Families, Similarities and Multi‐faith Futures

In G. E Lessing's Nathan der Weise (1779) Muslims are represented alongside Jews and Christians. These relationships are framed in terms of shared human morality and the shared biology of family, expressed through physical resemblance, rather than through similarities or differences of faith. Ultimately, it is the biological fact of consanguine family, not religion, which forms the basis of future human relationships. The Early Romantic Novalis, by contrast, sketches a figurative, interfaith family in Heinrich von Ofterdingen (1801). This accommodates Christians and Muslims within a universal model of ‘aesthetic’ human religiosity, which nonetheless allows each faith to maintain distinctive, even mutually conflicting beliefs, and thus envisions a more pluralistic unity. Modelling interfaith relationships around familial similarities offers a tempting alternative to the mutual alienation and ‘othering’ of critical Orientalism, although this approach can fixate upon normative characteristics and deflect attention from the distinctiveness of differing faiths. Both writers locate their Muslim characters within differing trajectories of historical progress: for Lessing, humanity's future is grounded in a common humanity rooted in shared biology, with Islam rendered incidental or obscure, whereas Novalis envisions a pluralistic, multi‐perspectival future, marked by shifting, re‐imaginable familial relationships, within which Muslims can retain core aspects of their faith

Epistemology · Faith · Humanity · Islam · Morality · Optimal distinctiveness theory · Psychoanalysis · Romance · Sociology · Theology · Diverse Academic Research Analysis · Islamic Studies and History · Philosophy · Psychology · Religion, Theology, and Education · Religious studies · Social Psychology