Kuruvilla Pandikattu Explained

Region:Ethics; Western Philosophy
Era:20th-century philosophy
Kuruvilla Pandikattu Joseph
Other Names:Kuruvilla Pandikattu, Kuru Joseph
Birth Date:28 November 1957
Birth Place:Areekara, Kerala, India
Thesis1 Title:Idols to Die, Symbols to Live: Paul Ricoeur
Thesis1 Year:1996
Thesis2 Title:Dialogue as Way of Life: Bede Griffiths
Thesis2 Year:1995
Doctoral Advisor:Emerich Coreth (PhD Philosophy) Lothar Lies (PhD Theology)

Kuruvilla Pandikattu Joseph, SJ, (कुरुविला पांडिक्काट्ट or കുരുവിള പാണ്ടിക്കാട്ട്) (born 28 November 1957) is an Indian Jesuit priest. He is Chair Professor of JRD Tata Foundation on Business Ethics at XLRI, Jamshedpur and Professor of Philosophy, Science and Religion at Jnana Deepa, Institute of Philosophy and Theology, Pune, Maharashtra, India.[1] He is also Director of JDV Centre for Science-Religion Studies (JCSR) and Association of Science, Society and Religion (ASSR), Pune.

He has authored/edited 36 books and written more than 160 academic articles. He is also a co-founder and has been a co-publisher of two journals, Jnanadeepa: Pune Journal of Religious Studies[2] and AUC: Asian Journal of Religious Studies.[3] Furthermore, he has organized more than 40 academic conferences. His weekly column on "Contemporary Spirituality" used to appear on Tuesdays in Financial Chronicle for eight years.[4] He has been contributing regularly to both academic and popular journals.[5]

He is involved in science-religion dialogue and science-related activities and teaches courses on them as well.[6] His areas of interest (and specialization) include: Science-Religion Dialogue;[7] Philosophical Anthropology (Emerich Coreth); Hermeneutics (Paul Ricœur) and Inter-religious dialogue (Bede Griffiths).

Philosophical approach

The starting points of Pandikattu's academic research are physics, philosophy (metaphysics) and religion (theology). He became interested in the quest for the unification of the fourfold forces of nature in physics and the hermeneutics of dialogue by Paul Ricoeur.[8] This led him to explore the interpretive and symbolic (or mythic) nature of religious experience and inspired his first doctoral thesis: "Idols to die, so that symbols might live". He traces the idol-symbol tension back to every aspect of human experience.

Human Being: Between Before and Beyond

Evoking the tensional and paradoxical life of human beings, he holds on to a dynamic and humanistic understanding of the human beings, who transcends their own self-understanding and definitions.[9] Human being is the tensional appropriation between the past and the future, the memory and hope, the actual and the potential. It is in this tensional existence that human beings realis their own ever evolving nature, including that of bound freedom[10] and limited relationship. As bound freedom they are finite beings seeking the infinite.[11] Experiencing limited love, they want to widen the horizon of understanding. Based on the concrete experiences of pleasure they are open to the infinite bliss, that remains open and ever elusive.[12]

Thus he concludes that humans are free, to a very limited extent. This limited freedom provides him with the dignity and worth that they possess. They are capable of genuine love,[13] also to a very limited extent, and establishing relationships, in spite of the contrary claims and experiences.

Death: Live It!

As part of the dynamically tensional existence, human beings are “being-unto-death,” where the possibility of their own impossibility is always at the horizon.[14] At the same time, he is convinced that only "Once you learn how to die, you learn how to live" (Mitch Albom). ' Further, following Michel de Montaigne we may hold that “To philosophize is to learn to die.” So as humans beings we are called to live gratefully and accept death gracefully![15] The paradox of life is when we recognise the depth of life, we also experience the depth of death![16] Further, as human beings we need to take seriously the possibility of our own collective annihilation (Sixth Mass Extinction, Ecological Crises, etc.) or enhancement (Artificial Intelligence, Technological Singularity, Moral Creativity, etc.).[17]

