Raimond Panikkar Research Papers - Academia.edu (original) (raw)

Encuentro, Re-ligación y Diálogo. Reflexiones hacia un diálogo Inter-Re-ligioso intenta aproximarse al fenómeno del diálogo entre religiones y espiritualidades desde una postura crítica, filosófica y mística. El libro parte de la propia práctica del autor que le lleva tanto a criticar ciertas narrativas de diálogo, como a proponer nuevas profundidades del mismo. Se abordan críticamente los posibles resultados "totalizan-tes" de un tipo de diálogo, aquel que, quizás desde la bien in-tencionada búsqueda de la unidad que supere los conflictos, se desentiende de la alteridad, la diversidad y la diferencia. A este primer tipo de diálogo el autor lo ha denominado diálogo político-dialéctico, el cual está sustentado en el mito de que la violencia se genera de la separación y la diferencia, y no se percata que en muchas ocasiones la violencia procede justa-mente de forzar a lo diferente a que sea lo mismo. Ante lo anterior el autor propone el diálogo ético-dialogal, propuesta que va más allá del mero pragmatismo político de la tolerancia, al igual que de la erudición académica de la pura religión comparada. Se trata de percibir el diálogo inte-rreligioso como un camino espiritual, una Palabra que surja del Silencio, fruto a su vez de un Encuentro con la alteridad del otro, Icono del Misterio.

"Archivio trentino" 2, 2016 - Indice: L'invenzione della salute La salute tra medicalizzazione indefinita e armonia perduta (Luisa Bonesio), Il sanatorio e l'individuo speciale: la tisi come mal gentile (Greta Perletti), L'invenzione della ‹sana› alimentazione: retoriche divulgative e pratiche quotidiane dei consumatori (Silvia Barberani), Modernità di una cittadella alpina: storie e progetti per la costruzione del Villaggio sanatoriale di Sondalo (Giacomo Menini), Le colonie di vacanza in Italia: architetture per il soggiorno terapeutico dell'infanzia (1853-1943) (Valter Balducci) .

- by Luisa Bonesio
- •
- Ivan Illich, Public Health, Raimond Panikkar, Landascape

The author explores the differences in the ways of knowing God, with a particular focus on the rational proofs of God’s existence as perceived by noteworthy authors from Christian and Hindu traditions. He deepens the study with insights put forth by Raimundo Panikkar in his seminal work on the encounter between both religions. A possible blend of the two traditions is proposed.

Theologians like Kar Rahner, in his famous naming of people of other faiths as "anonymous Christians", have opened new ways for inter-religious dialogue in the 1960s. Reflected as it was in the Declaration "Nostra Aetate" of the II Vatican Council, official theology started to think of other religions as, to the least, bearers of "elements" of truth, adopting an "inclusivist" perspective. With Christianity as the "absolute" religion, other religions could lead to salvation, even if in a derivedand imperfect way. This concept was further developed in various theologies of religions, both Catholic and Protestant, shifting towards a pluralist paradigm. This development is shown in the example of the Hispanic-Indian, Catholic theologian Raimon Panikkar (*1918). On the basis of his thought, the article states the need of a "hermeneutics of trust" as grounds for inter-religious dialogue.

- by Rudolf von Sinner
- •
- Karl Rahner, Interreligious Dialogue, Theology of Religions, Raimond Panikkar

This article elucidates and interpretively develops Raimon Panikkar's hermeneutics of intertraditional dialogue by way of setting it into sympathetic and critical dialogue with the predominantly intratraditional hermeneutics of Hans-Georg Gadamer. It argues that Panikkar's thought enables us not only to appreciate, but also to question the limits of the fundamental roles played by language and tradition in Gadamer's hermeneutics. Panikkar's own hermeneutical reflections arise directly out of intertraditional as well as interlinguistic experience; and they ultimately direct us toward the profoundest dimension of dialogue, a dimension in which the words we share arise out of and gesture back into the depths of an originary silence. keywords Raimon Panikkar, Hans-Georg Gadamer, intertraditional hermeneutics, intercultural dialogue, philosophy of language, silence [We] are endeavoring to approach the mystery of language from the conversation that we ourselves are. (Gadamer 1990, 383; 1989a, 378) Any authentic silence is pregnant with words which will be born at the right time. Any authentic word is full of silence which gives to the word its life. (Panikkar 1974, 163). .. all our differences appear as so many colorful beams of an unfathomable light. (Panikkar 1979a, 226) Raimon (or Raimundo) Panikkar (1918– 2010) is undoubtedly one of the most significant intercultural and interreligious thinkers of the past century. Born in Catalonia to a Catholic mother and a Hindu father, he earned doctoral degrees in philosophy, chemistry, and theology; and he became a Catholic priest committed to interreligious dialogue on a personal as well as scholarly level. After having spent many years in India, he stated: " I started as a Christian, I discovered I was a Hindu and returned as a Buddhist without having ceased to be a Christian " (quoted in Terricabras 2008). Panikkar thus traversed—in his life and in his works—the borders between Western and Indian traditions of philosophy and religion. Moreover, he has thought persistently and deeply about the hermeneutical as well as political, ethical, and religious issues involved in building dialogical bridges between these traditions.

