<abstract xmlns="http://www.w3.org/1999/xhtml"><p>Ricoeur’s philosophy of religion as well as his suggestion that we may consider interreligious dialogue as a specific form of linguistic hospitality has inspired many to think through the challenges of interfaith learning in a post-secular age. I am one of those scholars who have found Ricoeur a particularly helpful conversation partner as I sought to create a nonviolent and transformative space of encounter in my interreligious classroom. In this article, I elaborate on how my lived experiences as an interreligious educator have made me wonder if Ricoeur’s philosophy of religion and his plea for interreligious hospitality are not actually limiting the critical potential of interreligious education. Ricoeur’s interreligious hermeneutics strongly resonates with a modern (Protestant) understanding of religion and its implicit, normative distinction between good (mature) and bad (immature) religiosity, which to this day belongs to the sociopolitical imagination of the majority in most Western European countries (this is certainly true for the Netherlands). It has been my pedagogical experience that this distinction between good and bad religion contributes to and reinforces testimonial and hermeneutical injustice in my classroom, which results in the marginalization of some of my students, especially those whose religious practice does not fit the understanding of what religion <italic>ought to be</italic>.</p></abstract>

Ricoeur’s philosophy of religion as well as his suggestion that we may consider interreligious dialogue as a specific form of linguistic hospitality has inspired many to think through the challenges of interfaith learning in a post-secular age. I am one of those scholars who have found Ricoeur a particularly helpful conversation partner as I sought to create a nonviolent and transformative space of encounter in my interreligious classroom. In this article, I elaborate on how my lived experiences as an interreligious educator have made me wonder if Ricoeur’s philosophy of religion and his plea for interreligious hospitality are not actually limiting the critical potential of interreligious education. Ricoeur’s interreligious hermeneutics strongly resonates with a modern (Protestant) understanding of religion and its implicit, normative distinction between good (mature) and bad (immature) religiosity, which to this day belongs to the sociopolitical imagination of the majority in most Western European countries (this is certainly true for the Netherlands). It has been my pedagogical experience that this distinction between good and bad religion contributes to and reinforces testimonial and hermeneutical injustice in my classroom, which results in the marginalization of some of my students, especially those whose religious practice does not fit the understanding of what religion ought to be.

Interreligious Learning, Ricoeur, and the Problem of Testimonial and Hermeneutical Injustice

Journal of Nationalism, Memory & Language Politics

This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License.

Ricoeur’s philosophy of religion as well as his suggestion that we may consider interreligious dialogue as a specific form of linguistic hospitality has...

Interreligious Learning, Ricoeur, and the Problem of Testimonial and Hermeneutical Injustice

Data publikacji: 17 gru 2019

Zakres stron: 205 - 223

DOI: https://doi.org/10.2478/jnmlp-2019-0014

Słowa kluczowe
critical hermeneutics, interreligious dialogue, interfaith education, Miranda Fricker, religious diversity

© 2019 Marianne Moyaert, published by Sciendo

This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License.

Interreligious Learning, Ricoeur, and the Problem of Testimonial and Hermeneutical Injustice

Data publikacji: 17 gru 2019

Zakres stron: 205 - 223

DOI: https://doi.org/10.2478/jnmlp-2019-0014

Słowa kluczowecritical hermeneutics, interreligious dialogue, interfaith education, Miranda Fricker, religious diversity

© 2019 Marianne Moyaert, published by Sciendo

This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License.

Słowa kluczowe
critical hermeneutics, interreligious dialogue, interfaith education, Miranda Fricker, religious diversity