| Is there any clear and applied theory of pluralism at | | | | without courageous confrontation degenerates into |
| all? | | | | timid leniency; conversely, confrontation without |
| Studying different perceptions regarding the concept | | | | tolerance grows into aggressive contempt”. |
| of pluralism in general and religious pluralism in | | | | The second and the most important step in this |
| particular reveal the undesirable fact that such | | | | stage include the certainty that knowledge acquisition |
| theories and views are not applicable enough as far | | | | of truth is a difficult job but an obligation. Such a |
| as the co existence of different cultures and religions | | | | belief motivates us to search for truth permanently. |
| at a global level are concerned. In other word, | | | | In the holy Quran Believers are required to acquire |
| pluralism should not imply an inclusive perception | | | | knowledge in china metaphorically as a distant place. |
| excluding other views. In this respect contradiction | | | | This idea though helps us to search for truth |
| arises as soon as almost all the views on pluralism | | | | continuously and although believers are thought to |
| including religious one presuppose that all paths of | | | | respect all other religions, it prescribes that truth is |
| intellect leads to the same truth. Such a perception of | | | | absolute and finally people are expected to surrender |
| pluralism sacrificing truth as the essence of all schools | | | | to it through God s will. Such a definition of pluralism |
| of though prescribes a relative version of truth and is | | | | never do sacrifices truth and never decline its |
| considered as a monopolized school of thought. | | | | essence as a relative entity, but require people to |
| Consequently, it is inherently the opposite of plural | | | | change their paths consciously while they experience |
| perceptions of truth. | | | | the journey of truth so that to believe in the divine |
| There are some authorities that like all other people | | | | revelation as the only truth. |
| act and think not according to their own criteria but | | | | 2) Temporary but arbitrary worldview not |
| according to what those authorities almost always | | | | imposed and relative truth |
| prescribe for them. These authorities may appear | | | | To co exist peacefully; temporary worldview must |
| either in a Meta-paradigm context such as philosophy, | | | | be dominant to guarantee the real required tolerance. |
| religion, science, or even mysticism or in a micro | | | | However; the erroneous definitions of pluralism |
| context such as policy, education, economy, or any | | | | prescribe one relative version of truth excluding all |
| other social institution. They usually introduce | | | | other versions under the pretext of respecting |
| themselves as the source of prosperity and as the | | | | opponent ideas. One may ask how it is possible to |
| sole reliable path that is able to lead people to | | | | establish a system of meaning construction without |
| ultimate truth. Their final step as a result is | | | | relying on specific meta-beliefs crystallized in our |
| homogenizing all cultures and developing a global but | | | | worldview. |
| favorable culture established of course based on their | | | | If we believe our thoughts and behaviors are based |
| own criteria. There are other authorities on the other | | | | on our worldview, and if we are to put aside |
| hand that believe in a hetero version of global culture | | | | temporarily our own worldview while trying tolerance, |
| in which all cultures and sub cultures are not to be | | | | then we not only may experience a gap but we may |
| homogeneous but heterogeneous and pluralistic in | | | | be too uncertain to even utter a word let alone |
| nature. Rolf.E Brurer in this respect advocates: | | | | understanding others. How ever, we should know this |
| “Communication is precisely what is required. A | | | | temporary uncertainty is the next vital necessary |
| dialogue between cultures is the only way to avoid a | | | | step to start understanding others. We cannot |
| battle of cultures. Such a dialogue can take place only | | | | achieve such a position unless we build a worldview |
| on a foundation of tolerance. There must be a willing | | | | void of any bios presuppositions for a few seconds. |
| on all sides to abide by rules acceptable to all, | | | | It is at this stage that we both recognize the |
| however different the interests and cultural | | | | importance of education and what is needed to be |
| characteristics of the parties involved .We must be | | | | included in the schools curriculum. Its worth repeating |
| able to endure the inherent tension in these relations | | | | Helen Keller quotation, she says: “The highest |
| in order to ensure that the world can become an | | | | result of education is “tolerance”. |
| open and civil society”. | | | | At the third stage we need to decode the |
| The adherents of such a perception of pluralism | | | | worldview dominated over the culture and its |
| advocate that a global culture is not to put freedom | | | | member(s) to whom we are considered as the |
| and free will of humans at risk through complicated | | | | audience. At this stage we are not hearing some |
| manipulations of social systems. They emphasize that | | | | sounds while others are talking but we listen to what |
