ABSTRACT
The term ‘pluralism’ is one of the most important catchwords in the era of globalization. As Sachedina argues, pluralism in our present world, with its diversity of cultures, belief systems and values, inspires both exhilaration at the endless shadings of human expression and dread of seemingly irreconcilable conflict, even among the followers of religion. The invocation of pluralism has become as much a summons as a celebration; an urgent exhortation to the citizens of the world to come to terms with their increasing diversity (Sachedina 2001, 22). Quite apart from continued political conflicts among nations and countries, the world continues to see seemingly endless conflicts between Christians and muslims, Hindus and sikhs, Tamils and Buddhists. Worse still, religious conflicts have taken place among followers of one single religious tradition; between Sunnis and Shias or even among Sunnis within Islam; between Catholics and Protestants; among Hindus, and the like. All of these hard realities have imparted the urgent need for religious pluralism based on the principle of inclusiveness, which would counsel accommodation, not conflict, amongst competing claims to religious truth in religiously and culturally heterogeneous societies.
