On 8 Nov 2007 at 13:41, Gilberto Simpson wrote:
> I think this is part of where we differ and may be some source of
> confusion. I've never seen "relativism" defined this way before. I've
> generally seen relativism defined as the idea that truth may depend on
> time, place, culture or a specific individual's position.
Agreed. The difference is important. If the truth we grasp depends on
who we are, on contingent factors and on chance, then the truth is
not only relative in the sense of not-absolute, it is relative *to
the knower* and to the context, which means that, out of a vast sea
of truths, none or one or some are valid for us, at any one point.
This is far from saying that all opinions are equally valid - that is
a straw man argument. If relativism was that stupid, no-one would
argue for it, and a thinker of the stature of Shoghi Effendi would
not put it at the centre of his theology.
Its teachings
revolve around the fundamental principle that religious truth is not
absolute but relative, that Divine Revelation is progressive, not
final. Unequivocally and without the least reservation it proclaims
all established religions to be divine in origin, identical in their
aims, complementary in their functions, continuous in their purpose,
indispensable in their value to mankind." (Shoghi Effendi, The World
Order of Baha'u'llah, p. 57)
At the propositional level -- without considering the subject who is
perceiving and the civilization that is addressed -- it is not true
that the established religions are identical in their aims. But the
applicable concept of "truth" is subjective not propositional: truth
depends on the perceiver, as Baha'u'llah explains in the 7 valleys.
Sen
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Sen McGlinn
***
Let the friends recall and ever bear in mind
the repeated exhortations and glowing promises of our beloved
Master
with reference to the Mashriqu'l-Adhkar,
the crowning institution in every Baha'i community.
(Shoghi Effendi, Baha'i Administration, page
108)
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