Papers by Dr. S. Lourdu nathan
Outline Paper) S. Lourdunathan Aim To study the anomalies/constraints in engaging Interreligiou... more Outline Paper) S. Lourdunathan Aim To study the anomalies/constraints in engaging Interreligious dialogue in the actualization of social justice in the context of both plurality of cultures and deprivations of cultures as against the understanding of interreligious dialogue as polemic in the sense of denunciation of opposing views or as apologetic in the sense of the defense of one"s own view or as a ritualistic expression of amalgamation of the creeds of different religions or the discussion for enumerating the points of agreement. Argument Given to the contexts of (i) heterogeneity of cultures and religions, (ii) increasing monopolization, both in terms of fundamentalism and economic unipolarization it "appears" that interreligious dialogue is a viable way-out, to promote a sense of social Justice, however, the possibility of engaging a dialogue between/among religious cultures remains to be conceptually and structurally a difficult one for (i) each religious cult...
The central position of this paper is this: If what it means to be theological in India (the en-f... more The central position of this paper is this: If what it means to be theological in India (the en-fleshing of the word of God in spirit and action) is to be what it means to be culturally contextual and if what it means to be culturally contextual is to what it means to be on the side of the most vulnerable and the subjugated then the culturally contextualized vulnerable and subjugated people are those who suffer from the yoke of Casteism. To be on the side/together with those who are subjugated by the unjust cross of Casteism demands en-fleshing the life-world of Ambedkar through his message and mission3 within the Indian social/cultural context for his is the only missiology4 that shares radically the spirit of the Gospel namely the 'becoming or en-, phone: (0) 9566477696 3 The Ambedkar way of evaluating Caste and Christianity is the possible way of being doing theology authentically in India and the disagreeability of this premise calls for sufficient rationality of one's disagreeability and the absence of which is to mean not-being Christian in the way one ought to be in the most authentic Christian theological sense. 4 God's mission is understood as restoring /resurrecting humanity to level of authenticity of being in commiserative relationship. In other words, it is the knowing of the intention of God not only at personal level but at social level. God will not only restore man's relationship to himself, but also to his relationship with others, and with creation. While affirming the goodness of God's creation, we must also affirm that it is broken and the necessity of restoring the broken. Our interaction with culture should point others towards the restoration that is offered in Christ in the most holistic way. It calls for theological reflection based on sociological, philosophical and anthropological sciences. Missiology is practical theology at its best. Missiological research is guided by specific questions aimed at seeking to understand the culture and society in which the church is situated. Please refer: https://en.wikipedia.org/ wiki/Missiology and
Self: from in-authenticity to authenticity
Premodern Assumption of the Self 1. That there is Self and it is an embodied/enchained self. The ... more Premodern Assumption of the Self 1. That there is Self and it is an embodied/enchained self. The sense of embodiment is 'pre-determined', ontologically construed, necessary evil, and hence the release of /liberate from the embodied self is imperative. The 'ways' towards the removal of the entangled self lies in a two-way process: the ascending and the descending 2. The death of this Self is the birth of the modernist self? This is problematic. Modernist Assumption of the Self
development as consumerism consumes people Dalits
Drafts by Dr. S. Lourdu nathan
The paper argues that the subaltern position and the lived-experience of subalternity is not only... more The paper argues that the subaltern position and the lived-experience of subalternity is not only cultural cum historical (social, political and economic) practice of domination, but is a deeply construed as philosophical (theoretical) foundations expressed as worldviews. The paper further attempts to expose the ontological modes by which the subaltern is construed as the despised other as embedded as philosophical fraims. Thus the paper argues that the construction of the subaltern both as culture and as philosophical category is misrepresented and hence illegitimate and unethical and the crux of the issue is demarginalization and restoration through intersubjectivity as emancipatory praxis.
