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Religious pluralism
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This article is about religious pluralism. For other uses of the term, see Pluralism (disambiguation).
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The cross of the war memorial (Church of England) and a menorah (Judaism) coexist at the north end of St Giles' in Oxford, England
Catholic church, Mosque and Serbian Orthodox Church in Bosanska Krupa, Bosnia and Herzegovina
Roadside sign in the Nubra Valley, Ladkah, India
Religious pluralism is an attitude or policy regarding the diversity of religious belief systems co-existing in society. It can indicate one or more of the following:
As the name of the worldview according to which one's religion is not the sole and exclusive source of truth, and thus the acknowledgement that at least some truths and true values exist in other religions.
As acceptance of the concept that two or more religions with mutually exclusive truth claims are equally valid. This may be considered a form of either toleration (a concept that arose as a result of the European wars of religion) or moral relativism.
The understanding that the exclusive claims of different religions turn out, upon closer examination, to be variations of universal truths that have been taught since time immemorial. This is called Perennialism (based on the concept of philosophia perennis) or Traditionalism.
Sometimes as a synonym for ecumenism, i.e., the promotion of some level of unity, co-operation, and improved understanding between different religions or different denominations within a single religion.
As a term for the condition of harmonious co-existence between adherents of different religions or religious denominations.
As a social norm and not merely a synonym for religious diversity.[1]

Contents
[hide]
1 Definition and scopes
2 History
3 Bahá'í Faith
4 Buddhism
5 Classical Greek and Roman paganism
6 Christianity
6.1 Classical Christian views
6.2 Modern Christian views
7 Hinduism
8 Islam
8.1 Sufism
8.2 Ahmadiyya
8.3 In modern practice
9 Jainism
10 Judaism
11 Sikhism
12 Religious pluralism and human service professions
13 See also
14 References
14.1 Works cited
15 Further reading
16 External links
16.1 Buddhism
16.2 Christianity
16.3 Hinduism
16.4 Islam
16.5 Judaism
Definition and scopes[edit]
Temple of All Religions in Kazan, Russia
Congress of Parliament of the World's Religions, Chicago, 1893
Main article: Religious tolerance
Religious pluralism, to paraphrase the title of a recent academic work, goes beyond mere toleration. Chris Beneke, in Beyond Toleration: The Religious Origins of American Pluralism, explains the difference between religious tolerance and religious pluralism by pointing to the situation in the late 18th century United States. By the 1730s, in most colonies religious minorities had obtained what contemporaries called religious toleration:[2] "The policy of toleration relieved religious minorities of some physical punishments and some financial burdens, but it did not make them free from the indignities of prejudice and exclusion. Nor did it make them equal. Those 'tolerated' could still be barred from civil offices, military positions, and university posts."[2] In short, religious toleration is only the absence of religious persecution, and does not necessarily preclude religious discrimination. However, in the following decades something extraordinary happened in the Thirteen Colonies, at least if one views the events from "a late eighteenth-century perspective".[3] Gradually the colonial governments expanded the policy of religious toleration, but then, between the 1760s and the 1780s, they replaced it with "something that is usually called religious liberty".[2] Mark Silka, in "Defining Religious Pluralism in America: A Regional Analysis", states that Religious pluralism "enables a country made up of people of different faiths to exist without sectarian warfare or the persecution of religious minorities. Understood differently in different times and places, it is a cultural construct that embodies some shared conception of how a country's various religious communities relate to each other and to the larger nation whole."[1]
Religious pluralism can be defined as "respecting the otherness of others". Freedom of religion encompasses all religions acting within the law in a particular region. Exclusivist religions teach that theirs is the only way to salvation and to religious truth, and some of them would even argue that it is necessary to suppress the falsehoods taught by other religions. Some Protestant sects argue fiercely against Roman Catholicism, and fundamentalist Christians of all kinds teach that religious practices like those of paganism and witchcraft are pernicious. This was a common historical attitude prior to the Enlightenment, and has appeared as governmental policy into the present day under systems like Afghanistan's Taliban regime, which destroyed the ancient Buddhas of Bamyan.
Giving one religion or denomination special rights that are denied to others can weaken religious pluralism. This situation was observed in Europe through the Lateran Treaty and Church of England. In modern era, many Islamic countries have laws that criminalize the act of leaving Islam to someone born in Muslim family, forbid entry to non-Muslims into Mosques, and forbid construction of Church, Synagogue or Temples inside their countries.[4]
Relativism, the belief that all religions are equal in their value and that none of the religions give access to absolute truth, is an extreme form of inclusivism.[5] Likewise, syncretism, the attempt to take over creeds of practices from other religions or even to blend practices or creeds from different religions into one new faith is an extreme form of inter-religious dialogue. Syncretism must not be confused with ecumenism, the attempt to bring closer and eventually reunite different denominations of one religion that have a common origin but were separated by a schism.
History[edit]
1st row: Baha'i, Buddhism, Cao Dai, Christianity
2nd row: Druidism, Eckankar, Hinduism, Islam
3rd row:Jainism, Judaism, Raëlism, Satanism
4th row: Shinto, Sikhism, Taoism, Tenrikyo
5th row: Thelema, Unitarian Universalism, Wicca, Zoroastrianism
Main article: History of religious pluralism
Cultural and religious pluralism has a long history and development that reaches from antiquity to contemporary trends in post-modernity.
Feuerbauch and Ernst Troeltsch concluded that Asian religious traditions, in particular Hinduism and Buddhism were earliest proponents of religious pluralism and granting of freedom to the individual to choose the faith and develop a personal religious construct within it.[6][7] Jainism, another ancient Indian religion, as well as Daoism have also always been inclusively flexible and have long favored religious pluralism for those who disagree with their religious viewpoints.[6] The Age of Enlightenment in Europe triggered a sweeping transformation about religion, segregation of state and religion, with rising acceptance of religious pluralism. These pluralist trends in Western thought, particularly since the 18th century, brought mainstream Christianity and Judaism closer to the Asian traditions of philosophical pluralism, states Chad Meister.[6]
Bahá'í Faith[edit]
Main article: Bahá'í Faith and the unity of religion
Bahá'u'lláh, founder of Bahá'í Faith, a religion that developed in Persia, though not a sect of Islam,[8] urged the elimination of religious intolerance. He taught that God is one, and has manifested himself to humanity through several historic messengers. Bahá'u'lláh taught that Bahá'ís must associate with peoples of all religions, showing the love of God in relations with them, whether this is reciprocated or not.