| world should take step in a favorite atmosphere in | | | | they say. By listening we mean the ability to identify |
| which a peaceful co-existence is already guaranteed | | | | worldview components of others and its related |
| for all cultures all around the world. As a consequence | | | | building blocks. To progress our understanding of |
| they advocate the dominance of different | | | | others through this temporary worldview, we |
| worldviews as many as the number of existing | | | | respond to universal questions of our worldview |
| cultures. | | | | transitionally based on the building blocks and meta- |
| How ever as soon as the advocates of these two | | | | beliefs of the sources to which we are audience. This |
| different views decide to materialize their dreams, | | | | is the time we get out from our one-way street and |
| they face the problem of mutual understanding. How | | | | start communicating and traveling to a new universe |
| is it possible for one culture to homogenize different | | | | of different ideas. |
| and even opposite ways of thinking and acting and | | | | 3) Capacity to understand any epistemology without |
| how is it possible for a specific culture to globalize its | | | | a specific epistemology |
| so called favorite criteria if neither does it understand | | | | Though temporary worldview is void of any |
| other cultures nor other cultures do understand the | | | | permanent prescriptions and presuppositions, it helps |
| prescriptions and presuppositions of that culture? | | | | us try different and even opponent epistemologies. |
| Therefore, as far as the inapplicability of such | | | | To answer the third question, we believe a |
| theories is concerned, co-existence of heterogeneous | | | | temporary worldview is potentially the transitional |
| and pluralistic cultures turns out to be impossible; | | | | parking place of all presuppositions running all around |
| instead the possibility of conflict, violence and | | | | the world and is void of any permanent belief of that |
| intolerance increases. At this time the third authorities | | | | kind. However the very principle indicating the fact |
| emerge both in theory and in practice. In their view | | | | that every culture and worldview in general and |
| clash of cultures appears to be the inevitable choice | | | | every individual in particular may enjoy some |
| in such a false pluralistic world. They believe the | | | | permanent beliefs that must be respected and |
| geographical borders through modern communication | | | | identified is the sole permanent presupposition of |
| have been removed and all cultures at the present | | | | such a worldview. This is the only worldview in the |
| time breathe in the same atmosphere and if they | | | | world that is void of any ideology, and any self |
| avoid getting homogenized (first view) or if they | | | | oriented evaluation system. John Locke believes: |
| stop learning to tolerate with each other (the latter | | | | “Till a man can judge whether they be truths or |
| view) effectively, conflict, violence, clash and even | | | | not, his UNDERSTANDING is but little improved, and |
| wars are inevitable. | | | | thus men of much reading, though greatly learned, |
| What is the remedy? | | | | but may be little knowing”. |
| As soon as the discussions of inter-cultural | | | | Therefore, it is also the only worldview in where all |
| relations or the dialogue of religions and any topic on | | | | the cultures and all the worldviews, including their |
| bilateral understanding commence, tolerance turns out | | | | permanent beliefs, prescriptions, and presuppositions |
| to be the only solution. However in my view real | | | | can co-exist. In short it is the only position in which |
| problem starts while people from different cultures | | | | one finds enough potentiality, reliability, and possibility |
| and worldviews define their paths toward tolerance. | | | | for mutual understanding and true dialogue of cultures |
| We believe this is the false version of tolerance as | | | | and religions. However; as it is said earlier, it neither |
| we believed already there are some false definitions | | | | does mean giving up our fundamental principals nor is |
| of pluralism. As the first lesson, tolerance dose not | | | | it considered surrendering to the perception of |
| mean inviting others to cease walking in their path, | | | | relative truth. It is just a safe journey respecting |
| neither does it mean to teach them any thing in | | | | other beliefs and experiencing real tolerance and |
| contrast with their beliefs. | | | | pluralism while searching absolute truth. |
| As F. J. Kinsman puts it: “To tolerate | | | | 4) Education through principals of Guardianship |
| everything is to teach nothing”. To tolerate with | | | | (Vellayat) |
| beliefs and principles of other people, it is a must to | | | | We need a temporary & universal worldview |
| forget all your own principles and beliefs. In this | | | | oriented education to bring about such an applied |
| respect Herbert Samuel2 believes:” It is easy to | | | | version of pluralism. As far as my ten years study on |
| be tolerant of the principles of other people if you | | | | the subject is concerned, the only concept that can |
