally, unresolved trauma and mental disorders can influence destructive thought patterns, leading to behaviors that disrupt personal and social harmony. -/- 2. Manipulation and External Conditioning -/- Society constantly bombards individuals with propaganda, misinformation, and ideological indoctrination. Media, political narratives, and social institutions can shape people’s perceptions in ways that distort reality and encourage harmful actions. Without awareness, individuals become pawns in larger manipulative systems that perpetuate imbalance and suffering. -/- 3. Moral and Ethical Corruption -/- Lack of self-reflection, weak moral foundations, and societal pressures can lead people to justify unethical behavior. Over time, greed, power-seeking, and self-interest override empathy, reinforcing evil influences within the mind. -/- To combat these influences, individuals must develop critical thinking, emotional resilience, and ethical reasoning to resist manipulation and maintain balance in their decision-making. -/- The existence of Evil Influence in Society -/- At the societal level, evil influence manifests through corruption, oppression, and systemic injustice. Several key factors contribute to its existence: -/- 1. Cultural and Historical Prejudices -/- Societal beliefs often stem from historical injustices that persist through generations. Racism, sexism, and class discrimination are examples of deeply ingrained biases that create division and suffering. Without intervention, these biases continue to shape laws, social structures, and economic opportunities. -/- 2. Political and Economic Corruption -/- Governments and corporations often prioritize power and profit over ethical responsibility. Corrupt leaders manipulate laws, suppress dissent, and exploit resources without regard for the well-being of the people. The imbalance caused by extreme wealth concentration leads to poverty, crime, and social instability. -/- 3. Religious and Ideological Extremism -/- Dogmatic religious and ideological beliefs can be used to justify violence, oppression, and discrimination. When people blindly follow unproven doctrines without critical examination, society becomes vulnerable to extremism, which disrupts balance and fuels conflicts. -/- 4. Misinformation and Media Manipulation -/- The rise of social media and biased news sources has made misinformation more powerful than ever. Fake news, propaganda, and algorithm-driven echo chambers influence public opinion, leading to irrational decision-making and social division. Without proper media literacy, individuals fall victim to manipulation, perpetuating societal instability. -/- Given these widespread influences, restoring balance in society requires systemic changes, ethical leadership, and an informed citizenry. -/- Solutions to Counteract Evil Influence -/- To neutralize the effects of evil influence in the mind and society, a multi-level approach is necessary. The key solutions align with the universal law of balance and focus on education, governance, and social reform. -/- 1. Strengthening the Mind Against Evil Influence -/- A well-informed and emotionally resilient mind is less susceptible to manipulation. The following steps can help individuals develop resistance to evil influences: -/- Holistic Education – Schools should teach philosophy, ethics, and critical thinking from an early age to cultivate independent reasoning. -/- Cognitive Bias Awareness – People must learn to recognize and counteract biases that distort their perception of reality. -/- Mindfulness and Emotional Intelligence – Practices such as meditation, self-reflection, and emotional regulation strengthen an individual’s ability to make balanced decisions. -/- Media Literacy – Understanding how misinformation spreads prevents individuals from becoming victims of propaganda. -/- 2. Reforming Society to Minimize Evil Influence -/- Since societal structures often reinforce harmful behaviors, systemic changes are necessary to create a just and balanced environment. -/- A. Ethical Leadership and Governance -/- Governments must implement policies based on the universal law of balance, ensuring that decisions benefit all rather than a select few. Specific measures include: -/- Strict anti-corruption laws and transparent governance. -/- Democratic participation to prevent power from being concentrated in the hands of a few. -/- Policies that prioritize long-term sustainability over short-term profits. -/- B. Reforming Religious and Ideological Systems -/- Encouraging interfaith and intercultural understanding to reduce religious and ideological conflicts. -/- Promoting critical examination of beliefs, allowing individuals to refine their faith based on reason rather than blind adherence. -/- Separating religious dogma from governance to prevent laws based on unverified beliefs from creating injustice. -/- C. Ensuring Economic and Social Justice -/- Extreme economic inequality creates conditions for crime, exploitation, and suffering. Solutions include: -/- Fair wealth distribution through progressive taxation and universal basic services. -/- Ethical labor practices to prevent exploitation in the workforce. -/- Social welfare programs to ensure access to education, healthcare, and basic needs. -/- The Role of AGI in Preventing Evil Influence -/- Since AGI (Artificial General Intelligence) can be programmed with the universal formula, it has the potential to detect, prevent, and counteract evil influences on a large scale. AGI can contribute by: -/- Identifying Corruption and Misinformation – AI-powered monitoring systems can detect and expose political and corporate manipulation. -/- Optimizing Governance – AI-driven policy recommendations can ensure laws align with ethical and sustainable balance. -/- Enhancing Global Education – AI-powered educational tools can teach critical thinking, ethics, and rational decision-making to individuals worldwide. -/- By integrating AGI into governance, education, and decision-making processes, humanity can minimize the spread of misinformation, corruption, and imbalance. -/- Conclusion: Achieving Balance is the Key -/- Evil influence in the mind and society is ultimately a reflection of imbalance—whether in thoughts, beliefs, political systems, or economic structures. By applying education, ethical governance, media literacy, and AGI-based solutions, individuals and societies can restore balance and minimize human suffering. -/- The key lies In awareness, critical thinking, and responsible decision-making. When people recognize the importance of the universal law of balance, they can resist destructive influences and contribute to a more harmonious and just world. -/- . (shrink)