Bahá'í's refer to the concept of Progressive revelation, which means that God's will is revealed to mankind progressively as mankind matures and is better able to comprehend the purpose of God in creating humanity. In this view, God's word is revealed through a series of messengers: Abraham, Krishna, Moses, Buddha, Jesus, Mohammed, and Bahá'u'lláh (the founder of the Bahá'í Faith) among them. In the Kitáb-i-Íqán (Book of Certitude), Bahá'u'lláh explains that messengers of God have a twofold station, one of divinity and one of an individual. According to Bahá'í writings, there will not be another messenger for many hundreds of years. There is also a respect for the religious traditions of the native peoples of the planet who may have little other than oral traditions as a record of their religious figures.
Buddhism[edit]
The earliest reference to Buddhist views on religious pluralism in a political sense is found in the Edicts of Emperor Ashoka:
All religions should reside everywhere, for all of them desire self-control and purity of heart. Rock Edict Nb7 (S. Dhammika)
Contact (between religions) is good. One should listen to and respect the doctrines professed by others. Beloved-of-the-Gods, King Piyadasi, desires that all should be well-learned in the good doctrines of other religions. Rock Edict Nb12 (S. Dhammika)
When asked, "Don’t all religions teach the same thing? Is it possible to unify them?" the Dalai Lama said:[9]
People from different traditions should keep their own, rather than change. However, some Tibetan may prefer Islam, so he can follow it. Some Spanish prefer Buddhism; so follow it. But think about it carefully. Don’t do it for fashion. Some people start Christian, follow Islam, then Buddhism, then nothing.
In the United States I have seen people who embrace Buddhism and change their clothes! Like the New Age. They take something Hindu, something Buddhist, something, something… That is not healthy.
For individual practitioners, having one truth, one religion, is very important. Several truths, several religions, is contradictory.
I am Buddhist. Therefore, Buddhism is the only truth for me, the only religion. To my Christian friend, Christianity is the only truth, the only religion. To my Muslim friend, [Islam] is the only truth, the only religion. In the meantime, I respect and admire my Christian friend and my Muslim friend. If by unifying you mean mixing, that is impossible; useless.
Classical Greek and Roman paganism[edit]
See also: Syncretism
Ancient Greeks employed Interpretatio Graeca whereby the gods of other religions were equated with those of their own pantheon. The Romans easily accomplished this task by subsuming the entire set of gods from other faiths into their own religion. This was done on rare occasion by adding a new god to their own pantheon; on most occasions they identified another religion's gods with their own.
Christianity[edit]
Main article: Christianity and other religions
See also: Ecumenism
Some Christians[10] have argued that religious pluralism is an invalid or self-contradictory concept based upon passages of the New Testament such as:
Acts 4:11&12 (NIV): 11 Jesus is “ 'the stone you builders rejected, which has become the cornerstone.’ 12 Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved.”
1 Timothy 2:5 (NIV): 5 For there is one God and one mediator between God and mankind, the man Christ Jesus
Maximal forms of religious pluralism claim that all religions are equally true, or that one religion can be true for some and another for others. Some Christians hold this idea to be logically impossible from the Principle of contradiction.[11]
Other Christians have held that there can be truth value and salvific value in other faith traditions. John Macquarrie, described in the Handbook of Anglican Theologians (1998) as "unquestionably Anglicanism's most distinguished systematic theologian in the second half of the twentieth century",[12] wrote that "there should be an end to proselytizing but that equally there should be no syncretism of the kind typified by the Baha'i movement" (p. 2).[13] In discussing 9 founders of major faith traditions (Moses, Zoroaster, Lao-zu, Buddha, Confucius, Socrates, Krishna, Jesus, and Muhammad), which he called "mediators between the human and the divine", Macquarrie wrote that:
I do not deny for a moment that the truth of God has reached others through other channels - indeed, I hope and pray that it has. So while I have a special attachment to one mediator, I have respect for them all. (p. 12)[13]
The Church of Jesus Christ of Latter-day Saints also teaches a form of religious pluralism, that there is at least some truth in almost all religions and philosophies.[14]
Classical Christian views[edit]
Before the Great Schism, mainstream Christianity confessed "one holy catholic and apostolic church", in the words of the Nicene Creed. Roman Catholics, Orthodox Christians, Episcopalians and most Protestant Christian denominations still maintain this belief. Furthermore, the Catholic Church makes the claim that is the one and only true Church founded by Jesus Christ, but the Eastern Orthodox and Oriental Orthodox Churches also make this claim in respect to themselves.
Church unity for these groups, as in the past, is something very visible and tangible, and schism was just as serious an offense as heresy. Following the Great Schism, Roman Catholicism sees and recognizes the Orthodox Sacraments as valid but illicit and without canonical jurisdiction. Eastern Orthodoxy does not have the concept of "validity" when applied to Sacraments, but it considers the form of Roman Catholic Sacraments to be acceptable, and there is some recognition of Catholic sacraments among some, but not all, Orthodox. Both generally mutually regard each other as "heterodox" and "schismatic", while continuing to recognize each other as Christian, at least secundum quid. (See ecumenicism).
Modern Christian views[edit]
Some other Protestants hold that only believers who believe in certain fundamental doctrines know the true pathway to salvation. The core of this doctrine is that Jesus Christ was a perfect man, is the Son of God and that he died and rose again for the wrongdoing of those who will accept the gift of salvation. They continue to believe in "one" church, believing in fundamental issues there is unity and non-fundamental issues there is liberty. Some evangelicals are doubtful if Roman Catholicism or Eastern Orthodoxy are still valid manifestations of the Church and usually reject religious (typically restorationist) movements rooted in 19th century American Christianity, such as Mormonism, Christian Science, or Jehovah's Witnesses as not distinctly Christian.[15]
Hinduism[edit]
See also: Hinduism and other religions
Hinduism is naturally pluralistic. A well-known Rig Vedic hymn says: "Truth is One, though the sages know it variously" (Ékam sat vipra bahudā vadanti).[16] Similarly, in the Bhagavad Gītā (4:11), God, manifesting as an incarnation, states: "As people approach me, so I receive them. All paths lead to me" (ye yathā māṃ prapadyante tāṃs tathāiva bhajāmyaham mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ).[17] The Hindu religion has no theological difficulties in accepting degrees of truth in other religions. Hinduism emphasizes that everyone actually worships the same God, whether one knows it or not.[18] Just as Hindus worshiping Ganesh is seen as valid by those worshiping Vishnu, so someone worshiping Jesus or Allah is accepted. Many foreign deities become assimilated into Hinduism, and some Hindus may sometimes offer prayers to Jesus along with their traditional forms of God.