Dialogue: Ever Approachable, Never Attainable

For him, Human life is a dialogical encounter, where we approach the other more and more, but never exhaustively.[18] Ours is always an asymptotic relationship that keeps on growing and does not achieve the fullness. In a dialogical mode, we are in the process, collectively, of realising our own selves. It is a challenging and painstaking process, demanding acceptance (of the past mistakes), forgiveness[19] and readiness to reconcile.[20] Pandikattu considers the dialogical dimension of not only of religions, but also of the human existence. His second doctoral thesis on Bede Griffiths was published under the title"Dialog as Way of Life." He also took up issues in science-religion dialogue, which according to him is "not an option but an obligation" for the very survival of the human species, believing it called for radial commitment. Two main areas of his research are physical immortality[21] and a viable or sustainable lifestyle.[22] [23] He is convinced that genuine and painful dialogue is the only way forward for human community.

From such a dialogical aspect the whole reality is dialogical. The infinite or God (also referred to as "The Reality") is our human life's enticing and elusive dimension. God is ever-approachable, but never attainable exhaustively. Like the horizon, which invites and recedes from us, God is always near and far at the same time. He bases this insight on scientific details like the lowest temperature reachable (t →0) and knowing that the beginning of Big Bang (T →0) is like the "horizon"[24] which is never fully attainable.

Pandikattu says that the dialogical reality is relational and at the same time paradoxical. The paradox of love is that when two people, who have accepted their own emptiness and recognize their own nothingness, affirm each other, there emerges authentic love that is infinite. Thus, when one truly looks at reality and accepts its nothingness (even absurdity), there emerge traces of infinity. That is the paradoxical beauty of love and of our existence.[25]

Further, he pleads for a culture of dialogue between traditions, religions, nations and among science and religion. Without such dialogue, our human destiny is threatened. It is very challenging to enter into a dialogue with those who do not want it or are inimical to our world view, he acknowledges. Still he believes that dialogue is the only way of life for contemporary society.[26]

Major Activities

Pandikattu has been actively involved in science-religion dialogue.[27] He is interested in looking at both science and religion critically and creatively,[28] so that they can enrich each other and humanity. In this area he has delivered numerous lectures, written numerous articles and books and organised conferences.[29]

Journals

Books

Scholarly Books (16)

Edited Scholarly Books (28)

Popular Books (18)

Book in His Honour (1)

Early life and influences

Pandikattu was born in Areekara, Kerala, India[32] He was born to Uthuppan and Mary Joseph.[33] He had his early education at Government LP School, Veliyannoor (1962–65) and St. Rockey's U.P. School,[34] Areekara] (1965–70). Then he pursued his basic studies at Sacred Heart School, Changanassery, Kerala (1970–73), India.

After completing his School Secondary Leaving Certificate (S.S.L.C.) at Changanassery, he left for Guhiajori, Dumka, Bihar (now Jharkhand). Other places of his studies are: St. Xavier's School, Sahibganj (1976–78); Loyola College, Chennai (1978–81); St. Joseph's College, Trichy (1981–83); Jnana Deepa, Institute of Philosophy and Theology, Pune (1983–85), and University of Pune (1988–91).[35]

