Pegah Jamshidi; Qodratollah Qorbani
Abstract
Suppose the supreme religion as a reality includes the whole life of every human being. In this case, it is appropriate that we go beyond a comparative theology depending on dialogue ...
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Suppose the supreme religion as a reality includes the whole life of every human being. In this case, it is appropriate that we go beyond a comparative theology depending on dialogue to give credibility to our existence while hoping to address the general issue of interfaith dialogue and its more precise form, i.e., deep interfaith dialogue that involves critical thinking, Emotional Intelligence, reciprocal cooperation, and unconscious presuppositions is of attention. We try to build an interfaith dialogue based on different religious conditions and complexities, the actual role of human beings in dialogue, and the bio-religion of religious people. Among the specified conditions of interfaith dialogue, we can mention an unfailing commitment to one's religious tradition, listening humbly and empathetically to the other, seeking why, from where, and where to go, being open, and establishing a mutual relationship. Interfaith dialogue, while facing the vastness of the issue of religion and different people, also faces the vastness of the structure of human beings. The dialogue of heads, hands, hearts, and finally, the dialogue of the lives of holy people are examples of this expansion. Despite all these conditions, it seems that the human being conversationalist has failed or not flourished, the act of dialogue, the remaining unsaid, the power of silence in a dialogue, the specific boundaries of religion or different religions concerning each other, and various descriptions and interpretations of religions can be influenced by many voluntary and involuntary factors. So, we should go back, and instead of the specific and powerful phrase of inter-religious dialogue, use the more comprehensive phrase of human being dialogue about religions.
