By Zygmunt Bauman, Stanislaw Obirek
During this attractive discussion, Zygmunt Bauman, sociologist and thinker, and Stanislaw Obirek, theologian and cultural historian, discover where of spirituality and faith on the planet at the present time and within the daily lives of people. Their dialog levels from the plight of monotheistic religions forged onto a polytheistic international degree to the character of spiritual adventure and its impression on human worldviews and existence suggestions; from Messianic and Promethean principles of redemption and salvation to the chance and customers of inter-religious discussion and the criteria status in its way.While ranging from assorted areas, Bauman and Obirek are pushed via a similar main issue to reconcile the multiplicity of religions with the oneness of humanity, and to take action in a fashion that avoids the seize of adhering to a unmarried fact, bearing witness as a substitute to the multiplicity of human truths and the variety of cultures and faiths. For every thing inventive in human life has its roots in human variety; it isn't human variety that turns brother opposed to brother however the refusal of it. the basic situation of peace, cohesion and benevolent cooperation between people is a willingness to just accept that there's a multiplicity of how of being human, and a willingness to just accept the version of coexistence that this multiplicity calls for.
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Extra resources for Of God and Man
Even their theory will not withstand a sceptical gaze, particularly one supplemented with a commentary that is not entirely lacking in spite, as when Coetzee says that to him it seems ‘not just unconvincing but preposterous’. In brief, this fragment of Coetzee’s invites me to extend my uncertainty, even to dwell in it. I really enjoy the way that he writes about it – because he is merely alluding to it. And in this discretion I discern his incredible talent and far-sightedness. This kind of approach evades all attempts at definitive answers about the origins of our world, its development and continuation.
I suspect, however, that similar trials were endured by Lithuanians and Ukranians and Russians and Slovaks, not to mention the court historians of Belarusian dictators. I have students from all of these countries, and sometimes also from places as distant as Spain, Turkey and China, and all of them have their own histories, just as unrepeatable and singular, to tell. This polyphony in no way becomes a cacophony; it takes the form of a subtle commentary on things beyond the imagination of historians, especially of political pundits.
I will not conceal the fact that, after our exchange of observations of the same world from different perspectives, you really hit on something when you described yourself as a ‘craftsman of sociological prose. Your craft, Zygmunt, very much intrigues me. I am even of the opinion that you can perceive far more than I, as I grapple with the plenitude of theological literature, outside of which I am less and less able to perceive the human. But sometimes I have the sense that it doesn’t even have that much in common with God.