多元论·对话·文化间哲学
摘要
本论文以当代人类的生存困境为背景，介绍和阐释当代思想家雷蒙·潘尼卡(Raimon Panikkar)的相关思想。
我们这个时代被称为“全球时代”或“全球化时代”，甚至“第二轴心时代”或者“新轴心时代”。这些名称意味着这个时代有着在根本上区别于以往时代(“现代时代”或者“第一轴心时代”)的特征，尽管人们对于其具体特征是什么及有着什么样的具体蕴涵仍在争论之中，它已对我们全人类构成新的挑战却是不争的事实。
在学科专门化的今天，潘尼卡是为数不多的对时代挑战作出整体回应的人之一。对时代挑战作出回应，对潘尼卡来说远不是仅仅作一些纯粹理论性的探讨，对他来说，这毋宁说是一个重大的生存论要务。我们在论文中(第一章)首先回顾了潘尼卡八十多年的人生旅程，总结了他作为修士和作为学者的多方面灵性成果和思想成果，从中可看到潘尼卡首先在他的个人生命中对时代作出了生存论上的回应。
在论文的主体部分(第二到第四章)，我们以一个“三位一体”的理论框架重构了潘尼卡对时代挑战的回应：
第一，多元论是潘尼卡对时代困境的解释。他把当前人类的生存困境理解为一种多元论困境：孤立和隔离已不再可能，而且任何一种统一都不令人信服，换言之，一和多的张力达到了极致，达到了不可和解、无法妥协的地步。在发达的现代技术特别是交通、通讯手段的支持下，世界上各个传统的人的频频相遇在今天已成了日常之事，并由此引发了一个迫切需要解决的生存论难题：这些来自不同传统的人如何相处?他们该如何对待彼此不同的哲学体系、生活方式等?对这些问题没有一个确定的看法，但有一点是无疑的：没有哪一个传统可以超越于其他传统之上，也没有一个人为捏造的所谓“统一方案”可以凌驾于所有传统之上。另外，来自经济、政治、生态、军事等方面的危机更是一道加剧了这一困境。
潘尼卡一方面以一种直接的方式揭示这一困境的实质(一和多的极度张力，构成多元论困境)、根源和挑战，另一方面指出，这一困境恰恰从根本上否定了一元论和二元论的解决方式，需要以一种非二元论的或者说多元论的方式来回应。就这一点而言，多元论不但是对时代困境的解释，也同时提供了一种回应它的选择方案。我们分别从宇宙性信心、由冲突到张力和走向他者等几个方面展示了潘尼卡所主张的多元论态度的实际蕴涵。最后，我们还介绍了潘尼卡在与多元论密切相关的身份问题上的看法。
第二，对话是潘尼卡回应时代挑战的实践方式。从对时代挑战的性质的理解(多元论)出发，潘尼卡提出把对话作为贯彻多元论精神的行动方式。潘尼卡特别强调对话与多元论之间的关联，注重从多元论的理解引出对话的必要性和可能性，使对话能够通向人与人之间以及不同传统之间的真正相遇。对对话方法的反思，使他提出“对话的对话”，区别于他所称的“辩证的对话”。辩证的对话是完全按照对实在的辩证理解展开的对话，对话者努力作为理性的存在物介入与对话伙伴的会谈，以达成一种唯一正确的和合乎理性的理解为目标。潘尼卡认为，辩证的对话是需要的，然而是不够的，而且由于它常常对实在坚持一种完全辩证的、出自单一文化的理解，在不同文化的相遇中根本不合适。因此潘尼卡主张以“对话的对话”来限制、补充和超越“辩证的对话”。在潘尼卡的理解中，对话的对话是一种更为整全的、深层的相遇方法，介入其中的不只是理性的人，而是作为整体的人，不只是历史的人，而是兼具历史维度和超历史维度的人。由于对话的对话的整全性和深层性，它被潘尼卡视为真正的跨文化相遇的方法。
第三，“文化间哲学”是潘尼卡提出的回应时代挑战的方法论，是在各个文化内部以及它们的关系之中实践多元论和对话的方式。潘尼卡把文化间哲学视为对文化间挑战的一种多元论方式的回应，是单一文化主义和多元文化主义之外的一条中道，即，既不
主张单一文化一统天下(不论以多么宽容的方式对待其他文化)，也不主张各个文化的
简单共存，不论是相互隔离的共存还是相互兼容的共存。根据潘尼卡的理解，文化间哲
学不是与特定文化的特定哲学相并列的一种哲学，它本身没有具体的内涵，它只是一个
形式性的概念，它相对于那些特定哲学有一种超越性。我们需要这样一种哲学概念，以
理解特定哲学之间的统一性，同时也是为了特定哲学之间的相互丰富。反过来说，文化
间哲学又是建立在对诸文化的特定哲学的内部理解和经验的基础上的，潘尼卡已在方法
上提出走向文化间哲学的第一步:形式相似的等价物。他认为可以通过寻找形式相似的
等价物而以一种内部的方式理解另一文化传统，而最终可以在整合不同传统的理解的基
础上形成一种既内在又超越的跨文化哲学观念(扩展开来可以包括跨文化的宗教哲学、
跨文化的人类学等等)。但潘尼卡始终强调，文化间哲学既作为永远的应许之地为我们
所追求，又作为永远的无人之地不能为我们所占据，我们要始终注意不能以我们的特定
哲学观念去代替它，无论我们相信自己的哲学观念具有多大的包容性。文化间哲学始终
与多元论保持一致，始终依赖于对话，而且是没有止境的对话。
在论文的最后部分(
In this thesis, the author introduces and interpretates a contemporary thinker, Raimon Panikkar's thoughts with our human being's contemporary existential predicament as the academic background.
Some people name our times as "the global age" or "the globalization age" , or even as "the second axial age" or "the new axial age" , which means that this times has some fundamentally new features differing from all the past ages, and constituting a new challenge.
Panikkar is one of the few men that responds to our times' challenge from a wholistic perspective in nowadays when the specialization of knowledge is so developed. Panikkar make his response to the times' challenge not merely on the therotical level, but on the existential level. He made such a response firstly through and in his own life, as shown in the first chapter in this thesis.
