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John Hick’s theory of religious pluralism has from its birth faced critiques regarding both its conceptual framework and its religious outlook; yet even so, his philosophy continues to challenge us to strive for a greater sense of openness and equality as regards other faiths that conflict with our own. The viability of Hick’s teaching today depends on a re-appraisal that enables it to surmount its theoretical difficulties. In this paper, we re-evaluate Hick’s philosophy of religion, focusing on the underlying ethical importance of his claim regarding soteriological transformation. Despite the problematic notion of the noumenal Real and its role in religious pluralism, the soteriological transformation claimed by Hick, which goes from self-centredness toward Real-centredness, reveals a commitment to self-opening and compassion towards the others. Yet we will argue that Hick only gives this ethical importance a secondary status in his philosophy of religion, which leaves open the question of the nature of the causality between the ultimate Reality and this ethical commitment. We thereby engage with the philosophy of Emmanuel Levinas, in search of an ethical dimension with a characteristic of infinity, which can offer religious pluralism a transcendent foundation without disregarding ethical primacy. Following Levinas, we will argue for a further transformation from reality-centredness towards other-centredness, by which messianic peace would take the place of ultimate Reality as the teleological value underpinning religious pluralism.

Transformation from Real-Centredness to Other-Centredness: A Levinasian Re-Appraisal of John Hick’s Religious Pluralism