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Response paper to Interreligious dialogue and Ethical aims of social inquiry (Academic study of Religion)


Bellah believes that study of religion must have ethical aims. He justifies his conclusion with brilliant examples from many researches in scientific works which always include the aim for their results. For instance, he tells the aim of Leviathan’s Hobbes is about making peace and social control in the society. Based on that proofs, Bellah convinces that every scientific works should be emphasized in the end of research, not in the process of research. The end of research is about the ethical aim they have to do or concern after that research. Bellah promotes that the end of scientific result is moral value such as “to listen, to reflect, to criticize and to respond as the tasks of social inquiry”[1] for making a better life in future.
Dunbar promotes “interreligious dialogue” as one of the works of academic study of religion. For Dunbar, interreligious dialogue is “respectful communication between two or more persons committed to different religions about issues of religious significance, in a common attitude of open mindedness.”[2] Based on that definition, Dunbar argues that interreligious dialogue must contain four requirements: “1) interpersonal communication, 2) different religious commitment, 3) a mutual attitude of respect and open mindedness, 4) significant religious content in or implied by the conversation.”[3] From that explanation, it can be concluded that interreligious dialogue is the two side conversation equally and fairly, and one aim for reaching better understanding the others.
Relating Dunbar to Bellah, interreligious dialogue can be one of the ethical aims of social inquiry foremost in the academic study of religion. It is quite possible because Bellah and Dunbar impose the aim and the process of scientific works must be ended by moral aim, to get better life in future. The advantage of interreligious dialogue is that every person or religion can stand equally and fairly without fearing to become inferior group in that dialogue. This dialogue is possible because the members realize and have consciousness first that they gather together for making dialogue to get comprehensive understanding one another. The drawback of interreligious dialogue is sometimes it merely formal activity. There is no further action how to make it real in the realm of religious life.
The problem between interreligious dialogue and academic study of religion is about the “objectivity”. Dunbar argues that the objectivity of religious studies makes only stereotypes and cannot prevent the problem in the future. Thus, he proposes three ways of studying interreligious dialogue as descriptive, prescriptive and experiential way[4]. Those explanations mean that the dialogue will be attractive and more helpful by throwing away the principle of objectivity within.
To sum up, the ethical aim of social inquiry can be found in interreligious dialogue. With several requirements, interreligious dialogue offers the broader perspective and solution for many problems within religion and inter-religion for getting better understanding and life in the future.

[1] Robert N Bellah, The Ethical aims of Social inquiry, p.  401
[2] Daniel Scott Dunbar. The place of interreligious dialogue in the academic study of religion. p. 2
[3] Ibid
[4] Ibid. p. 10
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