In the main part of this thesis (from chapter 2 to 4), the author reconstructs Panikkar's response to this times' challenge in a trinitarian frame as follows:
Firstly, pluralism as the interpretation for the contemporary human being's predicament. Panikkar interpretes our current existential predicament as a kind of pluralist predicament, in which separation and isolation is no longer possible, nor any kind of unity. In other words, the tension between one and many is to the extent that there is no room for the reconciliation or compromise. Due to the developed modern technology (especially in communication and traffic), people from different traditions encounter more and more often in their daily life, which introduces an existential problem which need be solved exigently: how should we, followers of different tradition, get along with each other and do with mutual philosophical and way of life? One pointed is clear: no tradition will be admitted as a unifying one over all the others, nor will any kind of artificial unitive "project" .
Panikkar reveals the substance of this predicament in an immediate and urgent way and by the same time he pointed that in fact the predicament's nature precisely denies the resolution both of monism and dualism and calls for a nondualist or pluralist response. In this sense, pluralism is not only posed as an interpretation for the contemporary predicament, but also as an alternative to respond to it. The author elucidates the practical implications of a pluralist attitude that Panikkar advocates, which conclude the cosmic trust, a shift from conflict to tension and approach to the other. Finally, the author also introduces Panikkar's point of view on the problem of identity which is connected with pluralism.
Secondly, dialogue as a practical way to respond to the times' challenge. According his understanding of the nature of the times' challenge (pluralism), Panikkar suggest we should be engaged in dialogue, incarnating a pluralist attitude. The close connection between dialogue and pluralism is so emphasized that the necessity and possibility of dialogue is derived from a pluralist understanding of our predicament. Panikkar's reflection of the dialogic method makes him bring forward a new method of "dialogical dialogue" , which is distinguished from "dialectic dialogue" . Dialectic dialogue is a kind of dialogue departing from a dialectic understanding of the real, with the participant as a rational being, aiming at a unique rational understanding of the real. Panikkar affirms that dialectic dialogue is necessary but not adequate, nor is it sufficient for a crosscultural encounter, since it usually insists on a purely dialectic understanding from a single culture or tradition. As a more wholistic method, dialog
ical dialogue is adduced to limit, complement and transcend dialectic dialogue. In
dialogical dialogue, one participates not merely as a rational being but a whole being, not merely as a historical being but a being both with a historical dimension and a transhistorical dimension. Panikkar recommends dialogical dialogue as an adequate method for crosscultural encounter.
Thirdly, intercultural philosophy as a methodolog
我们这个时代被称为“全球时代”或“全球化时代”，甚至“第二轴心时代”或者“新轴心时代”。这些名称意味着这个时代有着在根本上区别于以往时代(“现代时代”或者“第一轴心时代”)的特征，尽管人们对于其具体特征是什么及有着什么样的具体蕴涵仍在争论之中，它已对我们全人类构成新的挑战却是不争的事实。
在学科专门化的今天，潘尼卡是为数不多的对时代挑战作出整体回应的人之一。对时代挑战作出回应，对潘尼卡来说远不是仅仅作一些纯粹理论性的探讨，对他来说，这毋宁说是一个重大的生存论要务。我们在论文中(第一章)首先回顾了潘尼卡八十多年的人生旅程，总结了他作为修士和作为学者的多方面灵性成果和思想成果，从中可看到潘尼卡首先在他的个人生命中对时代作出了生存论上的回应。
在论文的主体部分(第二到第四章)，我们以一个“三位一体”的理论框架重构了潘尼卡对时代挑战的回应：
第一，多元论是潘尼卡对时代困境的解释。他把当前人类的生存困境理解为一种多元论困境：孤立和隔离已不再可能，而且任何一种统一都不令人信服，换言之，一和多的张力达到了极致，达到了不可和解、无法妥协的地步。在发达的现代技术特别是交通、通讯手段的支持下，世界上各个传统的人的频频相遇在今天已成了日常之事，并由此引发了一个迫切需要解决的生存论难题：这些来自不同传统的人如何相处?他们该如何对待彼此不同的哲学体系、生活方式等?对这些问题没有一个确定的看法，但有一点是无疑的：没有哪一个传统可以超越于其他传统之上，也没有一个人为捏造的所谓“统一方案”可以凌驾于所有传统之上。另外，来自经济、政治、生态、军事等方面的危机更是一道加剧了这一困境。
潘尼卡一方面以一种直接的方式揭示这一困境的实质(一和多的极度张力，构成多元论困境)、根源和挑战，另一方面指出，这一困境恰恰从根本上否定了一元论和二元论的解决方式，需要以一种非二元论的或者说多元论的方式来回应。就这一点而言，多元论不但是对时代困境的解释，也同时提供了一种回应它的选择方案。我们分别从宇宙性信心、由冲突到张力和走向他者等几个方面展示了潘尼卡所主张的多元论态度的实际蕴涵。最后，我们还介绍了潘尼卡在与多元论密切相关的身份问题上的看法。
第二，对话是潘尼卡回应时代挑战的实践方式。从对时代挑战的性质的理解(多元论)出发，潘尼卡提出把对话作为贯彻多元论精神的行动方式。潘尼卡特别强调对话与多元论之间的关联，注重从多元论的理解引出对话的必要性和可能性，使对话能够通向人与人之间以及不同传统之间的真正相遇。对对话方法的反思，使他提出“对话的对话”，区别于他所称的“辩证的对话”。辩证的对话是完全按照对实在的辩证理解展开的对话，对话者努力作为理性的存在物介入与对话伙伴的会谈，以达成一种唯一正确的和合乎理性的理解为目标。潘尼卡认为，辩证的对话是需要的，然而是不够的，而且由于它常常对实在坚持一种完全辩证的、出自单一文化的理解，在不同文化的相遇中根本不合适。因此潘尼卡主张以“对话的对话”来限制、补充和超越“辩证的对话”。在潘尼卡的理解中，对话的对话是一种更为整全的、深层的相遇方法，介入其中的不只是理性的人，而是作为整体的人，不只是历史的人，而是兼具历史维度和超历史维度的人。由于对话的对话的整全性和深层性，它被潘尼卡视为真正的跨文化相遇的方法。
