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Abstract
In academic discourse, interreligious comparisons have been accused of resulting in false generalizations, the concept of ‘the world religions’ being one example. Recently, Peter Schmiedel has employed this concept in his book Philosophie, Religion und Wirtschaft (2015) with the aim to develop an overarching ethical foundation for today’s global economic system. According to his representation, Hinduism needs to return to its Vedic roots if it is to play a positive role in this endeavor. A historical approach, however, reveals that Schmiedel’s representation of Hinduism, without acknowledging it, reflects both the negative colonial-missionary portrayal of 19th century Indian religion(s) as well as the countermoves of neo-Vedantins like Dayananda Saraswati (1824–1883). Thus, the deconstruction of Schmiedel’s account exemplifies in what way a postcolonial perspective can be employed to approach the problem of generalizations in interreligious comparisons. Finally, considering ‘subalternized’ religious traditions alongside their major counterparts is suggested as a promising way forward in such fields as comparative theology.
Postcolonialism refers not only to the historical epoch after the end of the colonial era, but also to a theoretical concept for the analysis of power relations. In German-speaking theology, this concept has so far received little attention. In the bilingual volume Postcolonialism, theology and the construction of the other, scholars of all theological disciplines, including religious studies, explore the heuristic possibilities that postcolonialism provides for their subject. In particular, the question is how “the other” is constructed as the counterpart of a “we”. In times of global migration and growing right-wing extremism, theology must remain capable to offer answers to the urgent questions of the present.
Postcolonialism refers not only to the historical epoch after the end of the colonial era, but also to a theoretical concept for the analysis of power relations. In German-speaking theology, this concept has so far received little attention. In the bilingual volume Postcolonialism, theology and the construction of the other, scholars of all theological disciplines, including religious studies, explore the heuristic possibilities that postcolonialism provides for their subject. In particular, the question is how “the other” is constructed as the counterpart of a “we”. In times of global migration and growing right-wing extremism, theology must remain capable to offer answers to the urgent questions of the present.