BUILDING ETHICAL INTERFAITH COMMUNICATION: Karl-Otto Apel’s Approach to Global Religious Dialogue
Main Article Content
Abstract
This study explores the philosophical underpinnings of interreligious dialogue by examining Karl-Otto Apel's transcendental-pragmatic hermeneutics. The analysis focuses on the encounter between Pope Francis and Grand Sheikh Ahmad el-Tayeb. Employing a qualitative-descriptive method with a philosophical-communicative approach, the research analyzes Apel's discourse ethics and its applicability to contemporary religious dialogue. The data were obtained through library research and analyzed hermeneutically using content analysis. The results of the study suggest that Apel's theory offers a normative framework that has the potential to transcend the dichotomy between cultural relativism and theological exclusivism. The Human Fraternity Document is examined as a practical manifestation of communicative rationality that embodies ethical discourse. The study's findings indicate that Apel's approach fosters the development of inclusive, equitable, and ethically responsible interfaith communication. The report calls for educational institutions to incorporate communicative ethics into multicultural curricula, and it urges religious institutions to foster dialogical communities characterized by equality and openness. These efforts are vital for fostering sustainable peace and social cohesion within plural societies, particularly in culturally diverse nations like Indonesia.
Downloads
Article Details

This work is licensed under a Creative Commons Attribution 4.0 International License.
References
Afrilianti, A. (2024). Epistemologi Hermeneutika. In A. Bahroni, P. H. Suciyati, & Wahyudi (Eds.), Ontologi, Epistemologi, dan Aksiologi (pp. 221–240). Penerbit Lakeisha.
Apel, K.-O. (1988). Diskurs und Verantwortung. Suhrkamp.
Apel, K.-O. (1998). Towards a Transformation of Philosophy (G. Adey & D. Fisby (trans.)). Marquette University Press.
Blau, A. (2022). Habermas on rationality: Means, ends and communication. European Journal of Political Theory, 21(2), 321–344. https://doi.org/10.1177/1474885119867679
Böhler, D. (2003). Transcendental Pragmatics and Discourse Ethics. Elements and Perspecti- ves ofApel’s Discourse-Philosophy. Journal for General Philosophy of Science, 34(2), 221–249. https://doi.org/10.1023/B:JGPS.0000005085.01631.3a
Borrelli, M. (2020). Universalisation and Foundation of Ethics. The Pragmatic Transcendental Approach of K. O. Apel. Disputatio. Philosophical Research Bulletin, 9(12), 205–216. https://doi.org/10.5281/zenodo.4058898
Catalano, R. (2022). Pope Francis’ Culture of Dialogue as Pathway to Interfaith Encounter: A Special Focus on Islam. Religions, 13(4), 1–22. https://doi.org/10.3390/rel13040279
Corpuz, J. C. G. (2025). Toward Grassroots Interfaith Dialogue: The Role of a Faith-Based Movement. Religions, 16(3), 1–14. https://doi.org/10.3390/rel16030345
Damiani, A. M. (2020). The three functions of discourse. Disputatio, 9(12), 287–298. https://doi.org/10.5281/zenodo.4626214
Filipiak, M. (2015). The new face of transcendental philosophy. Communication philosophy by Karl-Otto Apel. Analele Universitatii Din Craiova, Seria Filozofie, 35(1), 82–98.
Filipiak, M. (2017). Strategic actions according to Jürgen Habermas - Some critical remarks from the transcendental-pragmatic procedure viewpoint. Lingua Posnaniensis, 59(1), 39–52. https://doi.org/10.1515/linpo-2017-0004
Fransiskus, P., & El-Tayyeb, A. (2019). Human Fraternity for World Peace and Living Together. Dokpen KWI.