第三，“文化间哲学”是潘尼卡提出的回应时代挑战的方法论，是在各个文化内部以及它们的关系之中实践多元论和对话的方式。潘尼卡把文化间哲学视为对文化间挑战的一种多元论方式的回应，是单一文化主义和多元文化主义之外的一条中道，即，既不
主张单一文化一统天下(不论以多么宽容的方式对待其他文化)，也不主张各个文化的
简单共存，不论是相互隔离的共存还是相互兼容的共存。根据潘尼卡的理解，文化间哲
学不是与特定文化的特定哲学相并列的一种哲学，它本身没有具体的内涵，它只是一个
形式性的概念，它相对于那些特定哲学有一种超越性。我们需要这样一种哲学概念，以
理解特定哲学之间的统一性，同时也是为了特定哲学之间的相互丰富。反过来说，文化
间哲学又是建立在对诸文化的特定哲学的内部理解和经验的基础上的，潘尼卡已在方法
上提出走向文化间哲学的第一步:形式相似的等价物。他认为可以通过寻找形式相似的
等价物而以一种内部的方式理解另一文化传统，而最终可以在整合不同传统的理解的基
础上形成一种既内在又超越的跨文化哲学观念(扩展开来可以包括跨文化的宗教哲学、
跨文化的人类学等等)。但潘尼卡始终强调，文化间哲学既作为永远的应许之地为我们
所追求，又作为永远的无人之地不能为我们所占据，我们要始终注意不能以我们的特定
哲学观念去代替它，无论我们相信自己的哲学观念具有多大的包容性。文化间哲学始终
与多元论保持一致，始终依赖于对话，而且是没有止境的对话。
在论文的最后部分(
In this thesis, the author introduces and interpretates a contemporary thinker, Raimon Panikkar's thoughts with our human being's contemporary existential predicament as the academic background.
Some people name our times as "the global age" or "the globalization age" , or even as "the second axial age" or "the new axial age" , which means that this times has some fundamentally new features differing from all the past ages, and constituting a new challenge.
Panikkar is one of the few men that responds to our times' challenge from a wholistic perspective in nowadays when the specialization of knowledge is so developed. Panikkar make his response to the times' challenge not merely on the therotical level, but on the existential level. He made such a response firstly through and in his own life, as shown in the first chapter in this thesis.
In the main part of this thesis (from chapter 2 to 4), the author reconstructs Panikkar's response to this times' challenge in a trinitarian frame as follows:
Firstly, pluralism as the interpretation for the contemporary human being's predicament. Panikkar interpretes our current existential predicament as a kind of pluralist predicament, in which separation and isolation is no longer possible, nor any kind of unity. In other words, the tension between one and many is to the extent that there is no room for the reconciliation or compromise. Due to the developed modern technology (especially in communication and traffic), people from different traditions encounter more and more often in their daily life, which introduces an existential problem which need be solved exigently: how should we, followers of different tradition, get along with each other and do with mutual philosophical and way of life? One pointed is clear: no tradition will be admitted as a unifying one over all the others, nor will any kind of artificial unitive "project" .
Panikkar reveals the substance of this predicament in an immediate and urgent way and by the same time he pointed that in fact the predicament's nature precisely denies the resolution both of monism and dualism and calls for a nondualist or pluralist response. In this sense, pluralism is not only posed as an interpretation for the contemporary predicament, but also as an alternative to respond to it. The author elucidates the practical implications of a pluralist attitude that Panikkar advocates, which conclude the cosmic trust, a shift from conflict to tension and approach to the other. Finally, the author also introduces Panikkar's point of view on the problem of identity which is connected with pluralism.
Secondly, dialogue as a practical way to respond to the times' challenge. According his understanding of the nature of the times' challenge (pluralism), Panikkar suggest we should be engaged in dialogue, incarnating a pluralist attitude. The close connection between dialogue and pluralism is so emphasized that the necessity and possibility of dialogue is derived from a pluralist understanding of our predicament. Panikkar's reflection of the dialogic method makes him bring forward a new method of "dialogical dialogue" , which is distinguished from "dialectic dialogue" . Dialectic dialogue is a kind of dialogue departing from a dialectic understanding of the real, with the participant as a rational being, aiming at a unique rational understanding of the real. Panikkar affirms that dialectic dialogue is necessary but not adequate, nor is it sufficient for a crosscultural encounter, since it usually insists on a purely dialectic understanding from a single culture or tradition. As a more wholistic method, dialog
ical dialogue is adduced to limit, complement and transcend dialectic dialogue. In
dialogical dialogue, one participates not merely as a rational being but a whole being, not merely as a historical being but a being both with a historical dimension and a transhistorical dimension. Panikkar recommends dialogical dialogue as an adequate method for crosscultural encounter.
