In this important and timely book, philosopher and theologian Raimon Panikkar deals with the crucial issues of our time--war, religion, and ecology--as he redefines true peace and offers a way to achieve it in the world. Peace, he argues, requires more than nuclear, military, or economic disarmament. Peace can be obtained only by a cultural disarmament, which will require that absolution be abandoned for true reconciliation through ongoing intercultural dialogues.
Raimon Panikkar was a proponent of inter-religious dialogue. He continued to work as a Roman Catholic priest and a scholar specialized in comparative religion.
This book is written in a very sophisticated philosophical and theological language, which normally I don't mind. The problem is that the author doesn't seem to be able to get to the point, ever. His own endless sophistication is the problem here. He just knows too much and his mind produces continuous commentary and prevents him from getting to the point. How little he realizes that rather few people can really tune into this kind of language, not to mention that only very few will be able to comment. I think that in order to enjoy the book more fully one needs to be used to his style and line or reasoning. There is much in this book that I agree with, and at the same time much that I don't understand.
What is more interesting though is how little has changed in our contemporary world since this book was written. The issues that are discussed in this book are as valid as they were in 1995. Except they all became much more urgent.
This book contains some good ideas and I wanted to be convinced... but it is often too generalised and abstract (strong on ideas and weak on examples), too sweeping (too inclined to assume that a Greek word and a Sanskrit word mean the same thing - maybe, but maybe not!), and too dated (in particular, too easily dismissive of science and technology, but also behind the times in relation to religion) to really achieve this.
Panikkar's thought and perspectives are compelling and potentially useful for anyone involved or interested in interreligious dialogue, peacebuilding, or intercultural engagement - from a theological or religious perspective. Unfortunately, some of his examples and presuppositions fall short of the depth of his theological and cultural insight. Getting past this, however, can lead to the value of what he is saying, leaving his principles as useful resources.