Islam[edit]
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Main article: Islam and other religions
Religious pluralism is a controversial subject in Islam. The primary sources that guide Islam, namely Quran and Hadiths, offer contradictory positions on religious pluralism.[19][20] Some verses support religious pluralism, while others discourage it. The acceptability of religious pluralism within Islam remains a topic of active debate.
Although it seems like a debate today in Islamic world against the favor of the topic, one of the most important building blocks of Islam, the Quran, has some parts mentioning and recognizing the cultural pluralism which might be examplified in the verse: "Another of His signs is the creation of the heavens and earth, and the diversity of your languages and colors(30:22)." This is a clear sign of diversity acknowledgment in the Quran. Adding to that, it is stated in the verse “And We did not send any messenger except [speaking] in the language of his people to state clearly for them, and Allah sends astray [thereby] whom He wills and guides whom He wills. And He is the Exalted in Might, the Wise(14:4).”that all Prophets and Messengers were sent to their people to tell them about the Islam in their own language which is also a clear indication of diversity both stated in the book and applied in real world. Giving a really effective emphasis on diversity in the eyes of the creator, the Allah in Islam, the verse "If God had so willed, He would have made you one community...(5:48)." clearly shows the existence of pluralism in Islam with the aspects of culture, economy, politics, etc. are the core of human civilization in all times.[21]
Proponents of religious pluralism in Islam commonly refer to a hadith attributed to Muhammad which says:
There are as many paths to God as there are human breaths.[22]
In several Surah, Quran asks Muslims to remain steadfast with Islam, and not yield to the vain desires of other religions and unbelievers. These verses have been interpreted to imply pluralism in religions. For example, Surah Al-Ma'idah verses 47 through 49 state:
Let the people of the Gospel judge by what Allah hath revealed therein. If any do fail to judge by the light of what Allah hath revealed, they are no better than those who rebel. To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the Truth that hath come to thee. To each among you have we prescribed a law and an open way. If Allah had so willed, He would have made you a single people, but His plan is to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah; it is He that will show you the truth of the matters in which ye dispute; And this (He commands): Judge thou between them by what Allah hath revealed, and follow not their vain desires, but beware of them lest they beguile thee from any of that (teaching) which Allah hath sent down to thee. And if they turn away, be assured that for some of their crime it is Allah's purpose to punish them. And truly most men are rebellious. (Quran 5:47–49)
Surah Al-Ankabut verse 45 through 47 state:
Recite what is sent of the Book by inspiration to thee, and establish regular Prayer: for Prayer restrains from shameful and unjust deeds; and remembrance of Allah is the greatest thing in life without doubt. And Allah knows the deeds that ye do. And dispute ye not with the People of the Book, except with means better than mere disputation, unless it be with those of them who inflict wrong (and injury): but say, "We believe in the revelation which has come down to us and in that which came down to you; Our Allah and your Allah is one; and it is to Him we bow in Islam." And thus it is that We have sent down the Book to thee. So the People of the Book believe therein, as also do some of these pagan Arabs: and none but Unbelievers reject our signs. (Quran 29:45–47)
Surah Al-E-Imran verses 62 through 66 state:
This is the true account: There is no god except Allah; and Allah-He is indeed the Exalted in Power, the Wise. But if they turn back, Allah hath full knowledge of those who do mischief. Say: "O People of the Book! come to common terms as between us and you: That we worship none but Allah; that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than Allah." If then they turn back, say ye: "Bear witness that we at least are Muslims bowing to Allah's Will. Ye People of the Book! Why dispute ye about Abraham, when the Law and the Gospel Were not revealed Till after him? Have ye no understanding? Ah! Ye are those who fell to disputing even in matters of which ye had some knowledge! but why dispute ye in matters of which ye have no knowledge? It is Allah Who knows, and ye who know not! (Quran 3:62–66)
Surah Al-Kafiroon verse 1 through 6 state:
Say : O ye that reject Faith! I worship not that which ye worship, nor will ye worship that which I worship. And I will not worship that which ye have been wont to worship, nor will ye worship that which I worship. To you be your Way, and to me mine. (Quran 109:1–6)
Several verses of the Quran state that Islam rejects religious pluralism. For example, Surah Al-Tawba verse 1 through 5 seems to command the Muslim to slay the pagans (with verse 9.5 called the 'sword verse'):[20]
A (declaration) of immunity from Allah and His Messenger, to those of the Pagans with whom ye have contracted mutual alliances:- Go ye, then, for four months, backwards and forwards, (as ye will), throughout the land, but know ye that ye cannot frustrate Allah (by your falsehood) but that Allah will cover with shame those who reject Him. And an announcement from Allah and His Messenger, to the people (assembled) on the day of the Great Pilgrimage,- that Allah and His Messenger dissolve (treaty) obligations with the Pagans. If then, ye repent, it were best for you; but if ye turn away, know ye that ye cannot frustrate Allah. And proclaim a grievous penalty to those who reject Faith. But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, seize them, beleaguer them, and lie in wait for them in every stratagem of war; but if they repent, and establish regular prayers and practise regular charity, then open the way for them: for Allah is Oft-forgiving, Most Merciful. (Quran 9:1–5)
However, this verse has been explained.[23]
. Hostilities were frozen for a three-month period during which the Arabs pledged not to wage war. Prophet Muhammad was inspired to use this period to encourage the combatants to join the Muslim ranks or, if they chose, to leave the area that was under Muslims rule; however, if they were to resume hostilities, then the Muslims would fight back until victorious. One is inspired to note that even in this context of war, the verse concludes by emphasizing the divine attributes of mercy and forgiveness. To minimize hostilities, the Qur'an ordered Muslims to grant asylum to anyone, even an enemy, who sought refuge. Asylum would be granted according to the customs of chivalry; the person would be told the message of the Qur'an but not coerced into accepting that message. Thereafter, he or she would be escorted to safety regardless of his or her religion. (9:6).(Template:Cite Hathout, Jihad vs. Terrorism; US Multimedia Vera International, 2002, pp.52-53)
Bernard Lewis presents some of his conclusions about Islamic culture, Shari'a law, jihad, and the modern day phenomenon of terrorism in his text, Islam: The Religion and the People.[24] He writes of jihad as a distinct "religious obligation", but suggests that "it is a pity" that people engaging in terrorist activities are not more aware of their own religion:
Muslim fighters are commanded not to kill women, children, or the aged unless they attack first; not to torture or otherwise ill-treat prisoners; to give fair warning of the opening of hostilities or their resumption after a truce; and to honor agreements. ... At no time did the classical jurists offer any approval or legitimacy to what we nowadays call terrorism. Nor indeed is there any evidence of the use of terrorism as it is practiced nowadays."[25]
In Surah Al-Tawba, verse 29 demands Muslims to fight all those who do not believe in Islam, including Christians and Jews (People of the Book), until they pay the Jizya, a tax, with willing submission.
Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, even if they are of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued. (Quran 9:29)
Some people have concluded from verse 9:29, that Muslims are commanded to attack all non-Muslims until they pay money. In fact, such an interpretation is completely false and contradicts authentic Islamic teachings. Commenting on this verse, Shaykh Jalal Abualrub writes:
These Ayat (Quranic verses) stress the necessity of fighting against the People of the Scripture, but under what conditions? We previously established the fact that the Islamic State is not permitted to attack non-Muslims who are not hostile to Islam, who do not oppress Muslims, or try to convert Muslims by force from their religion, or expel them from their lands, or wage war against them, or prepare for attacks against them. If any of these offenses occurs, however, Muslims are permitted to defend themselves and protect their religion. Muslims are not permitted to attack non-Muslims who signed peace pacts with them, or non-Muslims who live under the protection of the Islamic State.(Template:Source=Abualrub, Holy Wars, Crusades, Jihad)
In Surah Al-Nisa, verse 89 has been misquoted to seem that it says to slay the apostates. In actuality, it only commands Muslims to fight those who practice oppression or persecution, or attack the Muslims.[citation needed]
Why should ye be divided into two parties about the Hypocrites? Allah hath upset them for their (evil) deeds. Would ye guide those whom Allah hath thrown out of the Way? For those whom Allah hath thrown out of the Way, never shalt thou find the Way. They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they): so take not friends from their ranks until they forsake the domain of evil in the way of God (from what is forbidden). But if they revert to [open] enmity, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks. Except those who join a group between whom and you there is a treaty (Of peace), or those who approach you with hearts restraining them from fighting you as well as fighting their own people. If God had pleased, He could have given them power over you, and they would have fought you: therefore if they withdraw from you but fight you not, and (instead) send you (guarantees of) peace, then God hath opened no way for you (to war against them). Others you will find that wish to gain your confidence as well as that of their people: every time they are sent back to temptation, they succumb thereto; if they withdraw not from you nor give you (guarantees) of peace besides restraining their hands, seize them and slay them wherever ye get them; in their case We have provided you with a clear argument against them (Quran 4:88–91)
In Surah Al-Bayyina verses 6 through 7 calls People of the Book and Polytheists who reject truth revealed by Islam, the worst of creatures, but the verse has very little to do with the subject of Religious Pluralism:
Those who reject Truth [Islam], among the People of the Book and among the Polytheists, will be in Hell-Fire, to dwell therein for aye. They are the worst of creatures. Those who have faith and do righteous deeds - they are the best of creatures. (Quran 98:6–7)
Sufism[edit]
The Sufis were practitioners of the esoteric mystic traditions within an Islam at a certain point. Sufism is defined by the Sufi master or Pir (Sufism) or fakeer or Wali in the language of the people by dancing and singing and incorporating various philosophies, theologies, ideologies and religions together (e.g., Christianity, Judaism, Paganism, Platonism, Zoroastrianism, Buddhism, Hinduism, Sikhism and so forth with time). Famous Sufi masters are Rumi, Shadhili, Sheikh Farid, Bulleh Shah, Shah Hussain, Shams Tabrizi, Waris Shah, Ghazali, Mian Mir, Attar of Nishapur, Amir Khusrow, Salim Chishti. See many more famous Sufis at the List of Sufis. The Sufis were considered by many to have divine revelations with messages of peace, tolerance, equality, pluralism, love for all and hate for no one, humanitarians, philosophers, psychologists and much more. Many had the teaching if you want to change the world, change yourself and you will change the whole world. The views of the Sufi poets, philosophers and theologians have inspired multiple forms of modern-day academia as well as philosophers of other religions. See also Blind men and an elephant. But undoubtedly, the most influential Sufi scholar to have embraced the world is Jalaluddin Muhammad Rumi. He was born in 1207 AD in a northern province of Afghanistan, however, he later had to seek refuge in Turkey following the invasion of Afghanistan by Mongols.[26] Rumi, through his poetry and teachings, propagated inter-faith harmony like none other. He served as a uniting figure for people of different faiths and his followers included Muslims, Christians and Jews. Even today, Rumi’s popularity does not cease to exist within the Sufi Muslim community and his message of peace and harmony transcends religious and geographical boundaries.
Rumi says:
I looked for God. I went to a temple, and I didn't find him there. Then I went to a church, and I didn't find him there. And then I went to a mosque, and I didn't find him there. And then finally I looked in my heart, and there he was.
Rumi also says:
How many paths are there to God? There are as many paths to God as there are souls on the Earth.
Rumi also says:
A true Lover doesn't follow any one religion, be sure of that. Since in the religion of Love, there is no irreverence or faith. When in Love, body, mind, heart and soul don't even exist. Become this, fall in Love, and you will not be separated again.
Ahmadiyya[edit]
See also: Prophethood (Ahmadiyya)
Ahmadis recognize many founders of world religions to be from God, who all brought teaching and guidance from God to all peoples. According to the Ahmadiyya understanding of the Quran, every nation in the history of mankind has been sent a prophet, as the Quran states: And there is a guide for every people. Though the Quran mentions only 24 prophets, the founder of Islam, Muhammad states that the world has seen 124,000 prophets. Thus other than the prophets mentioned in the Quran, Ahmadis, with support from theological study also recognize Buddha, Krishna, founders of Chinese religions to be divinely appointed individuals.