- by Bret W Davis
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- Comparative Philosophy, Hermeneutics, Hans-Georg Gadamer, Raimond Panikkar

'Cosmoteándrico' es un término acuñado por Raimon Panikkar para dar cuenta de las tres fases fundamentales por las que ha pasado la religiosidad del ser humano hasta nuestros días, vinculando cada una de las raíces (cosmo-, teo-, andro-)... more

- by Miguel Rodríguez de Peñaranda
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- Filosofía, Raimond Panikkar, RAIMON PANIKKAR

"George Derfer, Zhihe Wang and Michel Weber (eds.), The Roar of Awakening. A Whiteheadian Dialogue Between Western Psychotherapies and Eastern Worldviews, Frankfurt / Paris / Lancaster, ontos verlag, 2009. (251 p. ; ISBN: 978-3-86838-039-2 ; 89 €)
The primary goal of this volume is to describe the contemporary state of affairs in Western psychotherapy, and to do so in a Whiteheadian spirit: with genuine openness to the relative ways in which creativity, beauty, truth and peace manifest themselves in various cultural traditions. To do so, it chooses to explore afresh a cross-elucidatory path that was born with the field of history of religion (and Religionwissenschaft): what have we, and can we, learn from a dialogue with Eastern worldviews? In order to generate meaningful contrasts between these different systems of thought, all the papers address the following core issues. On the one hand, how does the given system understand the interaction of individuality, society, and nature (or cosmos)? Especially: what is its standpoint with regard to the nature of consciousness and with regard to the mind/body problem?; how far is it dualistic?; how are destiny and historicity assessed? On the other hand, what is the paradigm of all mal-adjustment (or pathology) and what is its typical tuning-in (or curative) pattern? What are furthermore the ins and outs of the diagnostic and therapeutic assessments involved? Wherever possible, some (meta)theoretical and clinical issues are addressed from the vantage point of selected material from abnormal psychology or psychiatry.
Table of contents
Contents
Contributors
Foreword — George Derfer, Zhihe Wang and Michel Weber
Introduction — Michel Weber
I. The View from the East
1. Consciousness: The Vedantic Approach to Life and Reality, Francis-Vincent Anthony
2. Dual-Aspect Framework for Consciousness, RamLakhan Pandey Vimal
3. The Paradoxes of Radical Asceticism: Jainism as a Therapeutic Paradigm, Jeffery D. Long
4. Yoga Therapeutics: Philosophical, Scientific and Humanistic Approaches, Ashok Kumar Malhotra
5. Can Indian spiritual practices be used in psychotherapy?, R L Kapur
II. Transcultural Dialogue
6. Ineradicable Frustration and Liberation in Tiantai Buddhism, Brook Ziporyn
7. An Exploration and Analysis into Chinese Traditional Psychotherapy Ideas—A Concurrent Comment on the Integrative point of view of Whitehead’s Organic Philosophy, Fengqiang Gao and Yingmin Chen
8. The Kyoto School and self-awareness in the field of the absolute nothingness —A comparison with Whitehead’s philosophy, Eiko Hanaoka
9. Jung and Hisamatsu Re-envisioning Religiosity: Jungian Psychotherapy and the Kyoto School, Tokiyuki Nobuhara
10. Reconstructing the Meaning of Being Human: A Postmodern Reinterpretation of Frankl in the Framework of Whitehead’s Philosophy, Yoshihiro Hayashi
11. The Development of Binswanger’s Daseinsanalysis, Shoji Muramoto
12. The Intercultural and Daseinsanalytical Psychiatry of Kimura Bin, Bernard Stevens
13. A Certain Form of Psychotherapy (Kenosis, Prajna, Jung, and Hillman), David T. Bradford
14. Vedanta, Process and Psychotherapy, Joseph Grange
15. On Zen Buddhism, Clive Sherlock
"