Thirdly, intercultural philosophy as a methodolog
引文
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Mendonca, Clemens 2002: Dynamics of Symbol and Dialogue: Interreligious Education in India. The relevance of Raimon Panikkar's Intercultural Challenge (M(?)nster: LIT)
Panikkar, Raimon 1973: The Trinity and the Religious Experience of Man (Maryknoll: Orbis Books) 1975: "Singularity and Individuality: The Double Principle of Individuation", see Revue Internationale de Philosophic, BCXI/CXII, 1-2, pp. 141-166. 1977: The Vedic Experience (California :University of California Press) 1979a: Myth, Faith, and Hermeneutics: Cross-Cultural Studies (New York: Paulist Press) 1979b: The Vedic Experience." Mantramanjari (London: Darton, Longman and Todd) 1982: Blessed Simplicity." The Monk as Universal Archetype (New York: The Seabury Press) 1984: "Religious Pluralism: The Metaphysical Challenge", see Religious Pluralism, Ⅴ, pp. 97-115. 1988: "Choseness and University: Can Christians Claim Both?", see Cross Currents, ⅩⅩⅩⅧ, 3, pp. 309-324. 1989a: The Silence of God: The Answer of the Buddha (Maryknoll: Orbis Books) 1989b: "In Christ There Is Neither Hindu nor Christian: Perspectives on Hindu-Christian Dialogue", see Religious Issues and Intrreligious Dialogues: An Analysis and Sourcebook of Developments Since 1945 (eds. Charles Wei-hsun Fu and Gerhard E. Spiegler, New York: Greenwood Press) 1990: "The Christian Challenge to the Third Millenium", in Christian Mission and Interreligious Dialogue (eds. Paul Mojzes and Leonard Swidler, Lewiston: Edwin
Mellen Press). 1993a: The Cosmotheandric Experience: Emerging Religious Consciousness (Edited, with Introduction by Scott Eastham) (Maryknoll: Orbis Books) 1993b: "Satapathaprajna: Should We Speak of Philosophy in Classical India? A Case of Homeomorphic Equivalents", see Contemporary Philosophy." A New Survey, Vol. 7, pp. 11-67. 1996a: "A Self-Critical Dialogues", see J. Prabhu 1996 1996b: "The New Innocence", see http://www.shareintl.org/archives/religion/rl cfnew-innocence.htm;From the October 1996, Share International. 1997a: "Whose Uniqueness?", in Swidler and Mojzes 1997 1997b: "The Power of Words", in The Dharma of Jesus: Interdisciplinary Essays in Memory of George Soares-Prabhu S. J (ed. Francis X. D'Sa, S.J.), pp.408-417. 1999: "Religious Identity and Pluralism", in A Dome of Many Colors (eds. Arvind Sharma and Kathleen M. Dugen, Harrisburg: Trinity Press International 1999), pp. 23-47. 2000a: "Eruption of Truth: An Interview with Raimon Panikkar", see http://www.religion-online.org/cgi-bin/relsearchd.dll/showarticle?item id=2015; From the August 16-23, 2000, Christian Century 2000b: "Nine Ways not to Talk about God", see http://www.aril.org/panikkar.htm 2000c: "Religion, Philosophy and Culture", see http://www.polylog.org/them/1.1/fcs3-en.htm: This text reproduces, with some variations, the inaugural address of the first Congress of Intercultural Philosophy, held in Mexico City in March 1995, address whose title was "Filosofia y cultura: una relaci(?)n problem(?)tica". It was published in: Ilu. Revista de Ciencias de las Religiones 1 (1996), pp.125-148. 2000d: "The Encounter of Religions: The Unavoidable Dialogue", in Jnanadeepa Vol.3, No.2 (July 2000), pp. 151-176. 2002: "On Christian Identity", see Many Mansions? (ed. Catherine Cornille, Maryknoll: Orbis Books), p. 121-144.
Prabhu, Joseph 1996: The Intercultural Challenge of Raimon Panikkar (ed.) (Maryknoll: Orbis Books)
Rahner, Karl 1966: "Christianity and the Non-Christianity, "in Theological Investigations (Helicon Press)
Raj, Anthony Savari 1998: A New Hermeneutic of Reality: Raimon Panikkar's Cosmotheandric Vision (Bern: Peter Lang AG, European Academic Publisher)
Savari Raj, L. Anthony 1998: A New Hermeneutic of Reality: Raimon Panikkar's Cosmotheandric Vision (Bern: Peter Lang)
