By Yirmiyahu Yovel

This is often the 1st in a seven-volume sequence, to be in line with The Jerusalem meetings. every one quantity is dedicated to a particular subject, the 1st 5 following the department of Spinoza's "Ethics, the 6th facing Spinoza's social and political proposal and the concluding one with the philosopher's lifestyles and origins. All papers are in English, but current a wide-ranging photo of latest learn of Spinoza's philosophy all over the world. one of the contributions to the current quantity are Alan Donagan's "Substance, Essence and characteristic in Spinoza," Edwin Curley's "On Jonathan Bennett's Interpretation of Spinoza's Monism," by means of Bennett's "Reply," Alexandre Matheron's "Essence, lifestyles and tool in Spinoza" and Herman De Dijn's "Metaphysics as Ethics." Papers also are awarded via Margaret D. Wilson, Emilia Giancotti, Yirmiyahu Yovel, Jean-Luc Marion, Pierre Macherey, Jacqueline Lagrie, Don Garrett, Yosef Ben-Shlomo and Sylvain Zac. All contributors current significant papers, the publication therefore being the end result of a long-standing curiosity in Spinozistic idea through a bunch of quality scholars.The e-book contains an index of matters and correct names.

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What is important now is to be aware that there 100 See CE, 4 note 9. When noting that there was a change in Panikkar’s thinking in the 1970’s, MacPherson (1996, 126), rightly in my view, recalls an essay called ‘Colligite Fragmenta: For an Integration of Reality’ (1977). This important essay is published as a renewed version in CE, 3–77. 101 See DWVW, 7. , Klostermaier 1994, 197–198. 28   were some fundamental changes in Panikkar’s thinking even during the period researched here. Secondly, I will emphasize the recent material in my analysis, even though the focus of the study is on Panikkar’s thinking throughout its pluralistic period.

26   On the other hand, it should be noted that his thinking seems to be radicalized even after its pluralistic turn. As a pluralist, he has begun to criticize any theological way of thinking and speaking which leans on some conception of ‘Absolute’. This means that even the monotheistic concept of God has come under very critical scrutiny. 98 It was in this very lecture that Panikkar vehemently denied the possibility of erecting any kind of absolutes, if pluralism is taken seriously.

Moreover, I only refer to the English and German versions here, not those in Romanic languages. 89 See also Ahlstrand 1993, 11; MacPherson 1996, 33. ” Cf. here also Ahlstrand 1993, 159–160, in which Panikkar’s tendency to suit his expressions to his audience is remarked on. 90 Paul Knitter sees the first symptoms of this pluralistic turn in an article called ‘Christianity and World Religions’ (CWR) in Christianity, a publication of Punjabi University from 1969. See Knitter 1996a, 181 note 17 Knitter might well be right, since Panikkar raises the concept of ‘pluralism’ in this article, and makes many remarks in embryo that are central in his later work.

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