page_title: Philosophy of religion
section_title: Diversity and pluralism
hierarchical_section_title: Philosophy of religion / Basic themes and problems / Diversity and pluralism
caption_attribution_description: English: Yashovijaya, a seventeenth-century Jain philosopher-monk, was a notable Indian philosopher and logician. Idol in library of Lodhadham near Mumbai, Maharashtra.
context_page_description: Philosophy of religion is "the philosophical examination of the central themes and concepts involved in religious traditions". Philosophical discussions on such topics date from ancient times, and appear in the earliest known texts concerning philosophy. The field is related to many other branches of philosophy, including metaphysics, epistemology, and ethics.
  The philosophy of religion differs from religious philosophy in that it seeks to discuss questions regarding the nature of religion as a whole, rather than examining the problems brought forth by a particular belief-system. It can be carried out dispassionately by those who identify as believers or non-believers.
context_section_description: The issue of how one is to understand religious diversity and the plurality of religious views and beliefs has been a central concern of the philosophy of religion.
  There are various philosophical positions regarding how one is to make sense of religious diversity, including exclusivism, inclusivism, pluralism, relativism, atheism or antireligion and agnosticism.
  Religious exclusivism is the claim that only one religion is true and that others are wrong. To say that a religion is exclusivistic can also mean that salvation or human freedom is only attainable by the followers of one's religion. This view tends to be the orthodox view of most monotheistic religions, such as Christianity and Islam, though liberal and modernist trends within them might differ. William L Rowe outlines two problems with this view. The first problem is that it is easy to see that if this is true, a large portion of humanity is excluded from salvation and it is hard to see how a loving god would desire this. The second problem is that once we become acquainted with the saintly figures and virtuous people in other religions, it can be difficult to see how we could say they are excluded from salvation just because they are not part of our religion.
  A different view is inclusivism, which is the idea that "one's own tradition alone has the whole truth but that this truth is nevertheless partially reflected in other traditions." An inclusivist might maintain that their religion is privileged, they can also hold that other religious adherents have fundamental truths and even that they will be saved or liberated. The Jain view of Anekantavada ('many-sidedness') has been interpreted by some as a tolerant view which is an inclusive acceptance of the partial truth value of non-Jain religious ideas. As Paul Dundas notes, the Jains ultimately held the thesis that Jainism is the final truth, while other religions only contain partial truths. Other scholars such as Kristin Beise Kiblinger have also argued that some of the Buddhist traditions include inclusivist ideas and attitudes.
  In the modern Western study of religion, the work of Ninian Smart has also been instrumental in representing a more diverse understanding of religion and religious pluralism. Smart's view is that there are genuine differences between religions.
  Pluralism is the view that all religions are equally valid responses to the divine and that they are all valid paths to personal transformation. This approach is taken by John Hick, who has developed a pluralistic view which synthesizes components of various religious traditions. Hick promotes an idea of a noumenal sacred reality which different religions provide us access to. Hick defines his view as "the great world faiths embody different perceptions and conceptions of, and correspondingly different responses to, the Real or the Ultimate." For Hick, all religions are true because they all allow us to encounter the divine reality, even if they have different deities and conceptions of it. Rowe notes that a similar idea is proposed by Paul Tillich's concept of Being-itself.
  The view of perennialism is that there is a single or core truth or experience which is shared by all religions even while they use different terms and language to express it. This view is espoused by the likes of Aldous Huxley, the thinkers of the Traditionalist School as well as Neo-Vedanta.
  Yet another way of responding to the conflicting truth claims of religions is Relativism. Joseph Runzo., one of its most prominent defenders, has argued for henofideism which states that the truth of a religious worldview is relative to each community of adherents. Thus while religions have incompatible views, each one is individually valid as they emerge from individual experiences of a plurality of phenomenal divine realities. According to Runzo, this view does not reduce the incompatible ideas and experiences of different religions to mere interpretations of the Real and thus preserves their individual dignity.
  Another response to the diversity and plurality of religious beliefs 
caption: Jain philosophers, such as Yashovijaya, defended a theory of Anekantavada which could be interpreted as a form of inclusivism.
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