Smart, Ninian 1993: Buddhism and Christianity: Rivals and Allies (London: The Macmillan Press Ltd)
Smith, W. C. 2001: Wilfred Cantwell Smith: A Reader (ed. Kenneth Cracknell)(Oxford: Oneworld Publications)
Surin, Kenneth
1989: "Toward a Materialist Critique of Religious Pluralism: A Polemical Examination of the Discourse of John Hick and Wilfred Cantwell Smith", in The Turnings of Darkness and Light (Kenneth Surin, New York: Cambridge University Press).
Swidler, Leonard 1987: Toward a Universal Theology of Religion (ed.) (Maryknoll: Orbis Books) 1998: "Global Dialogue and Global Ethic", see http://astro.temple.edu/～dialogue/swdag an.htm
Swidler, Leonard, etc. 1990: Death or Dialogue? From the Age of Monologue to the Age of Dialogue (Philadelphia: Trinity International Press)
Swidler and Mojzes 1997: The Uniqueness of Jesus." A Dialogue with Paul F. Knitter (eds.) (Maryknoll: Orbis Books)
Tracy, David 1990: Dialogue with the Other." The Inter-Religious Dialogue (Louvain: Peeters Press)
阿尔布劳，马丁2001：《全球时代：超越现代性之外的国家和社会》(高湘泽、冯玲译，北京：商务印书馆)
鲍曼，齐格蒙2002a：《生活在碎片之中——论后现代道德》(郁建兴 周俊 周莹译，上海：学林出版社) 2002b：《后现代性及其缺憾》(郇建立 李静韬译，上海：学林出版社)
贝克，希密尔贝尔1998：《文明：从“冲突”走向和平》(吴向宏译，北京：中国社会科学出版社)
布伯，马丁1986：《我与你》(陈维刚译，北京：三联书店)
邓晓芒2002：“德里达：从语言学转向到文字学转向?”，载于“中国现象学网”，见网址http://www,xianxiang,com/0205145,htm
蒂里希，保罗1999：《蒂里希选集》(何光沪选编，上海：三联书店)
格雷，约翰2002：《自由主义的两张面孔》(顾爱彬、李瑞华译，南京：江苏人民出版社)
格里芬，戴维·雷1998a：《后现代精神》(王成兵译，北京：中央编译出版社)
海德格尔1999：《存在与时间》(1987)(陈嘉映 王庆节译，熊伟校，陈嘉映修订，北京：三联书店)
何光沪1991：《多元化的上帝观——20世纪西方宗教哲学概览》(贵阳：贵州人民出版社) 1999：《何光沪自选集》(桂林：广西师范大学出版社) 2002：“宗教对话问题及其解决设想”，载《国外社会科学》(2002年第六期)
孔汉思 库舍尔
1997：《全球伦理：世界宗教议会宣言》(编)(何光沪译，成都：四川人民出版社)
孔汉思(汉斯·昆) 1990：“跋：双重‘教籍’——向西方挑战”，载秦家懿、孔汉思1990 1995：《论基督徒》(杨德友译，房志荣校，北京：三联书店) 2002：《世界伦理构想》(周艺译，北京：三联书店)
库比特，唐2002：《上帝之后——宗教的未来》(王志成 思竹译，北京：宗教文化出版社) 2003：《空与光明》(王志成 何从高译，王志成校，北京：宗教文化出版社) 2004：《现代性之后的神秘主义》(王志成 郑斌译，北京：中国人民大学出版社)
拉纳，K． 1994：《圣言的倾听者——论一种宗教哲学的基础》(J．B．默茨修订，朱雁冰译，北京：三联书店)
拉兹洛，欧文 2001a：《意识革命——跨越大西洋的对话》(整理编辑)(朱晓苑译，北京：社会科学文献出版社) 2001b：《多种文化的星球——联合国教科文组织国际专家小组的报告》(戴侃 辛未译，北京：社会科学文献出版社)
赖品超 李景雄 2001：《儒耶对话的新里程》(编)(香港：香港中文大学崇基学院宗教与中国社会研究中心)
乐黛云 李比雄 2000：《跨文化对话》(4)(上海：上海文艺出版社) 2001a：《跨文化对话》(5)(上海：上海文艺出版社) 2001b：《跨文化对话》(6)(上海：上海文艺出版社) 2002：《跨文化对话》(8)(上海：上海文艺出版社)
利奥塔 1997：《后现代状况：关于知识的报告》(车槿山译，北京：三联书店)
刘述先 2001：“异与同：由一个比较观点论世界伦理之可能性”，载赖品超、李景雄2001
林贝克，乔治 1997：《教义的本质——后自由主义时代中的宗教及神学》(王志成译，安希孟校，香港：汉语基督教文化研究所)
鲁格曼，阿兰 2001：《全球化的终结：全球化及其对商业影响的全新激进的分析》(常志霄、沈群红、熊义志译，北京：三联书店)
罗秉祥 江丕盛 2001：《基督宗教思想与21世纪》(编)(北京：中国社会科学出版社)
罗斯特，H．T．D． 2000：《黄金法则》(赵稀方译，北京：华夏出版社)
尼采，弗里德里希 2003：《查拉斯图拉如是说》(尹溟译，北京：文化艺术出版社)
尼特，保罗 1997：“多元论和压迫：基督教面对多种宗教和许多穷人”，载陈村富1997 2002：《一个地球、多种宗教：多信仰对话与全球责任》(王志成 思竹 王红梅译，北京：宗教文化出版社) 2003：“在诸宗教中寻找共同的底线”，载卓新平2003
2004：《宗教对话模式》(王志成译，北京：中国人民大学出版社)
潘尼卡，雷蒙 1999：《文化裁军——通向和平之路》(思竹王志成译，成都：四川人民出版社) 2000：《智慧的居所》(王志成 思竹译，南京：江苏人民出版社) 2001a：《宗教内对话》(王志成 思竹译，北京：宗教文化出版社) 2001b：《看不见的和谐》(哈里·詹姆斯·卡格斯编，王志成 思竹译，南京：江苏人民出版社) 2003：《印度教中未知的基督》(王志成 思竹译，成都：四川人民出版社) 2003：“宗教多元论：形而上学的挑战”(思竹译，载卓新平2003)
秦家懿 孔汉思 1990：《中国宗教与基督教》(吴华译，北京：三联书店)
斯马特，尼尼安 2003：《世界宗教》(第二版)(北京：北京大学出版社)
思竹 2001：“文化裁军——雷蒙·潘尼卡的和平哲学述评”，载陈村富2001 2002：“简论雷蒙·潘尼卡的宗教多元论哲学”，载人大复印资料《宗教》(2002年第三期) 2003：“巴别塔的倒塌：雷蒙·潘尼卡论多元论问题的挑战”，载人大复印资料《外国哲学》(2003年第十期) 2004a：“‘存在’存在吗?——回应何光沪先生的‘全球宗教哲学的本体论’”，载《浙江学刊》(2004年第一期) 2004b：一个事件，三重事实：雷蒙·潘尼卡谈跨文化身份问题，载《浙江大学学报》(2004年第四期)
汤一介 2002：“新轴心时代与中华文化定位”，载乐黛云 李比雄2002
特雷西 1998：《诠释学·宗教·希望——多元性与含混性》(冯川译，上海：三联书店)
王志成 1996：《解释与拯救——宗教多元哲学论》(上海：学林出版社) 1999：《宗教、解释与和平——对约翰·希克宗教多元论哲学的建设性研究》(成都：四川人民出版社) 2003：《和平的渴望——当代宗教对话理论》(北京：宗教文化出版社)
王志成 思竹 1999：“人类对终极实在的三种回应”，载《浙江学刊》(1999年第四期) 2000：《神圣的渴望——一种宗教哲学》(南京：江苏人民出版社) 2001：“宗教多元论与当代基督教神学建设”，载《燕京神学志》(2001年第二期) 2002：“宗教多元论与宗教对话”，载《浙江学刊》(2002年第四期)
薇依 1994：《在期待之中》(杜小真等译，北京：三联书店)
希克，约翰 1998：《宗教之解释——人类对超越者的回应》(王志成译，成都：四川人民出版社) 1999：《信仰的彩虹——与宗教多元主义批评者的对话》(王志成 思竹译，南京：江苏人民出版社；台湾版：世宗博出版社2003年) 2000a：《上帝道成肉身的隐喻》(王志成 思竹译，南京：江苏人民出版社) 2000b：《第五维度——灵性领域的探索》(王志成 思竹译，成都：四川人民出版社) 2003：《理性与信仰——宗教多元论诸问题》(陈志平 王志成译，王志成校，成都：