- by Michel Weber
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- Buddhism, Jainism, Psychology, Human Evolution

Teólogos como Karl Rahner, com sua famosa fala de pessoas de outras crênças como "cristãos anônimos",
abriram novos espaços para o diálogo inter-religioso nos anos 60 do século passado. Refletido também na
declaração "Nostra Aetate" do Concílio Vaticano II, começou-se a pensar das outras religiões como
portadoras de, pelo menos, "elementos" da verdade, adotando uma postura "inclusivista": Sendo o
cristianismo a religião "absoluta", outras religiões podem levar à salvação, mesmo que de forma derivada e
imperfeita. Este conceito foi levado adiante nas diversas teologias das religiões tanto católicas quanto
protestantes, mudando para um paradigma pluralista. Este desenvolvimento é demonstrado no exemplo do
teólogo católico hispano-indiano Raimon Panikkar (*1918). A partir do pensamento deste, postula-se a
necessidade de uma "hermenêutica da confiança" como base do diálogo inter-religioso.

- by Rudolf von Sinner
- •
- Karl Rahner, Interreligious Dialogue, Theology of Religions, Raimond Panikkar

Nota de 2012: El texto que sigue fue escrito entre febrero y octubre del 2006, y constituyó el centro a partir del cual fui urdiendo mi concepción histórico-filosófica del budismo expuesta en un libro de reciente publicación, terminado en el 2010, titulado originalmente Budismo, Ciencia e Intersubjetividad aunque de hecho publicado como El budismo: un examen histórico-filosófico (Ed. Kairós). Esta última revisión me ha forzado a muchas enmiendas, tanto en estilo como en contenido.

- by Miguel Rodríguez de Peñaranda
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- Buddhism, Buddhist Studies, Nagarjuna, Nāgārjuna

The Theology Without Walls (TWW) project attempts to interpret spiritual experiences without subjecting them to a priori criteria from religious traditions, but TWW does not substitute universalized secular criteria for religious criteria. Some have promoted “multiple religious belonging” as a prism through which to interpret the experiences of people participating in more than one spiritual path. Yet the concept of multiple religious belonging still presumes a framework in which communal traditions coordinate one’s spiritual experiences. For TWW, however, belonging does not have to be religious or interreligious or multireligious. The manner in which practitioners thematize, or refuse to thematize, their journeys is not a prerequisite for participation in TWW. Is TWW then a sect of the disaffiliated that rejects communal encounters and traditions? How does TWW operate in practice? Raimon Panikkar’s writings on the Trinity demonstrate how a theologian/practitioner well versed in two traditions responds to what he calls “the cosmotheandric experience” by articulating how trinitarian presence is not primarily a doctrine but contrasting facets of reality to which Christianity and Hinduism bear witness. Panikkar’s work is a model of how scholars working with TWW can engage with traditions and simultaneously remain attentive to the particularities of everyday reality.

- by Christopher Denny
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- Trinity, Doctrine of God, Personalism, Trinitarian Theology

Deuxième ville multiculturelle en Amérique du Nord selon le Conseil de l’Europe, Montréal – et avec elle le Québec – n’est pas encore remise de l’onde de choc provoquée par la Commission Bouchard-Taylor. Pour preuve, les virulents débats récemment soulevés par la Charte des valeurs québécoises, qui divise autant qu’elle remet en question les idées reçues. Quels sont les problèmes et les enjeux liés à l’interculturel québécois ? Quels en sont ses fondements théoriques, son histoire et son avenir ? Dans ce livre, les textes de vulgarisation scientifique s’entremêlent aux témoignages et aux analyses de fond, selon les perspectives historique, philosophique, politique ou anthropologique des chercheurs émérites qu’il réunit.

- by Pierre Anctil and +2
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- Multiculturalism, Intercultural Communication, Diversity, Québec History

This masters thesis was submitted to the faculty of philosophy at Dharmaram Vidya Ksetram in partial fulfillment of the requirements for the degree of Licentiate in Philosophy in February 2008. It examines Raimon Panikkar's notion of "ontonomy" by considering some of Panikkar's philosophical sources and interlocutors, especially Sankara, Teilhard de Chardin, and Martin Heidegger. It concludes by considering the ecological ethical implications of Panikkar’s notion of ontonomy.