Notes and References

  1. Jnana Deepa, Pontifical Institute of Philosophy and Theology (2021), Handbook and Calendar, Pune: JD, p. 20.
  2. https://www.punejournal.in/ Jnanadeepa Journal, Pune, India
  3. https://www.punejournal.co.in/ AUC Journal, Pune, India
  4. Pandikattu, K. (2018). Insights from Science and Silence in Arrangement with `Financial Chronicle’ Prof. Dr. Kuruvilla Pandikattu.
  5. "Befriending the Other." Smart Companion. December 2015. pp. 28-29.
  6. See Mialil, John (2008) Wonders in Nature, New Delhi: Media House, 2008, pp. 121–130.
  7. It may be noted that together with Prof Job Kozhamthadam, he has started the first Master's Programme in Science and Religion at Jnana Deepa, Pontifical Institute of Philosophy and Theology, Pune, India. See also Kozhamthadam, Job (2002) Contemporary Science and Religion in Dialogue, Pune: ASSR, pp.98–111.
  8. Book: Idols to Die, Symbols to Live (Paul Ricoeur). Interculturual. 1999.
  9. Pandikattu, K. (2013). Between beneath, before and beyond: An exploration of the human condition based on Paul Ricoeur (1913-2005). Pune, India : CreatiVentures.
  10. Pandikattu, K. (2004). Freedom to free: Human life as a collective search for self-realisation. New Delhi: Media House.
  11. Pandikattu, K. (1999) “Human Freedom: The Finite Quest for the Infinite”. Jnanadeepa: Pune Journal of Religious Studies 2/2: 127-149.
  12. Pandikattu, K. (2014). Elusive transcendence: An exploration of the human condition based on Paul Ricoeur. Washington, D.C. : Council for Research in Values and Philosophy.
  13. Pandikattu, K. (2010). Love be it. Mumbai: Better Yourself Books.
  14. Pandikattu, K. (2005). Death: Live It! Pune: Jnanam.
  15. Pandikattu, K. (2013). Gratefully and gracefully: Scientific and religious reflections on death and beyond. Pune: CreatiVentures.
  16. Pandikattu, K. (2010). The depth of death: Scientific insights, religious openness. New Delhi, India: Serials Publications.
  17. Pandikattu, Kuruvilla. (2005). The Creative Role of Religion in the Emergence of a Sustainable World-Order. Jnanadeepa: Pune Journal of Religious Studies, Jan 2005(8/1), 88–107.
  18. http://Zenodo.%20https://doi.org/10.5281/zenodo.3971324 Pandikattu, K. (2020). Ever Approachable, Never Attainable.
  19. Pandikattu, K. (2009) “The Depth of Fault, the Height of Forgiveness: In Spite of the Incompleteness of History”. Gandhi Marg 31/4 (October–December 2009): 499-516.
  20. Pandikattu, K. (2015). Ever approachable, never attainable: Science-religion dialogue in India.
  21. https://scholar.google.com/citations?user=bA4jbyMAAAAJ&hl=en Pandikattu, K. (2022). Prof Dr Kuruvilla Pandikattu Joseph in Google Scholar
  22. https://books.google.com/books?id=YrGadHsc1bUC&dq=viable+or+sustainable+life-style+pandikattu&pg=PA171 Kuruvilla Pandikattu, "Global Village vs Gandhian Villages: A Viable Vision.
  23. "Kuruvilla Pandikattu in Counterbalance"
  24. Web site: Ever Approachable ... - Kuruvilla Pandikattu.
  25. See Annals of Philosophy, Social and Human Disciplines
  26. Pandikattu, Kuruvilla. (2015). Editorial: Dialogue as Way of Life. Jnanadeepa: Pune Journal of Religious Studies, July-Dec 2015(Vol 12/2), 5–8. https://doi.org/10.5281/zenodo.4295675
  27. Express News Service. (2010, January 6). Constructive dialogue needed between science and religion, The Indian Express.
  28. Web site: Sapnaonline:Search Page.
  29. Web site: Jnana Deepa, Institute of Philosophy and Theology, Pune.
  30. Web site: Kuruvilla Pandikattu Joseph - Authored Books. 2020-08-21. sites.google.com. en-US.
  31. http://www.crvp.org/publications/Series-IIIB/Series03-2.html For details see
  32. Directory South Asia, New Delhi: JCSA, 2010, p. 47
  33. and now his family lives in the nearby village, Puthuvely, Kerala. He is the oldest of 4 children from his mother but has two older sisters from his father's previous marriage. He once quoted his true inspiration came from his niece Meera Joseph who he has known since her birth. He has a younger brother who has two children, a sister with three children who came to America in the early 80's, and he also has another sister who has two children, Christy Joseph and Sherin Joseph.
  34. Web site: St.Rockey's Upper Primary School, Areekara - Uzhavoor, District Kottayam (Kerala).
  35. His early intellectual life has been influenced by inspiring figures like Emmanuel Stellini (English, Sahibganj, Jharkhand), Prof Joseph Inchackal (Physics, Chennai) Prof G.A. Savariraj (Physics: Trichy), Prof Salvino Azzopardi (JDV, philosophy, Pune) and R. Sundararajan (Philosophy, University of Pune). Right from the beginning of his academic life, interests in physics and philosophy have accompanied him.

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