The Second Khalifatul Maish of the Ahmadiyya Muslim Community writes: "According to this teaching there has not been a single people at any time in history or anywhere in the world who have not had a warner from God, a teacher, a prophet. According to the Quran there have been prophets at all times and in all countries. India, China, Russia, Afghanistan, parts of Africa, Europe, America—all had prophets according to the theory of divine guidance taught by the Quran. When, therefore, Muslims hear about prophets of other peoples or other countries, they do not deny them. They do not brand them as liars. Muslims believe that other peoples have had their teachers. If other peoples have had prophets, books, and laws, these constitute no difficulty for Islam."[27]
Mirza Ghulam Ahmad, founder of the Ahmadiyya Muslim Community wrote in his book A Message of Peace: "Our God has never discriminated between one people and another. This is illustrated by the fact that all the potentials and capabilities (Prophets) which have been granted to the Aryans (Hindus) have also been granted to the races inhabiting Arabia, Persia, Syria, China, Japan, Europe and America."[28]
In modern practice[edit]
Religious pluralism is a contested issue in modern Islamic countries. Twenty three (23) Islamic countries have laws, as of 2014, which make it a crime, punishable with death penalty or prison, for a Muslim, by birth or conversion, to leave Islam or convert to another religion.[29][30][31] In Muslim countries such as Algeria, it is illegal to preach, persuade or attempt to convert a Muslim to another religion.[32] Saudi Arabia and several Islamic nations have strict laws against the construction of Christian churches, Jewish synagogues, Hindu temples and Buddhist stupas anywhere inside the country, by anyone including minorities working there.[4] Brunei in southeast Asia adopted Sharia law in 2013 that prescribes a death penalty for any Muslim who converts from Islam to another religion.[29] Other Islamic scholars state Sharia does not allow non-Muslim minorities to enjoy religious freedoms in a Muslim-majority nation, but other scholars disagree.[33][34][35]
Jainism[edit]
Main article: Anekantavada
Anekāntavāda, the principle of relative pluralism, is one of the basic principles of Jainism. In this view, the truth or the reality is perceived differently from different points of view, and no single point of view is the complete truth.[36][37] Jain doctrine states that an object has infinite modes of existence and qualities and they cannot be completely perceived in all its aspects and manifestations, due to inherent limitations of the humans. Only the Kevalins—the omniscient beings—can comprehend the object in all its aspects and manifestations, and all others are capable of knowing only a part of it.[38] Consequently, no one view can claim to represent the absolute truth. Jains compare all attempts to proclaim absolute truth with andhgajnyaya or the "maxim of the blind men and elephant", wherein all the blind men claimed to explain the true appearance of the elephant, but could only partly succeed due to their narrow perspective.[39]
Judaism[edit]
Main article: Jewish views on religious pluralism
The Mosaic law categorically warns the Jews to refrain from polytheism. First and the second commandment, you shall not have another God except me, worship your God with all your heart and with all your soul. Throughout the Hebrew Bible the sovereignty of Yahweh as the only God is the key pillar of a chosen community of Israel.
Sikhism[edit]
The Sikh Gurus (religious leaders) have propagated the message of "many paths" leading to the one God and ultimate salvation for all souls who treading on the path of righteousness. They have supported the view that proponents of all faiths, by doing good and virtuous deeds and by remembering the Lord, can certainly achieve salvation. Sikhs are told to accept all leading faiths as possible vehicles for attaining spiritual enlightenment, provided the faithful study, ponder and practice the teachings of their prophets and leaders. Sikhism had many interactions with Sufism as well as Hinduism, influenced them and was influenced by them. See Islam and Sikhism and Hinduism and Sikhism.
The holy book of the Sikhs (the Sri Guru Granth Sahib) says:
Do not say that the Vedas and the Koran (semitic books i.e. Bible, Torah and Q'uran) are false. Those who do not contemplate them are false. (Guru Granth Sahib page 1350)[40]
As well as:
Some call the Lord "Ram, Ram", and some "Khuda". Some serve Him as "Gusain", others as "Allah". He is the Cause of causes, and Generous. He showers His Grace and Mercy upon us. Some pilgrims bathe at sacred shrines, others go on Hajj to Mecca. Some do devotional worship, whilst others bow their heads in prayer. Some read the Vedas, and some the Koran. Some wear blue robes, and some wear white. Some call themselves Muslim, and some call themselves Hindu. Some yearn for paradise, and others long for heaven. Says Nanak, one who realizes the Hukam of God's Will, knows the secrets of his Lord Master. (Sri Guru Granth Sahib Page:885)[41]
One who recognizes that all spiritual paths lead to the One shall be emancipated. One who speaks lies shall fall into hell and burn. In all the world, the most blessed and sanctified are those who remain absorbed in Truth. (SGGS Ang 142)[42]
The seconds, minutes, and hours, days, weeks and months and various seasons originate from One Sun; O nanak, in just the same way, the many forms originate from the Creator. (Guru Granth Sahib page 12,13)
The Guru Granth Sahib also says that Bhagat Namdev and Bhagat Kabir, who were both believed to be Hindus, both attained salvation though they were born before Sikhism took root and were clearly not Sikhs. This highlights and reinforces the Guru's saying that "peoples of other faiths" can join with God as true and also at the same time signify that Sikhism is not the exclusive path for liberation.
Additionally the Guru Granth Sahib says:
First, Allah (God) created the Light; then, by His Creative Power, He made all mortal beings. From the One Light, the entire universe welled up. So who is good, and who is bad? ||1|| [43]
Again, the Guru Granth Sahib Ji provides this verse:
Naam Dayv the printer, and Kabeer the weaver, obtained salvation through the Perfect Guru. Those who know God and recognize His Shabad ("word") lose their ego and class consciousness. (Guru Granth Sahib page 67)[44]
Most of the 15 Sikh Bhagats who are mentioned in their holy book were non-Sikhs and belonged to Hindu and Muslim faiths, which were the most prevalent religions of this region.
The pluralistic dialogue of Sikhism began with the founder of Sikhism Guru Nanak after becoming enlightened saying the words Na koi hindu na koi musalman - "There is no Hindu, there is no Muslim". He recognised that religious labels held no value and it is the deeds of human that will be judged in the hereafter what we call ourselves religiously holds no value.
Sikhs have been considered eager exponents of interfaith dialogue and will not only accept the right of others to practice their faith but have in the past fought and laid down their lives to protect this right for others. See the sacrifice of the ninth Sikh Guru, Guru Tegh Bahadar who on the final desperate and heart-rending pleas of a pandit of the Kashmiris, agreed to put up a fight against a tyrannic Moghul empire that was forcing them to convert to Islam, in order that they might gain the freedom to practice their religion--one other than his own.
