This chapter considers the question of how people can conceptually transcend boundaries without actually exceeding them. This puzzle links to the debate over Western-centrism in the social sciences and International Relations (IR). Like other disciplines, IR scholars rely on the term “global” to forge a new space which can encompass rapidly diversifying scholarship. To this end, scholars are trying to weave a newly integrated narrative. However, the global is a space that each of us only imagines. This paper discusses two forms of religious pluralism: those of British-born theologian, John Hick (1922–2012) and Japanese novelist, Shūsaku Endō (1923–1996), in order to explore the possible implications of the term, ‘global.’ The former proposed to conceive of God as the Real. By contrast, the latter, aspiring to become a Catholic while retaining his Japanese-ness, imagined God as an agency rather than existence. By discussing both intellectuals, this essay suggests one way to envisage the global as a co-constructed imaginative space that never takes a concrete shape. Envisaged this way, we do not need to transcend boundaries to share a sense of belonging.

错误:搜索内容不能为空,请输入英文关键词
错误:关键词超出字数限制,请精简
高级检索

Transcending Boundaries for Peace: Pluralist Theology, Shūsaku Endō, and Global IR

  • Atsuko Watanabe

摘要

This chapter considers the question of how people can conceptually transcend boundaries without actually exceeding them. This puzzle links to the debate over Western-centrism in the social sciences and International Relations (IR). Like other disciplines, IR scholars rely on the term “global” to forge a new space which can encompass rapidly diversifying scholarship. To this end, scholars are trying to weave a newly integrated narrative. However, the global is a space that each of us only imagines. This paper discusses two forms of religious pluralism: those of British-born theologian, John Hick (1922–2012) and Japanese novelist, Shūsaku Endō (1923–1996), in order to explore the possible implications of the term, ‘global.’ The former proposed to conceive of God as the Real. By contrast, the latter, aspiring to become a Catholic while retaining his Japanese-ness, imagined God as an agency rather than existence. By discussing both intellectuals, this essay suggests one way to envisage the global as a co-constructed imaginative space that never takes a concrete shape. Envisaged this way, we do not need to transcend boundaries to share a sense of belonging.