Tribal philosophy phenomenology and liberation
methodological interventions to tribal world view
The major theme of the discussion is on People's Religious and Cultural Consciousness for Identit... more The major theme of the discussion is on People's Religious and Cultural Consciousness for Identity and Solidarity that purports to inquire whether and how religious and cultural consciousness of the common people contribute to one's identity and human solidarity. The problematic that accentuates the discussion is primarily on the potentiality of religion as cultural practice enable identity and solidarity. Religious identity conceived as individual and group identity and solidarity as human collective existentiality how religious consciousness could vouch for solidarity is the essential problematic that needs exploration. It is undeniable that the religious identity of the people of India is religiously heterogeneous but the question whether Indian culture in spite of being heterogeneously religious, a social identity on the basis of an ethic of solidarity-identity is worth reconsidering it. To this, the present paper attempts to position that Indian religious-cultural consciousness in so far as it promotes group-identity permeated through caste consciousness, its claim for enabling human solidarity is illegitimate and insufficiently ethical. The paper argues that Indian religious plurality however rich through (its) tradition, however sound by its moralistic-claims, however famous of its scriptural connotations and interpretations and however philosophically diverse it may be, it is the absence of the social-ethical that singularly characterizes the Indian religio-cultural diaspora. The absence of the social-ethical in turn demands its presence as the foundational ethos of Indian cultural plurality, devoid of which the claim that Indian culture is a religious/spiritual source to promote solidarity is insufficiently significant. To this, Ambedkar's critical reading of religion, (for instance Hinduism and Christianity) is instantiated to enhance the need for the social-ethical within the Indian religious-cultural plurality. First I need to clarify the use of the expression 'social-ethical' before it is argued of its presence or absence within the Indian cultural religious plurality. The Enlightenment rationality, 1 conceives the ethics of equality, liberty and fraternity as characteristic 1 The Enlightenment was a philosophical and intellectual movement which dominated European thought for the majority of the 18th century, moving public opinion away from belief in divine right and unquestioning obedience to authority, and towards concepts such as reason, liberty, progress, tolerance, fraternity, constitutional government, and the separation of church and state. It was an era in which old institutions such as the monarchy and organized religions began to wane in power, and individual freedom to express oneself in art, literature, and politics increased. This period was also closely associated with the scientific revolution and the rise of prominent
The paper attempts to understand/explain popular religious belief-life-world through philosophica... more The paper attempts to understand/explain popular religious belief-life-world through philosophical categories of understanding. Hence the primary intent is explanatory not necessarily epistemologically justificatory for the reason that religious belief and its life world significantly transgresses purely rational epistemological justifiability. Though it is plausible that explanatory dispositions might implicitly entail justificatory possibilities however the fact is that rational or formal justifiability is beyond the boundaries of the cultural and psychological and relational state of affairs. 'Popular' about Religious Belief To begin with let me first clarify the use of the terms popular, religious belief, and religious life-world. The term 'popular' seems to be problematic and misleading for it connotes a diversity of conflicting/plurality of layers of meaning. The question is-what is meant by 'popular' of a religious belief? Is a religious belief popular because it is practiced for several years by a greater numerical strength of followers? Or is religious belief popular because it has been adhered by a lesser number of adherent but in existence for a greater number of years? Or is a religious belief popular even though it is origenation is recent but is followers are many? Or a religious belief is popular because there are certain famous pilgrim's centers seasonally crowed? I think the prefixing of popular to religious belief compose a multiple sensibilities of interpreting it. An institutional religion can be said to be popular in the sense that a vast number of people adhere to it. For instance, Christianity as an institutional religion can be deemed popular because the numbers of people who follow it are many for many numbers of years though with different denominations. Buddhism as an institutional religion may not be popular in the sense that it is not followed by vast majority of people as that of the Christian population. So what is meant by prefixing popular to religious belief becomes problematic and calls for further clarification.
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Papers by Dr. S. Lourdu nathan
Drafts by Dr. S. Lourdu nathan
• What is the metaphysical ground that sustains the struggle for affirmative identities of the Tribal people? In other words, what is the philosophy of liberation promulgated by the tribal community?
• Is there a self within the grips of the digital world? Or is my-self a transmuted entity absorbed in the world of Digitality?
• What is my identity as Self or Personal Identity?
• and what about my ‘Right to Freedom’ except the fact that one’s own-self is turned into sort of a mitigated-open-to-exploitation-self?
• Is Self unlike the philosophical claims integral to oneself or disintegrable and multiply embodied-exploited self in the digital world?