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  1.  26
    Recent Developments in the Theology of Interreligious Dialogue: From Soteriological Openness to Hermeneutical Openness.Marianne Moyaert - 2012 - Modern Theology 28 (1):25-52.
    In this article I will reflect on interreligious dialogue and the tensive relation between openness and identity from a theological perspective. First, I consider the so‐called theology of religions and the threefold soteriological typology of exclusivism, inclusivism and pluralism. Second, I address one of the main criticisms of this approach, namely that the soteriological approach amounts to a perversion of the virtue of openness. This critique is articulated especially within particularism, a model which sets out to move beyond the soteriological (...)
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  2.  36
    Interreligious Dialogue and the Value of Openness; Taking the Vulnerability of Religious Attachments Into Account.Marianne Moyaert - 2010 - Heythrop Journal 51 (5):730-740.
  3.  10
    Religion in the Public Arena.Marianne Moyaert - 2009 - Ethical Perspectives 16 (3):283-309.
    The present contribution focuses on the place of religion in the public domain and revolves around three concepts: vulnerability, recognition and tragedy. Focusing on these three notions, I will endeavour to shed some light on the complex relationship between religion and the public arena. More specifically, I will draw attention to the fact that the struggle for recognition can often lead to tragedy. There is no adequate political solution to this problem. The reason for this is that the nature of (...)
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  4.  16
    Bookreviews.P. C. Beentjes, Bart J. Koet, Ben Vedder, Ton Meijers, Karl-Wilhelm Merks, Walter Van Herck, Ruud Welten, Marianne Moyaert, Paul Schotsmans, Tom Meulenberg & Annemie Dillen - 2004 - Bijdragen 65 (4):493-508.
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  5.  12
    Bookreviews.P. C. Beentjes, Bart J. Koet, Rob Faesen, H. Rikhof, Nico Schreurs, Inigo Bocken, Ton Meijers, Marianne Moyaert, Carlo Leget & Arie L. Molendijk - 2006 - Bijdragen 67 (1):90-108.
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  6.  20
    Between Ideology and Utopia: Honneth and Ricoeur on Symbolic Violence, Marginalization and Recognition.Marianne Moyaert - 2011 - Études Ricoeuriennes / Ricoeur Studies 2 (1):84-109.
    This article focuses on multiculturalism in the context of present-day societies and the need to incorporate minorities within a reframed social order. In his critical theory, Axel Honneth rightly draws attention to the idea of the moral grammar of struggles for recognition. Analyzing his theory in depth, the article shows that Honneth underestimates the violent power of ideological discourse in marginalizing and excluding society’s others, e.g. cultural minorities. It then puts forward an alternative approach based on Ricœur’s creative and original (...)
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  7.  10
    De strijd om erkenning en de gratuïteit van de gift.Marianne Moyaert - 2007 - Bijdragen 68 (3):318-349.
    This article reflects on the struggle for recognition, in particular on the question of how to avoid people becoming battle-weary. Where do people find the strength to continue this struggle without lapsing into violence? These are questions which we derive from one of Paul Ricoeur's latest publications Course of Recognition. Ricoeur claims that the only way to avoid the struggle for recognition degenerating into violent conflicts, is to place it in a horizon of hope – the hope that the struggle (...)
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  8.  7
    Een kritische analyse Van de pluralistische interreligieuze dialoog Vanuit een particularistisch perspectief.Marianne Moyaert - 2004 - Bijdragen 65 (2):189-208.
    Even though most people nowadays endorse to the necessity and importance of interreligious dialogue, opinions differ concerning the precise interpretation of the dialogic event. The most fundamental issue remains the dialogical tension between identity and alterity. How can we combine the engagement of religious faith with the openness to the other? At first sight, the pluralistic theology offers the most acceptable answer to this question. Pluralists are convinced that the success of the interreligious dialogue depends on the readiness of the (...)
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  9. In Response to the Religious Other : Levinas, Interreligious Dialogue and the Otherness of the Other.Marianne Moyaert - 2008 - In Roger Burggraeve (ed.), The Awakening to the Other: A Provocative Dialogue with Emmanuel Levinas. Peeters.