四川人民出版)
谢和耐 2003：《中国与基督教》(1991)(耿昇译，上海：上海古籍出版社)
徐梵澄 1995：《五十奥义书》(译)(北京：中国社会科学出版社)
雅斯贝斯，卡尔 1989：《历史的起源与目标》(魏楚雄 俞新天译，华夏出版社)
曾庆豹 2000：《上帝、关系与言说——迈向后自由的批判神学》(台北：五南图书出版公司) 2001：“后自由神学对多元主义宗教对话理论的批判性考察”，载罗秉祥 江丕盛2001
张祥龙 1996：《海德格尔思想与中国天道——终极视域的开启与交融》(北京：三联书店)
张志刚 1993：《猫头鹰与上帝的对话——基督教哲学问题举要》(北京：东方出版社) 2003：《宗教哲学研究》(北京：中国人民大学出版社)
卓新平 2000b：《宗教比较与对话》(2)(编)(北京：社会科学文献出版社) 2001：《宗教比较与对话》(3)(编)(北京：社会科学文献出版社) 2003：《宗教比较与对话》(4)(编)(北京：社会科学文献出版社)
Brutean, Beatrice 1996: The Other Half of My Soul: Bede Griffiths and the Hindu-Christian Dialogue (ed.) (Wheaton: The Theosophical Publishing House)
Cousins, Ewert 1992: Christ of the 21st Century (Rockport, MA: Element)
Cox, Harvey 1992: Many Mansions: A Christian's Encounter with Other Faiths (1989) (Boston: Beacon Press)
Cupitt, Don 1991: What Is a Story? (London: SCM Press) 1994: The Sea of Faith (1984) (London: SCM Press Ltd) 1995: Solar Ethics (London: SCM Press Ltd) 1999a: The New Religion of Life in Everyday Speech (London: SCM Press) 1999b: The Meaning of It All in Everyday Speech (London: SCM Press) 2000: Kingdom Come in Everyday Speech (London: SCM Press) 2001: Reforming Christianity (Santa Rosa: Polebridge Press) 2003: Life, Life (Santa Rosa: Polebridge Press)
D'Costa, Gavin 1990: Christian Uniqueness Reconsidered (ed.)(Maryknoll: Orbis Books)
Ford, David F. 1997: The Modern Theologians (ed. second edition) (Oxford: Blackwell Publishers Ltd)
Hall, Gerard V. 1993: Raimon Panikkar's Hermeneutics of Religious Pluralism (Washington, D.C.: The Catholic Univ.of America)
Hick, John 1990: A John Hick Reader (ed. Paul Badham) (Philadelphia: Trinity Press International) 1993: Disputed Questions in Theology and the Philosophy of Religion (New Haven: Yale University Press) 2001:Dialogues in the Philosophy of Religion (NY: Palgrave)
Hick and Knitter 1987: The Myth of Christian Uniqueness: Toward a Pluralistic Theology of Religions (eds.) (Maryknoll: Orbis Books)
Mitra, Kana 1987: Catholicism-Hinduism: Vedantic Investigation of Raimundo Panikkar's Attempt at Bridgebuilding(Lanham/New York/London: University Press of America)
Komulainen, Jyri: 2003: An Emerging Cosmotheandric Religion? Raimon Panikkar's Pluralistic Theology of Religions (Helsinki: University of Helsinki)
Knitter, Paul 1985: No Other Name? A Critical Survey of Christian Attitudes toward the World Religions (Maryknoll: Orbis Books) 1990: Pluralism and Oppression: Theology on World Perspective (Lanham, MD: University Press of America) 1996: Jesus and the Other Names: Christian Mission and Global Responsibility (Maryknoll: Orbis Books)1999: "Searching for the Common Thread within Religions", see ReVision: A Journal of Consciousness and Transformation (22:3) 2002: Introducing Theologies of Religions (Maryknoll: Orbis Books)
K(?)ng, Hans 1986: Christianity & World Religions." Paths to Dialogue (with Josef van Ess, Heinrich von Stietencron, Heinz Bechert) (Maryknoll: Orbis Books) 1991: Global Responsibility." In Search of a New World Ethics (New York: Crossroad)
Lindbeck, George 2002: The Church in a Postliberal Age (Michigan: William B. Eerdmans Publishing Company)
MacPherson, Camilia Gangasingh 1996: A Critical Reading of the Development of Raimon Panikka's Thought on the Trinity (Lanham/New York/London: University Press of American, Inc.)
Menacherry, Cheriyan 1996: Christ: The Mistery in History: A Critical Study on the Christology of Raymond Panikkar (Frankfurt/Berlin/Bern: Peter Lang)
Mendonca, Clemens 2002: Dynamics of Symbol and Dialogue: Interreligious Education in India. The relevance of Raimon Panikkar's Intercultural Challenge (M(?)nster: LIT)