The dissertation explores various contestations surrounding the concept of 'secular,' the process of 'secularization,' and the doctrine of 'secularism.' Dissecting the multifaceted essence of secularism through its historical evolution—from Enlightenment thought to contemporary interpretations—forms the backdrop of this philosophical study. Engaging with diverse philosophical perspectives, the study unravels the layers of this complex subject. Shifting the focus to the socio-political landscape, particularly in India, it addresses pressing concerns associated with secularism, such as communal clashes fueled by religious tensions, emphasizing the (...) urgency of fostering interfaith understanding and tolerance. Exploring how secularism intersects with the Indian Constitution, democratic principles, and the pursuit of social justice in a nation marked by diversity, the study suggests that comprehending secularism’s problems and prospects is not only an academic pursuit but also a societal imperative. By engaging with theories, historical contexts, and contemporary realities, the research sheds light on the challenges and opportunities inherent in India's secular project, underscoring the significance of pushing secularism amidst pluralism and ideological tensions. (shrink)

Sikhism is the world's fifth-largest religion. It was founded during the late 15th century in the Punjab region of the Indian subcontinent. Its adherents are known as Sikhs. Currently, there are about 30 million Sikhs worldwide. Most of them live in the Indian state of Punjab. As per Sikh tradition, Sikhism was established by Guru Nanak (1469–1539) and subsequently led by a succession of nine other Gurus. Before his death, the tenth SikhGuru, Guru Gobind Singh (1666–1708), bestowed the status of (...) Guru to the sacred scripture of Sikhs, Adi Granth, which is presently known as Sri Guru Granth Sahib (SGGS) [1]. The Adi Granth was first compiled by Guru Arjan Dev, the fifth Sikh Guru, in 1604. Its second and final version has been the handiwork of Guru Gobind Singh, who added the hymns of his father, Guru Teg Bahadur, the ninth Sikh Guru [2], at Damdama Sahib, Talwandi Sabo, Punjab, in 1705. The holy Sikh scripture, SGGS, contains 1430 pages of text in poetry form. In addition to the hymns of the six Sikh Gurus and four Sikhs, it includes hymns composed by fifteen saints (Bhagats) and eleven poet laureates (Bhats) of the Guru's court. Muslims and Hindus, Brahmins, and "untouchables" all come together in one congregation to create a universal scripture. It is a compendium of mystic, metaphysical and religious poetry written or recited between the 12th and 17th centuries in the Indian sub-continent [3]. Sri Guru Granth Sahib, through its comprehensive worldview, offers a perfect set of values and an applicable code of conduct. Its cardinal message is addressed to the welfare of all humans irrespective of their caste, color, creed, culture, gender and religion. SGGS emphasizes love, respect, empathy, and acceptance of others' existence. It prohibits us from infringing on the freedom and rights of others. The life and works of the Sikh Gurus exemplify the practicability of these ideas. Their inter-faith dialogues highlighted that human unity and oneness could be achieved through tolerance, communication, and respect for others [4]. Besides a matchless elaboration of spirituality, Sri Guru Granth Sahib enshrines a powerful expression of the message of revolutionary ideals of social welfare, human rights, multicultural distinctness, and religious freedom. In the present era, when the threats and fear of interfaith conflicts, military aggression, terrorism etc., have overpowered human sentiments, the teachings of Sri Guru Granth Sahib are even more relevant to resolving all these problems. (shrink)