Gracia-Calandín, J. (2019). Karl-Otto Apel’s discourse ethics in dialogue with Charles Taylor’s hermeneutical ethics. Daimon, 78, 91–106. https://doi.org/10.6018/daimon/380521
Habermas, J. (2020). From formal semantics to transcendental pragmatics: Karl-Otto Apel’s original insight. Philosophy and Social Criticism, 46(6), 627–650. https://doi.org/10.1177/0191453720930837
Hasibuan, A. R. G., Aini, A. S. S., & Resky, M. (2024). Nilai-Nilai Kemanusiaan Perspektif Wahbah Zuhaili dalam Tafsir Al-Munir Terhadap Pengembangan Pendidikan Indonesia. Muslim Heritage, 9(2), 263–275. https://doi.org/10.21154/muslimheritage.v9i2.9604
Hedberg, P. (2006). Justification?: Reflexive and / or Discursive?? Sats – Nordic Journal of Philosophy, 7(1), 107–135. https://doi.org/10.1515/SATS.2006.107
Jati, W. R., Halimatusa’diah, Syamsurijal, Aji, G. B., Nurkhoiron, M., & Tirtosudarmo, R. (2022). FROM INTELLECTUAL TO ADVOCACY MOVEMENT: Islamic Moderation, the Conservatives and the Shift of Interfaith Dialogue Campaign in Indonesia. Ulumuna, 26(2), 472–499. https://doi.org/10.20414/ujis.v26i2.572
Kesselring, T. (2017). DIALOGUE and ETHICS: Can the study of dialogue teach us something about ethics? Journal of Dharma, 42(3), 9–32.
Kettner, M. (2006). DISCOURSE ETHICS Apel, Habermas, and Beyond. Springer, 28, 299–318. https://doi.org/10.1007/1-4020-4241-8_21
Kettner, M. (2017). Argumentative discourse: The transcendental starting point of apelian discourse Ethics. Transcendental Arguments in Moral Theory, 325–348. https://doi.org/10.1515/9783110470215-018
Kettner, M., & Molina, L. M. (2020). The Space of Reasons and the Community of Communication of Reasoners. Disputatio. Philosophical Research Bulletin, 9(12), 183–203. https://doi.org/10.5281/zenodo.4625257
Kopel, J., Mackenzie, D., Gorga, C., & Wunsch, D. C. (2020). Interfaith dialogue in medicine. Baylor University Medical Center Proceedings, 33(1), 140–143. https://doi.org/10.1080/08998280.2019.1670029
Kropá?ek, L. (2021). Making fraternity an essential link in Christian-Muslim relations. Acta Universitatis Carolinae Theologica, 11(1), 11–38. https://doi.org/10.14712/23363398.2021.2
Krüger, F. (2016). Discourse ethics and the media. African Journalism Studies, 37(1), 21–39. https://doi.org/10.1080/23743670.2015.1129503
Lasim, R. A. (2022). ABU DHABI DOCUMENT OF HUMAN FRATERNITY AND THE INTERCONNECTION OF MODERATION IN ISLAM. Proceedings The 1st Annual Dharmawangsa Islamic Studies International Conference, 2, 110–115.
Lopez-Gonzalez, J. L. (2018). Exploring discourse ethics for tourism transformation. Tourism, 66(3), 269–281.
Mashuri, A., Zaduqisti, E., Sakdiah, H., & Sukmawati, F. (2015). When agony begets zealotry: The differential role of globalization threats in mediating the effect of competitive victimhood on muslims’ religious fundamentalism. Archive for the Psychology of Religion, 37(2), 200–226. https://doi.org/10.1163/15736121-12341304
Maxwell, C., Ramsayer, B., Hanlon, C., McKendrick, J., & Fleming, V. (2020). Examining Researchers’ Pre-Understandings as a Part of the Reflexive Journey in Hermeneutic Research. International Journal of Qualitative Methods, 19, 1–9. https://doi.org/10.1177/1609406920985718
Meisenbach, R. J. (2006). Habermas’s Discourse Ethics and Principle of Universalization as a Moral Framework for Organizational Communication. Management Communication Quarterly, 20(1), 39–62. https://doi.org/10.1177/0893318906288277
Molina-Molina, L. (2019). Picking up where Karl-Otto Apel left off towards an integration of the anthropology of knowledge and the transcendental pragmatics of language. Pensamiento., 75(287), 1527–1543. https://doi.org/10.14422/pen.v75.i287.y2019.008
Mueller-Vollmer, K. (1985). The Hermeneutics Reader: Texts of the German Tradition from the Enlightenment to the Present. Continuum.