Religious pluralism and human service professions[edit]
The concept of religious pluralism is also relevant to human service professions, such as psychology and social work, as well as medicine and nursing, in which trained professionals may interact with clients from diverse faith traditions.[45][46][47] For example, psychologist Kenneth Pargament[45] has described four possible stances toward client religious and spiritual beliefs, which he called rejectionist, exclusivist, constructivist, and pluralist. Unlike the constructivist stance, the pluralist stance:
...recognizes the existence of a religious or spiritual absolute reality but allows for multiple interpretations and paths toward it. In contrast to the exclusivist who maintains that there is a single path "up the mountain of God," the pluralist recognizes many paths as valid. Although both the exclusivist and the pluralist may agree on the existence of religious or spiritual reality, the pluralist recognizes that this reality is expressed in different cultures and by different people in different ways. Because humans are mortal and limited, a single human religious system cannot encompass all of the religious or spiritual absolute reality.... (p. 167)[46]
Importantly, "the pluralistic therapist can hold personal religious beliefs while appreciating those of a client with different religious beliefs. The pluralist recognizes that religious value differences can and will exist between counselors and clients without adversely affecting therapy" (p. 168).[46] The stances implied by these four helping orientations on several key issues, such as "should religious issues be discussed in counseling?", have also been presented in tabular form (p. 362, Table 12.1).[45]
The profession of chaplaincy, a religious profession, must also deal with issues of pluralism and the relevance of a pluralistic stance. For example, Friberg (2001) argues: "With growing populations of immigrants and adherents of religions not previously seen in significant numbers in North America, spiritual care must take religion and diversity seriously. Utmost respect for the residents' spiritual and religious histories and orientations is imperative" (p. 182).[47]
See also[edit]
See also: Category:Catholic ecumenical and interfaith relations.
Comparative religion
Freedom of religion
Global Centre for Pluralism
Indifferentism
Interreligious organization
Institute for Interreligious Dialogue
Multiconfessionalism
Multifaith space
Pontifical Council for Interreligious Dialogue
Pontifical Council for Promoting Christian Unity
Progressive Christianity
Projects working for peace among Israelis and Arabs
Religious liberalism
Unitarian Universalism
United Religions Initiative
Universalism
World Council of Churches
References[edit]
^ Jump up to: a b Silk, Mark (July 2007), Defining Religious Pluralism in America: A Regional Analysis, 612, pp. 64–81 Cite error: Invalid <ref> tag; name "Silk 64–81" defined multiple times with different content (see the help page).
^ Jump up to: a b c Beneke 2006: 6.
Jump up ^ Beneke 2006: 5.
^ Jump up to: a b Chad Meister (2010), The Oxford Handbook of Religious Diversity, Oxford University Press, ISBN 978-0195340136, pp 32-57
Jump up ^ "What is relativism?". CARM - The Christian Apologetics & Research Ministry.
^ Jump up to: a b c Chad Meister (2010), The Oxford Handbook of Religious Diversity, Oxford University Press, ISBN 978-0195340136, pp 62-72
Jump up ^ Roof & McKinney (1985), Denominational America and the new religious pluralism, The Annals of the American Academy of Political and Social Science, 480(1), pp. 24-38
Jump up ^ "Not a Sect". bci.org.
Jump up ^ Dalai Lama Asks West Not to Turn Buddhism Into a "Fashion", Zenit, 2003-10-08, retrieved 2009-06-18.
Jump up ^ Why Jesus? Article stating that Jesus is the saviour and not Mohammed or Buddha—see second part of this article.
Jump up ^ Defending Salvation Through Christ Alone By Jason Carlson, Christian Ministries International
Jump up ^ p. 168, Timothy Bradshaw (1998), "John Macquarrie," in: Alister E. McGrath (ed). The SPCK Handbook of Anglican Theologians (pp. 167-168). London: SPCK. ISBN 978-0-281-05145-8
^ Jump up to: a b John Macquarrie (1996). Mediators between human and divine: From Moses to Muhammad. New York: Continuum. ISBN 0-8264-1170-3
Jump up ^ Gerald E. Jones (October 1977). "Respect for Other People's Beliefs". Ensign. The Church of Jesus Christ of Latter-day Saints.
Jump up ^ "The Protestant Principle". A Biblical Guide To Orthodoxy And Heresy. Retrieved February 7, 2016.
Jump up ^ Rig Veda 1.164.46
Jump up ^ Page 194 in Eknath Easwaran (2008). Timeless wisdom: Passages for meditation from the world's saints & sages (see article). Tomales, CA: Nilgiri Press. ISBN 1-58638-027-3. Similar to Eknath Easwaran (2007). The Bhagavad Gita, 2nd ed. Tomales, CA: Nilgiri Press, p. 117. ISBN 1586380192 (which substitutes "they" for "people"). Transliteration from Winthrop Sargeant (1984). The Bhagavad Gita. Albany: State University of New York Press, p. 211. ISBN 0-87395-831-4, which translates the same passage as "They who, in whatever way, take refuge in Me, them I reward."
Jump up ^ See Swami Bhaskarananda, Essentials of Hinduism (Viveka Press 2002) ISBN 1-884852-04-1
Jump up ^ Cole & Hammond (1974), Religious pluralism, legal development, and societal complexity: rudimentary forms of civil religion, Journal for the Scientific Study of Religion, Vol. 13, No. 2, pp. 177-189
^ Jump up to: a b Michael Bonner (2008), Jihad in Islamic History: Doctrines and Practice, Princeton University Press, ISBN 978-0691138381, pp. 23-31
Jump up ^ "Pluralism in Islam -- Between Scripture and Praxis". The Huffington Post. Retrieved 2016-02-06.
Jump up ^ Neil Padukone, Colin Christopher (July 3, 2012). "Do Abrahamic Faiths Have a Monopoly on Truth?". Huffingtonpost.com. Retrieved May 6, 2016.
Jump up ^ Hathout, Jihad vs. Terrorism; US Multimedia Vera International, 2002, pp.52-53, emphasis added
Jump up ^ Lewis & Churchill 2008, pp. 145–150.
Jump up ^ Lewis & Churchill 2008, pp. 151.