Panikkar, Raimon 1973: The Trinity and the Religious Experience of Man (Maryknoll: Orbis Books) 1975: "Singularity and Individuality: The Double Principle of Individuation", see Revue Internationale de Philosophic, BCXI/CXII, 1-2, pp. 141-166. 1977: The Vedic Experience (California :University of California Press) 1979a: Myth, Faith, and Hermeneutics: Cross-Cultural Studies (New York: Paulist Press) 1979b: The Vedic Experience." Mantramanjari (London: Darton, Longman and Todd) 1982: Blessed Simplicity." The Monk as Universal Archetype (New York: The Seabury Press) 1984: "Religious Pluralism: The Metaphysical Challenge", see Religious Pluralism, Ⅴ, pp. 97-115. 1988: "Choseness and University: Can Christians Claim Both?", see Cross Currents, ⅩⅩⅩⅧ, 3, pp. 309-324. 1989a: The Silence of God: The Answer of the Buddha (Maryknoll: Orbis Books) 1989b: "In Christ There Is Neither Hindu nor Christian: Perspectives on Hindu-Christian Dialogue", see Religious Issues and Intrreligious Dialogues: An Analysis and Sourcebook of Developments Since 1945 (eds. Charles Wei-hsun Fu and Gerhard E. Spiegler, New York: Greenwood Press) 1990: "The Christian Challenge to the Third Millenium", in Christian Mission and Interreligious Dialogue (eds. Paul Mojzes and Leonard Swidler, Lewiston: Edwin
Mellen Press). 1993a: The Cosmotheandric Experience: Emerging Religious Consciousness (Edited, with Introduction by Scott Eastham) (Maryknoll: Orbis Books) 1993b: "Satapathaprajna: Should We Speak of Philosophy in Classical India? A Case of Homeomorphic Equivalents", see Contemporary Philosophy." A New Survey, Vol. 7, pp. 11-67. 1996a: "A Self-Critical Dialogues", see J. Prabhu 1996 1996b: "The New Innocence", see http://www.shareintl.org/archives/religion/rl cfnew-innocence.htm;From the October 1996, Share International. 1997a: "Whose Uniqueness?", in Swidler and Mojzes 1997 1997b: "The Power of Words", in The Dharma of Jesus: Interdisciplinary Essays in Memory of George Soares-Prabhu S. J (ed. Francis X. D'Sa, S.J.), pp.408-417. 1999: "Religious Identity and Pluralism", in A Dome of Many Colors (eds. Arvind Sharma and Kathleen M. Dugen, Harrisburg: Trinity Press International 1999), pp. 23-47. 2000a: "Eruption of Truth: An Interview with Raimon Panikkar", see http://www.religion-online.org/cgi-bin/relsearchd.dll/showarticle?item id=2015; From the August 16-23, 2000, Christian Century 2000b: "Nine Ways not to Talk about God", see http://www.aril.org/panikkar.htm 2000c: "Religion, Philosophy and Culture", see http://www.polylog.org/them/1.1/fcs3-en.htm: This text reproduces, with some variations, the inaugural address of the first Congress of Intercultural Philosophy, held in Mexico City in March 1995, address whose title was "Filosofia y cultura: una relaci(?)n problem(?)tica". It was published in: Ilu. Revista de Ciencias de las Religiones 1 (1996), pp.125-148. 2000d: "The Encounter of Religions: The Unavoidable Dialogue", in Jnanadeepa Vol.3, No.2 (July 2000), pp. 151-176. 2002: "On Christian Identity", see Many Mansions? (ed. Catherine Cornille, Maryknoll: Orbis Books), p. 121-144.
Prabhu, Joseph 1996: The Intercultural Challenge of Raimon Panikkar (ed.) (Maryknoll: Orbis Books)
Rahner, Karl 1966: "Christianity and the Non-Christianity, "in Theological Investigations (Helicon Press)
Raj, Anthony Savari 1998: A New Hermeneutic of Reality: Raimon Panikkar's Cosmotheandric Vision (Bern: Peter Lang AG, European Academic Publisher)
Savari Raj, L. Anthony 1998: A New Hermeneutic of Reality: Raimon Panikkar's Cosmotheandric Vision (Bern: Peter Lang)
Smart, Ninian 1993: Buddhism and Christianity: Rivals and Allies (London: The Macmillan Press Ltd)
Smith, W. C. 2001: Wilfred Cantwell Smith: A Reader (ed. Kenneth Cracknell)(Oxford: Oneworld Publications)
Surin, Kenneth
1989: "Toward a Materialist Critique of Religious Pluralism: A Polemical Examination of the Discourse of John Hick and Wilfred Cantwell Smith", in The Turnings of Darkness and Light (Kenneth Surin, New York: Cambridge University Press).