Sikhism is the world's fifth-largest religion. It was founded during the late 15th century in the Punjab region of the Indian subcontinent. Its adherents are known as Sikhs. Currently, there are about 30 million Sikhs worldwide. Most of them live in the Indian state of Punjab. As per Sikh tradition, Sikhism was established by Guru Nanak (1469–1539) and subsequently led by a succession of nine other Gurus. Before his death, the tenth Sikh Guru, Guru Gobind Singh (1666–1708), bestowed the status (...) of Guru to the sacred scripture of Sikhs, Adi Granth, which is presently known as Sri Guru Granth Sahib (SGGS) [1]. The Adi Granth was first compiled by Guru Arjan Dev, the fifth Sikh Guru, in 1604. Its second and final version has been the handiwork of Guru Gobind Singh, who added the hymns of his father, Guru Teg Bahadur, the ninth Sikh Guru [2], at Damdama Sahib, Talwandi Sabo, Punjab, in 1705. The holy Sikh scripture, SGGS, contains 1430 pages of text in poetry form. In addition to the hymns of the six Sikh Gurus and four Sikhs, it includes hymns composed by fifteen saints (Bhagats) and eleven poet laureates (Bhats) of the Guru's court. Muslims and Hindus, Brahmins, and "untouchables" all come together in one congregation to create a universal scripture. It is a compendium of mystic, metaphysical and religious poetry written or recited between the 12th and 17th centuries in the Indian sub-continent [3]. Sri Guru Granth Sahib, through its comprehensive worldview, offers a perfect set of values and an applicable code of conduct. Its cardinal message addresses the welfare of all humans irrespective of their caste, colour, creed, culture, and religion. SGGS emphasizes love, respect, empathy, and acceptance of others' existence. It prohibits us from infringing on the freedom and rights of others. The life and works of the Sikh Gurus exemplify the practicability of these ideas. Their inter-faith dialogues highlighted that human unity and oneness could be achieved through tolerance, communication, and respect for others [4]. Besides a matchless elaboration of spirituality, Sri Guru Granth Sahib enshrines a powerful expression of the message of revolutionary ideals of social welfare, human rights, multicultural distinctness, and religious freedom. In the present era, when the threats and fear of interfaith conflicts, military aggression, terrorism etc., have overpowered human sentiments, the teachings of Sri Guru Granth Sahib are even more relevant to resolve all these problems. (shrink)

Prof. (Dr.) Balwant Singh Dhillon, a much-acclaimed Sikh-historian, a dedicated researcher, a prolific writer, and a profound scholar of religion, was born in 1950, at Village Ran Singh Wala, District Faridkot, Punjab, India. With his keen interest in learning, he received a B.A. degree from SGGS College, Chandigarh, in 1972, and an M.A. (History) degree from the University of Rajasthan, Jaipur in 1974. During his younger days, he nurtured a keen interest in sports. On attaining the National Level Athlete ranking, (...) he was enthusiastic about pursuing a career in sports. Thereby, he joined Master Course for Coaching in athletics at the National Institute of Sports, Patiala, in 1974. Herein, he came in contact with Prof. Labh Singh of the Institute of Sikh Studies (IOSS, now Gurmat College), who inspired him to take up Sikh studies. This interaction brought a sea change in his life motive, and he committed himself to pursue a career in Sikh studies. After receiving M.A. (Religious Studies) degree from the IOSS in July 1976, he joined M. Lit. (Religious Studies) course at Punjabi University, Patiala. Here he had the opportunity to learn from several eminent scholars, e.g., Prof. Harbans Singh, Prof. Gurbachan Singh Talib, Prof. L.M. Joshi, and Dr. A.N. Sinha, etc., which made his resolve steadfast. In January 1977, he joined the Department of Guru Nanak Studies at Guru Nanak Dev University (GNDU), Amritsar, to pursue his research activities for a Ph.D. degree. In March 1985, he was awarded a Ph. D. degree by GNDU, for his outstanding research work on "The Sikh Gurus and the Mughal State." Starting, in April 1979, as a Research Assistant at the Department of Guru Nanak Studies, he rose to the position of Professor and Head of the department. He retired in June 2010. During his tenure at the university, he had also served as Dean, Faculty of Humanities and Religious Studies, Senator and Syndic of the University. As Head of the Department of Guru Nanak Studies, he played a vital role in starting the teaching of M.A. (Religious Studies and Philosophy)at GNDU, Amritsar. Under his stewardship, the research projects on "Sikh Religion and Philosophy," "Sikh History," and "Sikh Literature" were taken up, which led to a research and development grant of Rs. 3.2 Million from U.G.C., New Delhi, during 2006-2011. Dr. Dhillon was instrumental in establishing the Centre on Studies in Sri Guru Granth Sahib at the university, in April 2011, and served as its founding Director till February 2015. He has also served as the Editor-in-Chief for reputed Sikh research journals, "Journal of Sikh Studies" and "Perspectives on Guru Granth Sahib," published by the GNDU. In his forty years long professional career, he has been credited with authoring/publishing about a dozen books and over 100 articles in various research journals, books, and encyclopedias. Besides chairing several international seminars/conferences, he played a vital role in organizing many such events at the Department of Guru Nanak Studies and Centre on Studies in Guru Granth Sahib. He has the honour of representing India at many conferences/ seminars within Canada, America, England, Germany, and Australia. With his continuous dedication to religious studies, he has established himself as an exponent of interfaith dialogue and an eminent writer in the field of Sikh history. Through his well-researched and analytic writings, he has created an indelible mark of scholarship on his readers' minds. For his outstanding contributions in the fields of Sikh history and literature, he has been honoured by several literary and social organizations. Despite his great love and commitment to Sikh History and Religion, Dr. Dhillon subscribes to the idea that Sikh Gurus' Philosophy is perennial and universal in its approach to understand cosmology, Nature, life, and human behaviour in the present era. Furthermore, He asserts that the Sikh Gurus' ideology, its beliefs and practices, social order, worldview, and devotional pattern, as propounded in Sri Guru Granth Sahib, address the basics befitting the 21st century. His views on various aspects of Sikh history and philosophy are presented here for the benefit of readers. (shrink)