| have none of your own”. If we examine the | | | | guarantee a wide range of possibilities for acquiring |
| educational systems of different cultures, we may | | | | knowledge and truth is the concept of guardianship |
| arrive at such a disappointing conclusion that | | | | or Vellayat. Vellayat never does include a relative |
| “tolerance” has no serious place in designing, | | | | version of truth, yet it is a divine concept that |
| implementing, and assessing components of any | | | | includes all methods of knowledge acquisition in all |
| school curriculum all around the world. Nonetheless, | | | | schools of thought. |
| Helen Keller3 says: “The highest result of | | | | There is a poem in Persian saying: What ever |
| education is tolerance”. Moreover Carl Gustav | | | | goodness is there for the good, you have all within |
| Jung believes: “Everything that irritates us about | | | | you. That is to say Vellayat includes not only |
| others can lead us to an understanding of | | | | revelation, but experience, reason, mystic |
| ourselves”. | | | | experiences and any other possible methodology for |
| However; if tolerance is the key to mutual | | | | intellect, ultimate reality and absolute truth. More |
| understanding as the corner stone of inter cultural co | | | | over; it offers an extra ordinary capacity to employ |
| existence and if to be tolerant is to avoid being | | | | a transitional worldview trying all schools of thought |
| entrapped into self worldview while approaching other | | | | though leading the believers to an absolute |
| worldviews and cultures, one need to respond four | | | | perception of truth consciously and willingly. |
| vital and inevitable questions: | | | | To answer the fourth question and to produce such |
| 1) Are we required to give up our beliefs forever | | | | a flexible position in our minds, however, we must |
| while we start practicing tolerance? | | | | experience a revolutionary reform in the current |
| 2) What worldview will be dominant over our | | | | school curriculum. Through a global and systematic |
| thought while we try to practice tolerance? | | | | education we let all people in general and school |
| 3) What are the presuppositions and prescriptions | | | | students in particular learn a few vital lessons: |
| of that worldview that are not to be in contradiction | | | | 1) What are the shared questions of all worldviews all |
| with any worldview all around the world? | | | | around the world? |
| 4) How can we produce such a flexible position in our | | | | 2) How people find local answers to their universal |
| minds? | | | | questions? |
| Responding these four questions, specially the third | | | | 3) What are building Blocks of live worldviews and |
| one, we present our view on pluralism in general and | | | | cultures? |
| religious pluralism in particular. Before going to these | | | | These three questions turn out to be suitable topics |
| questions, I present the capacity of Islam as | | | | to help people decode other worldviews and also |
| revealed in holy book (Quran) and instructive | | | | learn their own worldview through education. How |
| narrations (Hadith) of Islamic pioneers (Imams). | | | | ever, they are pre requisite section that prepares |
| A case study from Islamic culture and worldview | | | | people with enough land in their worldview from |
| To approve our claims in this paper, we employed | | | | which they are to take off. Another education is |
| also some instances from Islamic culture in where we | | | | needed to helps people how to get out from their |
| are living to show its potentiality toward mutual | | | | own worldview and how to stand in a temporary |
| understanding. It is self evident that all cultures in the | | | | position that makes them able to feel other |
| world may have enough space and potentiality to let | | | | worldviews. That is to say they need a lesson to be |
| them practice mutual understanding and tolerance. | | | | courageous enough to leave their lovely home for a |
| Imam Ali Believes: “Give up whatever you are | | | | short while. |
| proud of to start dialogue and mutual | | | | Conclusion |
| understanding”. Moreover Holy Quran in surreh49, | | | | In summary, I believe mostly perceptions on religious |
| verse13invites all people all around the world to | | | | pluralism are erroneous as far as they victimize the |
| mutual understanding without expecting them | | | | essence of truth. Though we believe in religious |
| necessarily to practice only one faith or to origin from | | | | pluralism as an intellectual endeavor approaching the |
| a specific nation: | | | | process of conflict resolution, I maintain an |
| “O you men! Surely we have created you of | | | | epistemological focus that is ignored in almost all the |
| a mail and a female, and made you tribes and families | | | | theories probing the concept of pluralism in general |
| that you may know each other; surely the most | | | | and the idea of religious pluralism in particular. The |
| honorable of you with Allah is the one among you | | | | possibility of mutual understanding as a result is |
| most careful of (his duty); surly Allah is knowing, | | | | advocated through resorting to a secure and safe |
| aware”. | | | | perception of truth. We tried to offer an applied |
| To collect some data as a sign of necessity of | | | | perception of pluralism in general and religious pluralism |