- by Brad Bannon
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- Comparative Philosophy, Comparative Theology, Ecological Ethics, Panikkar

No mundo contemporâneo, religiões e culturas se entrelaçam continuamente. Destacamos cristianismo, hinduísmo e budismo com suas riquezas históricas e teológicas incomensuráveis. Seria possível articulá-las para benefício do humanum, da... more

- by Rita Grassi
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- Teologia, Teología, Ciências da Religião, Panikkar

The article is a personal theological reflection on ecumenism and inter-religious dialogue by one of the commission of drafters of the Ecumenical Patriarchate’s 2020 social teaching text For the Life of the World: Toward an Orthodox Social Ethos (=FLOW). The text argues that FLOW, despite being innovative for Orthodoxy, needs its boundaries expanded theologically. The section on Christian ecumenism is still quite conservative in character. It acknowledges that the Orthodox Church is committed to ecumenism but it does not explicitly acknowledge the ecclesiality of non-Orthodox churches. The author puts forward a form of qualified ecclesiological exclusivism that affirms that non-Orthodox churches are tacitly Orthodox containing “a grain of Orthodoxy” (Sergii Bulgakov). Strangely, FLOW’s section on inter-religious dialogue is much more radical than its section on ecumenism. The author builds theologically on FLOW’s positive affirmation of other religions as containing “seeds of the Word”, in particular, Islam containing ‘beauty and spiritual truths’ and Judaism as being Orthodoxy’s “elder brother.” The essay ends by sketching a Trinitarian theology of other religions drawing on ideas from Maximus the Confessor, Bulgakov, Hans Urs von Balthasar and Raimundo Panikkar amongst others.

- by Brandon Gallaher
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- Catholic Social Teaching, Ecumenical Theology, Ecclesiology, Islam

ABSTRACT / Toda la tesis de R. Panikkar estuvo dirigida, dada su tradición intelectual multicultural y multirreligiosa, a «un encuentro sincero» entre el cristianismo y el hinduismo; y quizá por eso subtituló este libro («El Cristo desconocido del hinduismo») con el ambicioso reclamo: «Para una cristofanía ecuménica». No obstante, y para no engañar a los lectores sobre el verdadero propósito y los riesgos de la obra, Panikkar dejaba muy claro que toda su formulación relativa al común mediador cristiano e hindú (Īśvara-Cristo) iba a encontrar un escollo difícilmente salvable, si desde el lado cristiano se solapaba el elemento «teohistoriológico» de un hijo de María llamado Jesús, arrebatando el protagonismo y la prioridad al Logos. «Pues no solo el concepto cristiano de historia es, en cierto modo, ajeno al espíritu indio [concluía]. Admitir la idea cristiana de la historia [...], es ya presuponer el concepto cristiano de Cristo. No debemos olvidar que la primera interpretación filosófica de Cristo empieza por un discurso sobre el “Logos” hecho carne y no por un discurso sobre la carne».

- by Eliseo Ferrer
- •
- Yoga Philosophy, Early Christianity, Yoga Sutras, Samkhya and Yoga

The Second Vatican Council’s Declaration on the Relation of the Church with Non-Christian Religions (Nostra Aetate) is better understood as a document about the Catholic Church than about other religions. Nostra Aetate’s most important value is what its assertions mean about the Body of Christ, rather than about those who are not Christian. This does not mean that the Declaration is not a positive asset for interreligious relations. In fact, it is the ecclesiology of Nostra Aetate that can serve as a foundation for a more productive phase of interreligious dialogue and comparative theology in the twenty-first century. Applying the insights of Raimundo Panikkar on Hinduism and Robert Magliola on Buddhism to Nostra Aetate provides an opportunity to broaden the Church’s construction of salvation history. In the twenty-first century, the Catholic Church must try to forge a shared understanding of salvation history with Hindus and Buddhists.

- by fabrice dubosc
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- Simone Weil, Intercultural dialogue, Panikkar, Raimond Panikkar

La realtà è fatta di relazioni. In quanto queste relazioni avvengono (si costituiscono, perdurano, si sciolgono) nel tempo, è possibile dire che la realtà è costituita da eventi. In questo senso ci si potrebbe anche spingere ad affermare che la realtà è una “creazione continua”. Le cose non “sono” bensì, per così dire, “stanno essendo”.