Ndayambaje, J. (2017). What Goes Wrong in Habermas’s Pragmatic Justification of (U)? Dialogue-Canadian Philosophical Review, 56(1), 89–110. https://doi.org/10.1017/S001221731700004X
Niesen, P. (2017). Discourse Ethics. In S. Golob & J. Timmermann (Eds.), The Cambridge History of Moral Philosophy (pp. 692–705). Cambridge University Press.
Ortega-Esquembre, C. (2019). Transcendental pragmatics and social philosophy?: Karl-Otto Apel , Jürgen Habermas and the new foundation of Critical Theory. Daimon, 78, 155–170. https://doi.org/10.6018/daimon/366361
Osredkar, M. J. (2021). Slovenian friars minor’s efforts for dialogue with muslims. Nova Prisutnost, 19(2), 243–254. https://doi.org/10.31192/NP.19.2.2
Overwijk, J. (2021). Paradoxes of Rationalisation: Openness and Control in Critical Theory and Luhmann’s Systems Theory. Theory, Culture and Society, 38(1), 127–148. https://doi.org/10.1177/0263276420925548
Perzy, A. P. (2025). Recepcja “Dokumentu o ludzkim braterstwie” (2019). Collectanea Theologica, 95(2), 391–410. https://doi.org/10.21697/ct.2025.95.2.06 Andrzej
Pueyo-Ibáñez, B. (2019). The Advancement of Altruism as a Criterion of Moral Validity. Contemporary Pragmatism, 16(4), 348–365. https://doi.org/10.1163/18758185-01604006
Saint-Dizier de Almeida, V., Colletta, J. M., Auriac-Slusarczyk, E., Specogna, A., Simon, J. P., Fiema, G., & Luxembourger, C. (2016). Studying activities that take place in speech interactions: a theoretical and methodological framework. International Journal of Qualitative Studies in Education, 29(5), 686–713. https://doi.org/10.1080/09518398.2016.1145277
Scivoletto, G. (2015). The impact of Heidegger and Gadamer on Apel’s transcendental hermeneutics. Contrastes, 20(1), 47–66. https://doi.org/10.24310/contrastescontrastes.v20i1.2296
Scivoletto, G. (2018). Apel y la hermenéutica filosófica de Gadamer. Areté, 30(2), 333–355. https://doi.org/10.18800/arete.201802.007
Sikka, T. (2012). Karl-Otto Apel and the study of communication. Journal of Communication Inquiry, 36(1), 6–23. https://doi.org/10.1177/0196859911426619
Tetyuev, L. I. (2019). Reception of Ethics of Discourse in Modern Philosophy. RUDN Journal of Philosophy, 23(2), 240–252. https://doi.org/10.22363/2313-2302-2019-23-2-240-252
Wulandar, S., & Masruhan. (2023). Pemahaman Hermeneutika Pragmatik Trancendental Karl Otto Apel. Zawiyah: Jurnal Pemikiran Islam, 9(1), 50–64. https://doi.org/10.31332/zjpi.v9i1.4977
Yanuardanah, & Mualimin. (2020). Elit Agama dan Perdamaian: Pertemuan Imam Besar Al-Azhar Dan Paus Fransiskus Dalam Konstruksi Media. Hikmah, 14(12), 217–230.
Yuko, I. (2019). Heidegger and Nishida’s Transformations of Transcendental Reflection. In T. Shigeru & A. Altobrando (Eds.), Tetsugaku Companion to Phenomenology and Japanese Philosophy (pp. 77–94). Springer. https://doi.org/10.1007/978-3-030-21942-0_6