Jump up ^ http://registan.net/2007/11/12/rumi-the-alchemist-of-interfaith-tolerance/
Jump up ^ "Introduction to the Study of the Holy Qur’an" by Mirza Bashir-ud-Din Mahmood Ahmad. Part 2, Argument 4 Section labeled “A Grand Conception”
Jump up ^ "A Message of Peace" by Mirza Ghulam Ahmad, pg. 6)
^ Jump up to: a b Laws Criminalizing Apostasy in Selected Jurisdictions Library of Congress, US Government (May 2014)
Jump up ^ Laws Criminalizing Apostasy Library of Congress (2014)
Jump up ^ Doi, Abdur Rahman (1984), Shari`a: The Islamic Law; Taha Publishers; London UK
Jump up ^ Law No. 02-06 (bis), al Jarida al Rasmiyya, vol.12, 1 March 2006
Jump up ^ http://islamnewsroom.com/news-we-need/329-yusuf-estes-correcting-quran-misquotes
Jump up ^ Mawdudi, S. Abul `Ala (1982), The Rights of Non-Muslims in Islamic State, Islamic Publications, LTD. Lahore, Pakistan
Jump up ^ Abdullah, Najih Ibrahim Bin (1988), The Ordinances of the People of the Covenant and the Minorities in an Islamic State, Balagh Magazine, Cairo, Egypt, Volume 944, May 29, 1988; Also see June 5 1988 article by the same author
Jump up ^ Dundas (2002) p.231
Jump up ^ Koller, John M. (July, 2000) pp.400-7
Jump up ^ Jaini, Padmanabh (1998) p.91
Jump up ^ Hughes, Marilynn (2005) p.590-1
Jump up ^ "Sri Granth: Sri Guru Granth Sahib". srigranth.org.
Jump up ^ "sggs ram khudha people pray to there god". sggs ram khudha people pray to there god. Retrieved 4 September 2011.
Jump up ^ "pluarism in sggs". pluarism in sggs. Retrieved 4 September 2011.
Jump up ^ "aval allah". aval allah.
Jump up ^ "Sri Granth: Sri Guru Granth Sahib". srigranth.org.
^ Jump up to: a b c Kenneth I. Pargament (1997). The psychology of religion and coping: Theory, research, practice. New York: Guilford. ISBN 978-1-57230-664-6
^ Jump up to: a b c Brian J. Zinnbauer & Kenneth I. Pargament (2000). Working with the sacred: Four approaches to religious and spiritual issues in counseling. Journal of Counseling & Development, v78 n2, pp162-171. ISSN 0748-9633
^ Jump up to: a b Nils Friberg (2001). The role of the chaplain in spiritual care. In David O. Moberg, Aging and spirituality: spiritual dimensions of aging theory, research (p. 177-190). Routledge. ISBN 978-0-7890-0939-5 (NB: The quotation is discussing residents in nursing homes)
Works cited[edit]
Beneke, Chris (2006) Beyond Toleration: The Religious Origins of American Pluralism (New York: Oxford University Press).
Eck, Diane (2001) A New Religious America: How a "Christian Country" Has Become the World's Most Religiously Diverse Nation (San Francisco: Harper).
Emet Ve-Emunah: Statement of Principles of Conservative Judaism, Robert Gordis et al., Jewish Theological Seminary and the Rabbinical Assembly, 1988.
Ashk Dahlén, Sirat al-mustaqim: One or Many? Religious Pluralism Among Muslim Intellectuals in Iran in The Blackwell Companion to Contemporary Islamic Thought, ed. Ibrahim Abu-Rabi, Oxford, 2006.
Ground Rules for a Christian-Jewish Dialogue in The Root and the Branch, Robert Gordis, Univ. of Chicago Press, 1962
Hutchison, William R. (2003) Religious Pluralism in America: The Contentious History of a Founding Ideal (New Haven: Yale University Press).
Kalmin, Richard (1994), Christians and Heretics in Rabbinic Literature of Late Antiquity, Harvard Theological Review, Volume 87(2), p. 155-169.
Toward a Theological Encounter: Jewish Understandings of Christiantiy Ed. Leon Klenicki, Paulist Press / Stimulus, 1991
Momen, M. (1997). A Short Introduction to the Bahá'í Faith. Oxford, UK: One World Publications. ISBN 1-85168-209-0.
Monecal, Maria Rosa (2002),The Ornament of the World: How Muslims, Jews, and Christians Created a Culture of Tolerance in Medieval Spain (Boston: Little, Brown, and Company)
People of God, Peoples of God Ed. Hans Ucko, WCC Publications, 1996
Kenneth Einar Himma, “Finding a High Road: The Moral Case for Salvific Pluralism,” International Journal for Philosophy of Religion, vol. 52, no. 1 (August 2002), 1-33
Further reading[edit]
Ankerl, Guy (2000) [2000]. Global communication without universal civilization. INU societal research. Vol.1: Coexisting contemporary civilizations : Arabo-Muslim, Bharati, Chinese, and Western. Geneva: INU Press. ISBN 2-88155-004-5.
Albanese, Catherine, America: Religions and Religion. Belmont: WADSWORTH PUBLISHING, 1998, ISBN 0-534-50457-4
External links[edit]
Library resources about
Religious pluralism
Resources in your library
Resources in other libraries
Wikiversity has learning resources about Religious Toleration
Wikimedia Commons has media related to Religious pluralism.
Global Centre for Pluralism
Council on Foreign Relations Religion and Foreign Policy Initiative
The Pluralism Project: Researching Religious Diversity in the United States
A New Religious America: Managing Religious Diversity in a Democracy: Challenges and Prospects for the 21st Century by Diana Eck, retrieved 2009-07-16.
The Journal of Inter-Religious Dialogue
Elijah Interfaith Institute: Inter Religious Dialogue
"Religious pluralism". Internet Encyclopedia of Philosophy.
Buddhism[edit]
Standing Up for the Middle Way: A Buddhist Perspective on Religious Freedom
Christianity[edit]
Nostra Aetate: Declaration on the Relation of the Catholic Church to Non-Christian Religions
World Council of Churches Bibliography of Works on Religious Pluralism
Hinduism[edit]
Big Picture TV Video of Ela Gandhi, granddaughter of Mahatma Gandhi, talking about religious pluralism
Islam[edit]
Islam and Religious Pluralism by Ayatullah Murtadha Mutahhari
Spiritual Education Lesson Plans for Children dead link
Judaism[edit]
The imperative of Religious Pluralism: A Conservative Jewish View
Darbu Emet: A Jewish Statement About Christianity
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Training and development
From Wikipedia, the free encyclopedia
Jump to: navigation, search
Human resource management regards training and development as a function concerned with organizational activity aimed at bettering the job performance of individuals and groups in organizational settings. Training and development can be described as "an educational process which involves the sharpening of skills, concepts, changing of attitude and gaining more knowledge to enhance the performance of employees".[1] The field has gone by several names, including "Human Resource Development", "Human Capital Development" and "Learning and Development".