- by FILOSOFIA E NUOVI SENTIERI RIVISTA ISSN 2282-5711
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- Religion, Philosophy, Ontology, Epistemology

I seek to shed light on both religious intolerance and religious tolerance through a two step process. The first step is to discuss attitudes within personal interactions. I do not see religious tolerance and intolerance as an either/or relation but as varied phenomena that emerge from everyday human life. Societies and religions are many-sided, and personal interactions between people of different religions reflect not only religious beliefs and traditions are but the constellation of social forces and personal desires and fears. To understand religious intolerance we need to look at the possible attitudes that motivate and inform prejudice toward people of other religions and the possible attitudes that would mitigate it. My thesis is that hostility between religions is motivated and informed by attitudes of exclusivism. I believe that hostility between religions can be mitigated by understanding the nature and structure of exclusivism and how it manifests in discrimination and violence. A deeper understanding of what is behind exclusivism will help us to understand what new attitudes would mitigate the attitudes that lead to discrimination and prejudice based on religious differences.

- by Douglas Giles
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- Sociology of Religion, Philosophy Of Religion, Recognition, Politics of Recognition

Amaladoss SJ, Anand. ‘A Philosophical Foundation for the Jesuit Mission Today: An Intercultural Dialogical Perspective’. In "Spirituality through Interreligious Experience: Festschrift in Honour of Dr. Sebastian Painadath, SJ", edited by... more

- by Anand Amaladass
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- Buddhism, Hinduism, Indian Philosophy, Spirituality

Raimon Panikkar (1918-2010) is a theologian and philosopher, born in Barcelone. From a hindu-christian family, he was one of the main exponents of the interreligious dialogue. Stands out, in this context, his famous expression: “I left as... more

- by Rita Grassi
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- Christianity, Hinduism, Advaita Vedanta, Teologia
- by Luigi Russi
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- Political Ecology, Christian Social Teaching, Raimond Panikkar

There are five sections to this paper. 1. A look at Heidegger's critique of the metaphysics of being up to his time-which is really a critique of metaphysics, ontology, and theology 2. What else falls under his anvil of Destrukion, what else does Heidegger erode, clear away (e.g. Hegel's totality, Descartes' mediated Holy)? 3. Indian metaphysics: what are the points of convergence-Advaita, Mimamsa, Nyaya-Vaisesika? 4. Relation of Being to Language 5. Indian metaphysics: points of difference and hence forum for critiquing Heidegger Conclusion: Too late for the Greek (gods) too early for the Indian (unity of being) Heidegger's been searching for, though Mehta tried to narrow the gap. Heidegger, as is well-known or often touted , set out to destroy via the philosophical stratagem he developed as destruksion the entire history of ontology of the West, and the three ways in which absolute knowledge is PAGE 1

- by Purushottama Bilimoria PhD
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- Martin Heidegger, Mimamsa, Brahmanism, Vedanta

ABSTRACT: From the Hindu perspective known as advaita, or aduality, Panikkar criticizes the primacy of scientific thought in detriment of a more holistic vision of reality, which is for him related to an experience of a "new innocence". Such experience requires a vision of the third eye, which integrates reason and the senses, that can also be called mystical experience. In the panikkarian vision, mystics are an adualistic relationship between action and contemplation, knowledge and love. We will show how he builds such criticism and points out a way, which he thinks would lead to a kind of loving knowledge, more integrated to what he calls the experience of Life.
RESUMO A partir da perspectiva hindu, conhecida como advaita ou adualidade, Panikkar faz uma crítica à primazia do pensamento científico em detrimento de uma visão mais holística da realidade que, para ele, estaria relacionada à experiência de uma nova inocência. Tal experiência exige uma visão do terceiro olho, que integra a razão e os sentidos, que também pode ser chamada de experiência mística ou intuição advaita. Na visão panikkariana, a mística é uma relação adualista entre a ação e a contemplação, o conhecimento e o amor. Através de pesquisa bibliográfica em uma perspectiva metodológica crítico-analítica, mostraremos de que forma ele constrói sua crítica e aponta o caminho que, ao seu entender, leva a um tipo de conhecimento amoroso, mais integrado ao que chama de experiência da Vida. Palavras-chave: Advaita. Mística. Conhecimento. Hinduísmo. Religião.

