By Robert McKim

In On non secular Diversity Robert McKim distinguishes and examines a few attainable responses to the data of various non secular traditions that's to be had to we all at the present time. there isn't any escaping the truth that the presence of competing traditions now confronts all the traditions in a brand new and forceful approach. and there's common if inchoate reputation of real spiritual sensibilities and real spiritual seriousness in others. How may perhaps, and the way should still, an information of alternative traditions have an effect on a member of a selected spiritual culture? What attitudes can be taken to the ideals and salvific clients of participants of different traditions? McKim examines a number of proposed solutions to those questions, supplying the inner most research so far of such strategies as exclusivism and inclusivism. He argues that what seem like well-defined and discrete positions dissolve slightly below scrutiny, revealing considerably various percentages. McKim indicates the place top to appear for the main believable solutions and makes a case for the reputation of inclusivistic suggestions. He can pay specific cognizance to the religiously ambiguous nature of our conditions and to the results of this ambiguity.

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I will not say much about issue-specific exclusivism, but it is an option that is worthy of careful consideration. E x cl u s iv i sm about Tr uth 31 our true claims; and they are mistaken when they reject our true claims; and their claims are generally mistaken. Closed and Open Exclusivism Here are two important aspects of both ET11 and ET12 that admit of degree: the extent to which our tradition outperforms other traditions in terms of truth the extent to which others are correct. If we greatly outperform others in terms of truth—which seems to be the sort of position that it would be reasonable to count as exclusivist—this can be so when, say, others have 1% of the number of truths we have or when they have 20% of the number of truths that we have.

Hence he does not include among those to be classified as exclusivists people who can easily evade this charge. Thus a relatively innocent believer (first case) and a believer who thinks himself to have a convincing case for his position (second case) could not sensibly be said to be doing anything morally wrong in virtue of holding the relevant belief. The charge that one is going wrong morally can be deflected at once in those cases. The same goes for those who see no evidence of genuine piety or devoutness in adherents of other religions: perhaps it seems to them as if others are just going through the motions.

16 The need to include in our notion of exclusivism something along the lines of doing better than (all) other traditions (or, what is the same thing, doing best among the traditions) in terms of truth is recognized by David Basinger and by Paul Griffiths. Basinger proposes this definition: [Someone] is a religious exclusivist with respect to a given issue when she believes the doctrinal perspective of only one basic theistic system (for in16. So far, we have not considered the possibility that other traditions might have their own truths—that is, beliefs that are true and that they recognize but that we do not recognize.

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