     
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  10. In Response to the Religious Other: Ricoeur and the Fragility of Interreligious Encounters.Marianne Moyaert - 2014 - Lexington Books.
    In this book, Marianne Moyaert develops a new interreligious appropriation of Paul Ricoeur’s hermeneutical philosophy. Viewed in context of his philosophical, anthropological, and ethical work, Ricoeur’s fragmentary reflections on the encounters between religions provide insights on global cooperation practices and religious identity concerns.
     
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  11.  6
    Ricoeur and the Wager of Interreligious Ritual Participation.Marianne Moyaert - 2017 - International Journal of Philosophy and Theology 78 (3):173-199.
    ABSTRACTRicoeur’s proposal to understand the encounter between religions as a practice of ‘linguistic hospitality’ has appealed to many interreligious scholars. Usually, religious texts are at the heart of interreligious hermeneutics, turning Ricoeur’s linguistic hospitality into a practice of interreligious cross-reading. Recently, due to the influence of material and ritual scholars, the textual focus of interreligious hermeneutics has been criticized. Two criticisms are prominent. First, the assumption that understanding religious otherness is best mediated via language and texts leads religious scholars to (...)
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  12.  13
    Recent Developments in the Theology of Interreligious Dialogue: From Soteriological Openness to Hermeneutical Openness.Marianne Moyaert - 2012 - Modern Theology 28 (1):25-52.
    In this article I will reflect on interreligious dialogue and the tensive relation between openness and identity from a theological perspective. First, I consider the so‐called theology of religions and the threefold soteriological typology of exclusivism, inclusivism and pluralism. Second, I address one of the main criticisms of this approach, namely that the soteriological approach amounts to a perversion of the virtue of openness. This critique is articulated especially within particularism, a model which sets out to move beyond the soteriological (...)
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  13.  10
    Ricœur on the (Im) Possibility of a Global Ethic Towards an Ethic of Fragile Interreligious Compromises.Marianne Moyaert - 2010 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 52 (4):440-461.
    SUMMARYCultural and religious differences often lead to conflicts, which sometimes even degenerate into violence. This situation has triggered a debate among universalists and particularists on the possibility of a global ethic. This article does not repeat the discussion here between universalism and particularism as such. Rather, its aim is to shed new light on this discussion by turning to the French philosopher Paul Ricœur, one of the great minds of the twentieth century.My starting point is Ricœur's discussion with Hans Küng (...)
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  14.  6
    Recensie: V. Mortensen, Theology and the Religions: A Dialogue.Marianne Moyaert - 2006 - Bijdragen: Tijdschrift Voor Filosofie En Theologie 67:104-105.
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  15.  15
    Van consensuspluralisme naar radicaal pluralisme: Een analyse Van de vooronderstellingen Van een vlaams debat over actief pluralisme.Marianne Moyaert - 2009 - Bijdragen 70 (3):284-303.
    Active pluralism, an idea advanced by Steve Stevaert, former leader of the Flemish Socialist political party, has been commonly accepted among most progressive citizens. It is now a political, social and pedagogical ‘hot’ topic. Anyone wishing to be perceived as ‘open’ pleads earnestly for interreligious dialogue. Instead of passive tolerance, which too often leads to indifference, the other should now be entitled to our active concern. What is more, it benefits society as a whole. Congenial as this is, the plea (...)
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  16.  9
    Waarom Ergeren Theologen Zich Aan John Hick?Marianne Moyaert - 2010 - Bijdragen 71 (2):159-179.
    The pluralist hypothesis as popularised by John Hick, which postulates the rough equality of religious traditions, has gained wide approval especially within interreligious circles. Nonetheless, Hick remains one of the most contested philosophers of religion of the twentieth century. Most notably, theologians have been highly critical; their polemical reactions to his pluralist hypothesis reveal their irritation. The question is: from where does this irritation arise? Why are these theologians so offended by a philosopher? How are we to understand the polemics (...)
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