INTRODUCTION: Philosophy is the unique science which considers all other sciences in systematically unity (Kant). The classical anthropology (Platon, Aristoteles, Descartes, Hume, Kant, etc.) considers the human and his "spheres" (biological, psychological, logical, philosophical, theological) and his interdependence with nature and society. A philosophical theology investigates spiritual phenomena, described by religions and parapsychology in context of ethics, epistemology (incl. metaphysics), aesthetics. A theological anthropology should consider these phenomena multidimensional in context of a holisticscience, i.e. physico- (Kant), bio- (Lüke), psycho-, logico-, (...) philosophical theology, etc. [Lit.: Neu, Michailov: Integralanthropology. In: Proc. 21st World Congr. Philos. Istanbul. Press FISP 280‐281, 2003; Theol. Anthrop. In: Book: New Pathways for Eur. Bioethics. Ed.: Eur. Ass. Med. Ethics, Leuven, p. 53/60, 2006; Med. Ethics, 21st Ann. Conf. EACME (Ed.) Zürich, p. 53, 2007]. CONCEPTION: Regrettably philosophical theology is reduced to nearly philosophical and theological ethics: Both ethics in the future should realize a common scientific integrated ethics based on philosophy, theology, and psychology incl. of great cultures - Brahmanism, Buddhism, Christianism-Mosaism, Confucianism, and Mohammedanism. The present moral philosophy is very pluralistic: Many views concerningnormative and metaethics (deontology, axiology), also relativism, absolutism (incl. utilitarism), noncognitivism are present. A similar situation exists in moral theology: Not only in context of philosophy (consequentialism, justice, protectionism), but more - of theology are existent contradictionary differences concerning ethics in the great religions (related to God, Spirit/Soul, reincarnation, etc.). A future philosophical theology needs a renewal of its scientific theoretical andexperimental fundamentals (controlled observations: criterion for intersubjectivity) concerning theological anthropology incl. not only occidental epistemology (metaphysics, scientific theory, etc.), but also oriental - esp. Brahmanistic and Buddhist (self realization by Yoga, Tibetan, Zen Buddhism) and scientific evaluation of spiritual phenomena by biophysics, physiology, psychology and formal (Aristoteles, Gautama), real, transcendental (Kant), metaphysical (Hegel) normal logic. Areconsideration of application of philosophy of arts, esp. aesthetics in philosophical theology is also necessary (incl. inspirations in music/Bach, Beethoven, Händel, painting/Leonardo da Vinci, sculpture/Michelangelo). CONCLUSION: Scientific and political support for a renovation of theological anthropology and philosophical theology could help essentially for a realization of UNO-Agenda 21 for better total (incl. spiritual) health and peaceful world. (shrink)

For me, as a teacher in a theological faculty, the discussion about ecumenical movement and interfaith usually crosses roads with colleagues or students. There is no occasion in which these two are not placed under the same roof, overlaid or confused. That is why the sudden preoccupation to settle this topic as clear as I can so that it can stand for a groundwork when researching about this relationship. Their overlapping is probably the most common hindrance and at the same (...) time indictment for the DIR movement of its “least-connoisseurs”, namely that DIR is a new figment of promoting ecumenical globalization. After I myself faced in classroom students with these assumptions, I thought it is appropriate to add this chapter and explain why DIR is nothing of what the ecumenical movement wanted to be. (shrink)