Contents
[hide]
1 History
2 Practice
3 Benefits
4 See also
5 References
6 Further reading
7 External links
History[edit]
The name of the discipline has been debated, with the Chartered Institute of Personnel and Development in 2000 arguing that "human resource development" is too evocative of the master-slave relationship between employer and employee for those who refer to their employees as "partners" or "associates" to feel comfortable with.[2][3] Eventually, the CIPD settled upon "learning and development", although that was itself not free from problems, "learning" being an over-general and ambiguous name, and most organizations referring to it as "training and development".[2]
Practice[edit]
Training and development encompasses three main activities: training, education, and development.[2][4][5]
Training: This activity is both focused upon, and evaluated against, the job that an individual currently holds.[5]
Education: This activity focuses upon the jobs that an individual may potentially hold in the future, and is evaluated against those jobs.[5]
Development: This activity focuses upon the activities that the organization employing the individual, or that the individual is part of, may partake in the future, and is almost impossible to evaluate.[5]
The "stakeholders" in training and development are categorized into several classes. The sponsors of training and development are senior managers. The clients of training and development are business planners. Line managers are responsible for coaching, resources, and performance. The participants are those who actually undergo the processes. The facilitators are Human Resource Management staff. And the providers are specialists in the field. Each of these groups has its own agenda and motivations, which sometimes conflict with the agendas and motivations of the others.[6]
The conflicts that are the best part of career consequences are those that take place between employees and their bosses. The number one reason people leave their jobs is conflict with their bosses. And yet, as author, workplace relationship authority, and executive coach, Dr. John Hoover[7] points out, "Tempting as it is, nobody ever enhanced his or her career by making the boss look stupid." Training an employee to get along well with authority and with people who entertain diverse points of view is one of the best guarantees of long-term success. Talent, knowledge, and skill alone won't compensate for a sour relationship with a superior, peer, or customer.[8][9]
Many training and development approaches available for organisations are proposed including: on-the-job training, mentoring, apprenticeship, simulation, web-based learning, instructor-led classroom training, programmed self-instruction, case studies/role playing, systematic job rotations and transfers .etc. [10]
Typical roles in the field include executive and supervisory/management development, new-employee orientation, professional-skills training, technical/job training, customer-service training, sales-and-marketing training, and health-and-safety training. Job titles may include vice-president of organizational effectiveness, training manager or director, management development specialist, blended-learning designer, training-needs analyst, chief learning officer, and individual career-development advisor.
Talent development is the process of changing an organization, its employees, its stakeholders, and groups of people within it, using planned and unplanned learning, in order to achieve and maintain a competitive advantage for the organization. Rothwell notes that the name may well be a term in search of a meaning, like so much in management, and suggests that it be thought of as selective attention paid to the top 10% of employees, either by potential or performance.[11][12]
While talent development is reserved for the top management it is becoming increasingly clear that career development is necessary for the retention of any employee, no matter what their level in the company. Research has shown that some type of career path is necessary for job satisfaction and hence job retention. Perhaps organizations need to include this area in their overview of employee satisfaction.[citation needed]
The term talent development is becoming increasingly popular in several organizations, as companies are now moving from the traditional term training and development. Talent development encompasses a variety of components such as training, career development, career management, and organizational development, and training and development. It is expected that during the 21st century more companies will begin to use more integrated terms such as talent development.[citation needed]
Benefits[edit]
Training is crucial for organizational development and its success which is indeed fruitful to both employers and employees of an organization. Here are some important benefits of training and development[1]
Increased productivity[1]
Less supervision[1]
Job satisfaction[1]
Skills Development[1]
See also[edit]
Adult education
Coaching
Education
Industrial and organizational psychology
Mentoring
Organizational development
Training
References[edit]
^ Jump up to: a b c d e f "Benefits of Training & Development in an Organization". Kashmir Observer. Retrieved 2016-03-31.
^ Jump up to: a b c Rosemary Harrison (2005). Learning and Development. CIPD Publishing. p. 5. ISBN 9781843980506.
Jump up ^ Employee Development
Jump up ^ Patrick J. Montana & Bruce H. Charnov (2000). "Training and Development". Management. Barron's Educational Series. p. 225. ISBN 9780764112768.
^ Jump up to: a b c d Thomas N. Garavan; Pat Costine & Noreen Heraty (1995). "Training and Development: Concepts, Attitudes, and Issues". Training and Development in Ireland. Cengage Learning EMEA. p. 1. ISBN 9781872853925.
Jump up ^ Derek Torrington; Laura Hall & Stephen Taylor (2004). Human Resource Management. Pearson Education. p. 363. ISBN 9780273687139.
Jump up ^ John Hoover, PhD "How to Work for an Idiot: Survive and Thrive Without Killing Your Boss" (Career Press ISBN 1564147045/ISBN 978-1564147042)
Jump up ^ Tannenbaum, S I; Yukl, G (January 1992). "Training and Development in Work Organizations". Annual Review of Psychology. 43 (1): 399–441. doi:10.1146/annurev.ps.43.020192.002151.
Jump up ^ "Connecting Coaches to Corporates". twofold.asia. Retrieved 29 April 2015.
Jump up ^ Athanasios, Chatzimouratidis (March 1, 2012). "Decision support systems for human resource training and development". International Journal of Human Resource Management. March 1, 2012,. Vol. 23 Issue 4,: p662, 32 p. CS1 maint: Extra text (link)
Jump up ^ William J. Rothwell & H. C. Kazanas (2004). The Strategic Development of Talent. Human Resource Development Press. p. 4. ISBN 0-87425-752-2.
Jump up ^ William J. Rothwell (2005). Effective Succession Planning. AMACOM Div American Mgmt. pp. xviii. ISBN 0-8144-0842-7.
Rusobya, Kelvin (2012), Training and Development
Further reading[edit]
Anthony Landale (1999). Gower Handbook of Training and Development. Gower Publishing, Ltd. ISBN 9780566081224.
Diane Arthur (1995). "Training and Development". Managing Human Resources in Small & Mid-Sized Companies. AMACOM Div American Mgmt Assn. ISBN 9780814473115.
Shawn A. Smith & Rebecca A. Mazin (2004). "Training and Development". The HR Answer Book. AMACOM Div American Mgmt Assn. ISBN 9780814472231.
Cohn JM, Khurana R, Reeves L (October 2005). "Growing talent as if your business depended on it". Harvard Business Review. 83 (10): 62–70. PMID 16250625.
External links[edit]
LC. "How To Become A Corporate Trainer". Retrieved 2015-08-03.
Retrieved from "https://en.wikipedia.org/w/index.php?title=Training_and_development&oldid=820721089"
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