- by Rita Grassi
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- Religion, Hinduism, Philosophy of Science, Mysticism

Dans le cadre de cette conférence, j’explorerai la manière dont la conception occidentale de la nature humaine influence les débats entourant la reconnaissance de l’autonomie gouvernementale autochtone. Cette conception, héritée des Lumières, pose l’Homme comme un être dont la rationalité fonde à la fois la liberté et la dignité. Cette idée ontologique de la nature humaine a inspiré les premières déclarations de droits de l’Homme (France, États-Unis) et continue de donner forme au régime actuel des droits de la personne. Or, ce régime est souvent mobilisé afin de faire obstacle aux revendications autochtones en matière de droit à l’autodétermination. En effet, les ordres juridiques autochtones sont souvent posés comme attentatoires aux droits et libertés fondamentales et par conséquent illégitimes. En matière criminelle, on invoque par exemple le droit à l’intégrité de la personne afin de s’opposer à l’application d’une sanction physique coutumière. Dans le domaine familial, on s’opposera à la reconnaissance de l’adoption coutumière au motif que la conception collective des droits défendue par les communautés autochtones va à l’encontre du principe de l’intérêt de l’enfant. Cette utilisation du discours des droits de la personne n’est possible que lorsqu’on en présume l’universalité. Cette présomption est elle-même fondée sur l’idée d’une nature humaine universelle, en l’occurrence celle définie par les penseurs de la modernité occidentale (Panikkar). J’arguerai donc que cette conception d’une nature humaine universelle représente un obstacle cognitif à la reconnaissance de la légitimité des revendications autonomistes des peuples autochtones.

- by Armando Canzonieri
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- Buddhism, Philosophy Of Language, Ernst Tugendhat, Anthopology
- by Brad Bannon
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- Religion and Ecology, Ecology, Pneumatology, Ecosophy

La figura di Raimon Panikkar (Barcellona 1918 – Tavertet 2010) è stata da sempre oggetto di studio e di interesse. Profondo studioso di filosofia, teologia e cultura orientale, Rainom Panikkar ha spaziato la sua indagine intellettuale in ogni aspetto della vita e della cultura dell’umano. Col suo lavoro ed il suo insegnamento in università e centri di ricerca in tutto il mondo, egli ha sempre perseguito la spinta ad aprirsi a quello che ha chiamato più volte il “Ritmo dell’Essere”: l’interrelazione dinamica ed armonica tra ogni elemento del Reale. La sua è stata una filosofia radicata nella necessità di un dialogo interculturale ed interreligioso spiegato con acume rigoroso nei suoi oltre sessanta libri e centinaia di articoli. Questo volume, frutto di uno studio pluriennale sui testi e conclusosi con una ricerca filologica presso la biblioteca personale di Panikkar, si propone di analizzare con rigore accademico le radici della proposta di dialogo dialogale del filosofo e teologo indo-catalano a partire da quel particolare dialogo che egli ha voluto intessere tanto con i pensieri occidentali che ha studiato quanto con i suoi lettori. Filosofia, teologia e rapporto con il mondo contemporaneo sono quindi sia le direttive di uno studio scientifico ed accademico sull’autore sia i sentieri che possono guidare alla comprensione del modo con il quale questa proposta utopica di dialogo è in grado di concretizzarsi nelle criticità del contemporaneo.

- by Leonardo Marcato
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- Philosophy, Philosophy Of Religion, Theology, Philosophical Theology

One of the key notions of Raimon Panikkar's thought, the logomythic dynamis describe the process in which human logos analyze and deconstruct the mythos, by allowing a new remitologization. Western contemporary world lives inside a mythos made of Science, Technology and "Democracy", but there are new forms of logos rising in the last years that challenges this Western pedestal. In this communication, after a brief philological layout of the evolution of logomythic dynamis in Panikkar's works, I try to argue how a panikkarian approach to the digital contemporarity can help in establishing a new Humanism.

- by Leonardo Marcato
- •
- Philosophy, Intercultural Philosophy, Contemporary Philosophy, New Humanism

In 2014 was published the 2004 dialogue between Raimon Panikkar and Emanuele Severino, which took place in Venice. In this dialogue, the two philosophers talks about their philosophical systems, thanks to Luigi Vero Tarca, but there is a statue in their feast: Parmenides, whose presence in Severino’s thought is well known – but equally strong in Panikkar’s, even if not equally investigated. In order to study properly how fundamental the reference to Parmenides is for Panikkar, this paper will try to show the most important parmenidean loci in Raimon Panikkar’s Opera Omnia. Will result immediately evident how Panikkar’s critique to Western contemporary civilization starts from the rejection of what he refers to as «parmenidean dogma», which is the identity between Being and Thought. This acknowledgement can offer new challenging research prospects on Raimon Panikkar’s philosophy and theology.

- by Leonardo Marcato
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- Parmenides, Intercultural Philosophy, Contemporary Philosophy, Emanuele Severino
- by Brad Bannon
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- Terrorism, Cosmopolitanism, Global Terrorism, Responsibility