| mutual understanding in Islam, We also identified | | | | in particular. More over; we posed 4 questions to |
| more verses in Quran and some Hadith or famous | | | | organize our thought for introducing concepts such as |
| quotations as important building blocks of Islamic | | | | transitional worldview, tolerance, truth, mutual |
| epistemology. Quran in section (surreh) 3, verse 64 | | | | understanding, and other operational definitions for |
| invites all religions and faiths to understand each other | | | | the related key words'. The whole paper focused on |
| and in fact warns the current mutual understanding | | | | introducing a new style in the process of conflict |
| of people is wrong and lead different nations to | | | | resolution though the key word is rarely used. Finally |
| conflict and wars: | | | | a key concept such as guardianship (Vellayat) has |
| “O followers of the book! Why do you dispute | | | | been introduced as the intellectual endeavor to bring |
| about Ibrahim, when the tavrat (Old Testament) and | | | | about tolerance and pluralism as far as inter faith |
| the Injeel (New Testament) were not revealed till | | | | dialogue and inter cultural relations is concerned. |
| after him; do you not then understand”? | | | | End notes |
| 1) Pluralism Is a Better Search for Truth | | | | [1] Associate professor and the member of |
| As tolerance never do mean relinquishing your | | | | scientific board at institute for Islamic thought and |
| own worldview, pluralism can be considered as a | | | | culture |
| better endeavor in the journey of truth, while the | | | | 2 British Liberal Statesman, Philosophical Writer, |
| truth itself is not expected to be necessarily acquired | | | | (1870-1963) |
| in any journey. Though there is obviously a difference | | | | 3 1880-1968, American Blind/Deaf Author, Lecturer, |
| between attitude change and mutual understanding, | | | | Amorist |
| mostly people try to change attitudes or views of | | | | 4A |
| one another based on their meta-beliefs of their | | | | Bibliography |
| worldviews, while they are to co exist culturally and | | | | 1- Naderi, Culture Recognition, Arsh Pajouh, |
| religiously. They are in fact involved in activities such | | | | Tehran, 2004, ch, 3 p |
| as propaganda, thought manipulation, inculcation or | | | | 2- Abolghasemi & Naderi, Is Hope |
| any related issue but as far as tolerance is | | | | Culture Bound, Interdisciplinary net, Oxford Shire, |
| concerned, they have nothing to do with inter faith | | | | ?2007 |
| dialogue or pluralism. | | | | 3- Fridemann Schulz Von Thun, Lets Talk, |
| That is to say in such affairs no matter we are right | | | | Ways towards Mutual Understanding, Alfred |
| or wrong, we try to convince others to adapt a | | | | Herrhausen Society, 2002, p84. |
| different way of thinking and acting. At the same | | | | 4- Wolfgang Schauble, An order which binds |
| time invite them to give up their views, so such a | | | | us, Alfred Herrhausen Society for International |
| process cannot be assumed as tolerance. Such | | | | Talk,2002,p166 |
| activities are too poisonous to practice tolerance | | | | 5- Rolf-E.Breuer, Freedom s Twin, Alfred |
| through which. As soon as we get in a tolerant | | | | Herrhausen Society for International Talk,2002,p11 |
| position, not only do we keep our own views but we | | | | 6- Mahmud Zakzouk, Islam: source of |
| are required to identify & respect others views | | | | Tolerance, Alfred Herrhausen Society for International |
| whatever they are as the first step. In this sense if | | | | Talk,2002, p233 |
| you are a member of society that is in majority you | | | | 7- Muhammad Ali, A message of Peace, |
| need to practice respecting all other minority groups | | | | Alfred Herrhausen Society for International Talk,2002, |
| and at the same time if you are in minority you are | | | | p273 |
| required to be courageous enough to keep your own | | | | 8- Bassam Tibi, A Plea For A Reform Islam, |
| ideas and also respecting others. Ralph W. Stockman | | | | A Euro- Islamic Vision, Alfred Herrhausen Society for |
| advocates this view, he says: “The test of | | | | International Talk,2002, p238 |
| tolerance comes when we are in a majority; the test | | | | 9- Holy Quran of Muslims, M.H. Shakhir |
| of courage comes when we are in a minority”. | | | | Translation, Hujurat(The chambers) , verse 13 |
| Friedemann Schulz von Thun (2002) believes: | | | | 10- Holy Quran of Muslims, M.H. Shakhir Translation, |
| “To understand does not mean to agree. Some | | | | Alay Imran (The Family of Imran), Verse 64 |
| people fear that if they try gently and lovingly to | | | | 11- James W. Sire, Discipleship of the Mind, (IVP, |
| understand the other points of view, they create the | | | | 1990) |
| (false) impression that they are subscribing to the | | | | 12- Aerts, D., Apostel L., De Moor B., Hellemans S., |
| equation “to understand=to have sympathy | | | | Maex E., Van Belle H., Van Der Veken J., Worldviews: |
| for=to approve of.” It is important to know that | | | | From Fragmentation to Integration, VUB Press, |
| values and virtues can affect human co-existence | | | | Brussels, 1994. |
| constructively only if they are counterbalanced by | | | | 13- Funk Ken, What Is Worldview, Oregon State |
| opposite but related qualities. For example: tolerance | | | | University, 2001. |