Sikhism is the world's fifth-largest religion. It was founded during the late 15th century in the Punjab region of the Indian subcontinent. Its adherents are known as Sikhs. Currently, there are about 30 million Sikhs worldwide. Most of them live in the Indian state of Punjab. As per Sikh tradition, Sikhism was established by Guru Nanak (1469–1539) and subsequently led by a succession of nine other Gurus. Before his death, the tenth Sikh Guru, Guru Gobind Singh (1666–1708), bestowed the status (...) of Guru to the sacred scripture of Sikhs, Adi Granth, which is presently known as Sri Guru Granth Sahib (SGGS) [1]. The Adi Granth was first compiled by Guru Arjan Dev, the fifth Sikh Guru, in 1604. Its second and final version has been the handiwork of Guru Gobind Singh, who added the hymns of his father, Guru Teg Bahadur, the ninth Sikh Guru [2], at Damdama Sahib, Talwandi Sabo, Punjab, in 1705. The holy Sikh scripture, SGGS, contains 1430 pages of text in poetry form. In addition to the hymns of the six Sikh Gurus and four Sikhs, it includes hymns composed by fifteen saints (Bhagats) and eleven poet laureates (Bhats) of the Guru's court. Muslims and Hindus, Brahmins, and "untouchables" all come together in one congregation to create a universal scripture. It is a compendium of mystic, metaphysical and religious poetry written or recited between the 12th and 17th centuries in the Indian sub-continent [3]. Sri Guru Granth Sahib, through its comprehensive worldview, offers a perfect set of values and an applicable code of conduct. Its cardinal message is addressed to the welfare of all humans irrespective of their caste, color, creed, culture, and religion. SGGS emphasizes love, respect, empathy, and acceptance of others' existence. It prohibits us from infringing on the freedom and rights of others. The life and works of the Sikh Gurus exemplify the practicability of these ideas. Their inter-faith dialogues highlighted that human unity and oneness could be achieved through tolerance, communication, and respect for others [4]. Besides a matchless elaboration of spirituality, Sri Guru Granth Sahib enshrines a powerful expression of the message of revolutionary ideals of social welfare, human rights, multicultural distinctness, and religious freedom. In the present era, when the threats and fear of interfaith conflicts, military aggression, terrorism etc., have overpowered human sentiments, the teachings of Sri Guru Granth Sahib are even more relevant to resolving all these problems. (shrink)

This article explores the concept of 'adaptive symbiosis' between religion and culture, challenging the notion of religions as static or immutable entities by showcasing their dynamic engagement with and adaptation to local cultural contexts. The notion of ‘adaptive symbiosis’ transcends mere coexistence or amalgamation, embodying a deep, complex process of mutual adaptation. Within this evolutionary dance, both religion and culture emerge not merely as participants but as co-creators of a new reality. Through the examination of various religious traditions—such as Christianity, (...) Islam, Buddhism, and others—it illustrates how religions evolve in symbiotic relationships with host cultures, leading to the creation of hybrid cultural-religious identities. Highlighting the mechanisms of biological adaptation—mutualism, amensalism, commensalism, and parasitism—as metaphors, the article delves into the complex interplay between religious teachings and cultural integration. It argues against viewing religions as immutable, instead presenting them as evolving entities that contribute to the richness and diversity of human civilization, especially in the context of globalization. This dynamic, evolving space of adaptive negotiations underlines the importance of understanding the fluid nature of cultural and religious boundaries in contributing to novel forms of expression and identity. Through this exploration, we aim to shed light on the enduring and evolving relationship between religion and culture, highlighting how this dynamic interplay contributes to the richness and diversity of human civilization. (shrink)