Swidler, Leonard 1987: Toward a Universal Theology of Religion (ed.) (Maryknoll: Orbis Books) 1998: "Global Dialogue and Global Ethic", see http://astro.temple.edu/～dialogue/swdag an.htm
Swidler, Leonard, etc. 1990: Death or Dialogue? From the Age of Monologue to the Age of Dialogue (Philadelphia: Trinity International Press)
Swidler and Mojzes 1997: The Uniqueness of Jesus." A Dialogue with Paul F. Knitter (eds.) (Maryknoll: Orbis Books)
Tracy, David 1990: Dialogue with the Other." The Inter-Religious Dialogue (Louvain: Peeters Press)
阿尔布劳，马丁2001：《全球时代：超越现代性之外的国家和社会》(高湘泽、冯玲译，北京：商务印书馆)
鲍曼，齐格蒙2002a：《生活在碎片之中——论后现代道德》(郁建兴 周俊 周莹译，上海：学林出版社) 2002b：《后现代性及其缺憾》(郇建立 李静韬译，上海：学林出版社)
贝克，希密尔贝尔1998：《文明：从“冲突”走向和平》(吴向宏译，北京：中国社会科学出版社)
布伯，马丁1986：《我与你》(陈维刚译，北京：三联书店)
邓晓芒2002：“德里达：从语言学转向到文字学转向?”，载于“中国现象学网”，见网址http://www,xianxiang,com/0205145,htm
蒂里希，保罗1999：《蒂里希选集》(何光沪选编，上海：三联书店)
格雷，约翰2002：《自由主义的两张面孔》(顾爱彬、李瑞华译，南京：江苏人民出版社)
格里芬，戴维·雷1998a：《后现代精神》(王成兵译，北京：中央编译出版社)
海德格尔1999：《存在与时间》(1987)(陈嘉映 王庆节译，熊伟校，陈嘉映修订，北京：三联书店)
何光沪1991：《多元化的上帝观——20世纪西方宗教哲学概览》(贵阳：贵州人民出版社) 1999：《何光沪自选集》(桂林：广西师范大学出版社) 2002：“宗教对话问题及其解决设想”，载《国外社会科学》(2002年第六期)
孔汉思 库舍尔
1997：《全球伦理：世界宗教议会宣言》(编)(何光沪译，成都：四川人民出版社)
孔汉思(汉斯·昆) 1990：“跋：双重‘教籍’——向西方挑战”，载秦家懿、孔汉思1990 1995：《论基督徒》(杨德友译，房志荣校，北京：三联书店) 2002：《世界伦理构想》(周艺译，北京：三联书店)
库比特，唐2002：《上帝之后——宗教的未来》(王志成 思竹译，北京：宗教文化出版社) 2003：《空与光明》(王志成 何从高译，王志成校，北京：宗教文化出版社) 2004：《现代性之后的神秘主义》(王志成 郑斌译，北京：中国人民大学出版社)
拉纳，K． 1994：《圣言的倾听者——论一种宗教哲学的基础》(J．B．默茨修订，朱雁冰译，北京：三联书店)
拉兹洛，欧文 2001a：《意识革命——跨越大西洋的对话》(整理编辑)(朱晓苑译，北京：社会科学文献出版社) 2001b：《多种文化的星球——联合国教科文组织国际专家小组的报告》(戴侃 辛未译，北京：社会科学文献出版社)
赖品超 李景雄 2001：《儒耶对话的新里程》(编)(香港：香港中文大学崇基学院宗教与中国社会研究中心)
乐黛云 李比雄 2000：《跨文化对话》(4)(上海：上海文艺出版社) 2001a：《跨文化对话》(5)(上海：上海文艺出版社) 2001b：《跨文化对话》(6)(上海：上海文艺出版社) 2002：《跨文化对话》(8)(上海：上海文艺出版社)
利奥塔 1997：《后现代状况：关于知识的报告》(车槿山译，北京：三联书店)
刘述先 2001：“异与同：由一个比较观点论世界伦理之可能性”，载赖品超、李景雄2001
林贝克，乔治 1997：《教义的本质——后自由主义时代中的宗教及神学》(王志成译，安希孟校，香港：汉语基督教文化研究所)
鲁格曼，阿兰 2001：《全球化的终结：全球化及其对商业影响的全新激进的分析》(常志霄、沈群红、熊义志译，北京：三联书店)
罗秉祥 江丕盛 2001：《基督宗教思想与21世纪》(编)(北京：中国社会科学出版社)
罗斯特，H．T．D． 2000：《黄金法则》(赵稀方译，北京：华夏出版社)
尼采，弗里德里希 2003：《查拉斯图拉如是说》(尹溟译，北京：文化艺术出版社)
尼特，保罗 1997：“多元论和压迫：基督教面对多种宗教和许多穷人”，载陈村富1997 2002：《一个地球、多种宗教：多信仰对话与全球责任》(王志成 思竹 王红梅译，北京：宗教文化出版社) 2003：“在诸宗教中寻找共同的底线”，载卓新平2003
2004：《宗教对话模式》(王志成译，北京：中国人民大学出版社)
潘尼卡，雷蒙 1999：《文化裁军——通向和平之路》(思竹王志成译，成都：四川人民出版社) 2000：《智慧的居所》(王志成 思竹译，南京：江苏人民出版社) 2001a：《宗教内对话》(王志成 思竹译，北京：宗教文化出版社) 2001b：《看不见的和谐》(哈里·詹姆斯·卡格斯编，王志成 思竹译，南京：江苏人民出版社) 2003：《印度教中未知的基督》(王志成 思竹译，成都：四川人民出版社) 2003：“宗教多元论：形而上学的挑战”(思竹译，载卓新平2003)
秦家懿 孔汉思 1990：《中国宗教与基督教》(吴华译，北京：三联书店)
斯马特，尼尼安 2003：《世界宗教》(第二版)(北京：北京大学出版社)
思竹 2001：“文化裁军——雷蒙·潘尼卡的和平哲学述评”，载陈村富2001 2002：“简论雷蒙·潘尼卡的宗教多元论哲学”，载人大复印资料《宗教》(2002年第三期) 2003：“巴别塔的倒塌：雷蒙·潘尼卡论多元论问题的挑战”，载人大复印资料《外国哲学》(2003年第十期) 2004a：“‘存在’存在吗?——回应何光沪先生的‘全球宗教哲学的本体论’”，载《浙江学刊》(2004年第一期) 2004b：一个事件，三重事实：雷蒙·潘尼卡谈跨文化身份问题，载《浙江大学学报》(2004年第四期)
汤一介 2002：“新轴心时代与中华文化定位”，载乐黛云 李比雄2002
特雷西 1998：《诠释学·宗教·希望——多元性与含混性》(冯川译，上海：三联书店)
王志成 1996：《解释与拯救——宗教多元哲学论》(上海：学林出版社) 1999：《宗教、解释与和平——对约翰·希克宗教多元论哲学的建设性研究》(成都：四川人民出版社) 2003：《和平的渴望——当代宗教对话理论》(北京：宗教文化出版社)
王志成 思竹 1999：“人类对终极实在的三种回应”，载《浙江学刊》(1999年第四期) 2000：《神圣的渴望——一种宗教哲学》(南京：江苏人民出版社) 2001：“宗教多元论与当代基督教神学建设”，载《燕京神学志》(2001年第二期) 2002：“宗教多元论与宗教对话”，载《浙江学刊》(2002年第四期)
薇依 1994：《在期待之中》(杜小真等译，北京：三联书店)
希克，约翰 1998：《宗教之解释——人类对超越者的回应》(王志成译，成都：四川人民出版社) 1999：《信仰的彩虹——与宗教多元主义批评者的对话》(王志成 思竹译，南京：江苏人民出版社；台湾版：世宗博出版社2003年) 2000a：《上帝道成肉身的隐喻》(王志成 思竹译，南京：江苏人民出版社) 2000b：《第五维度——灵性领域的探索》(王志成 思竹译，成都：四川人民出版社) 2003：《理性与信仰——宗教多元论诸问题》(陈志平 王志成译，王志成校，成都：
四川人民出版)
谢和耐 2003：《中国与基督教》(1991)(耿昇译，上海：上海古籍出版社)
徐梵澄 1995：《五十奥义书》(译)(北京：中国社会科学出版社)
雅斯贝斯，卡尔 1989：《历史的起源与目标》(魏楚雄 俞新天译，华夏出版社)
曾庆豹 2000：《上帝、关系与言说——迈向后自由的批判神学》(台北：五南图书出版公司) 2001：“后自由神学对多元主义宗教对话理论的批判性考察”，载罗秉祥 江丕盛2001
张祥龙 1996：《海德格尔思想与中国天道——终极视域的开启与交融》(北京：三联书店)
张志刚 1993：《猫头鹰与上帝的对话——基督教哲学问题举要》(北京：东方出版社) 2003：《宗教哲学研究》(北京：中国人民大学出版社)
卓新平 2000b：《宗教比较与对话》(2)(编)(北京：社会科学文献出版社) 2001：《宗教比较与对话》(3)(编)(北京：社会科学文献出版社) 2003：《宗教比较与对话》(4)(编)(北京：社会科学文献出版社)