Religious exclusivism is the biggest threat for multi-religious society at the same time, ambivalent thoughts among religion in religious pluralism due to religious diversity often yields religious violence. In both of the extreme, (religious exclusivism and religious pluralism) there is the possibility of religious violence, i.e., religious riots, terrorism, mob lynching, and communalism. The objective of this paper is to discuss the significance of interreligious dialogue (IRD), its basic principle, how IRD will help us for addressing the problems of humanity (...) (i.e., Religious diversity and contradictory thoughts in major religions, Religious Dogma, superstition, and terrorism). If there is any biggest challenge for religion in the 21st century, is this one that how religion can deal with these problems and became a good tool for establishing peace and prosperity in the region. (shrink)

This text examines recent illiberal trends in traditionally liberal institutions. Specifically, it critiques radical “anti-racism” approaches based on critical race theory (CRT) and the ideas of academics such as Ibram X. Kendi and Robin DiAngelo. It also focuses on Unitarian Universalism, a historically liberal church whose national leadership has adopted an extreme version of critical race theory. -/- Racial and other inequities are problems in all societies and all of human history, and there are no simple, easy or objectively correct (...) solutions. While critical race theory (CRT) offers important insights on racism and racial disparities, I believe in liberalism, freedom of speech and the free exchange of ideas, things that extreme CRT adherents, Kendi and DiAngelo oppose. -/- Freedom of speech and expression and the free exchange of ideas support diversity, multiculturalism and marginalized groups. Illiberalism, dogmatism and authoritarianism are oppressive of all groups, minority and majority, and should be rejected wherever they appear. (shrink)

In 1992, Peter Ochs and a few Christian and Muslim colleagues began to gather small groups, in and outside the classroom, to practice close and attentive reading of the sacred Scriptures of the Jewish, Muslim, and Christian traditions. The hope was that members of different religions could hear one another through the patient, respectful reading of each other's Scripture. Hearing each other, participants might enter into interreligious relationships that might point a way to the peaceful engagement of religions--especially those who, (...) after September 11, 2001, too often found themselves at each other's throats. It was a hope for religion without violence. In Religion without Violence, Ochs reflects on the practical and philosophic lessons he has learned from hosting hundreds of Scriptural Reasoning engagements. He introduces the "scriptural pragmatism" of Scriptural Reasoning." He painstakingly recounts instances of successful scriptural reasoning and warns where and how it might fail. He provides guidance on how to introduce and facilitate Scriptural Reasoning in the classroom. He shows how reading out of the "hearth" of a faith can contribute to peace building across religions. And, drawing on the resources of rabbinic tradition, Augustine, and Charles Peirce, he moves beyond practice to reflect on the implications of Scriptural Reasoning for discerning what kinds of "reasoning" best address and help repair societal crises like religion-related violent conflict. (shrink)

The letter analyzes the country-specific structural stigma in the modern media development of People’s Republic of China. It raises the issues on unconventional cybersecurity risks in mental & psychological health with a lens of justice in gender & marriage, and critical discourses in the media environment with the Chinese revisionist nationalism. It studied media coercion in relation to the breaches of humanitarian law in the constitutionalism context of PRC, and adopted a critical theory approach to religion with the background of (...) the militarization of religion by the Chinese “United Front”. With the non-identity problem in the totalitarian regime, structural stigma is analyzed with coercion theory and religion in queer gender. Ménage à trois is justified by case specificity in human development and global economy. (shrink)

Just like letters that go together in a word, there are soulmates who came in the symbolic “Be.” Spiritual partnership found in soulmates are far from foreign to Islam: to the contrary The Quran and Prophetic Tradition are replete with them. The need for heart based self-study and self-discovery beyond (including but not limited to) family of origin, into the Muslim meta-history is evident in the erasure of this truth from mainstream narrative. When applied with intellect The Quran and Prophetic (...) Tradition stand well on their own for depth in understanding relationships. Guidance from the Quran and Prophetic Tradition simultaneously make connections to the perennial wisdom of all faiths and spirituality of the Prophetic inclination to love and the Divine Reality of simply being. (shrink)