Not surprisingly, fellow Christians have objected that the qualification of the truth-bearing finality of Christian doctrine implied by the principle of relativity contradicts the gospel, vitiates faith, compromises missions, and undercuts any advocacy for justice.
Friesen, Wiseman, and Griffiths further seem to agree that Abhishiktananda has fallen short in the other necessary task of expressing the principle of relativity in a way that is intelligible to Christians and sufficiently consistent with Christian doctrine and spirituality.
Larson's conclusion that "there is no such thing as a theoretical pluralist position," set alongside his high praise for Panikkar's position, prompts one to consider again the disjunction between theory and praxis, (55) but what kind of praxis does the principle of relativity support?
Pluralism and the principle of relativity escape the self-defeating logic of relativism because they do indeed emphatically intend a truth that is true for all, but with the understanding that all such intentions of the whole are through a part, totum per partem.
In these efforts to move from praxis to theory, the principle of relativity served as a grammatical tool that both approximated their new perspective and connected to Western philosophical discourse.
Thus The Principle of Relativity and The Principles of Natural Knowledge have basically the same conceptuality.
Chapter 8 is based on Yukata Tanaka's "Einstein and Whitehead -- the Principle of Relativity Reconsidered.
The appendix provides a German translation of chapter 2 of Whitehead's Principle of Relativity.
The assumption of the complete physical equivalence of the systems of coordinates, K and K', we call the 'principle of equivalence'; this principle is evidently intimately connected with the law of the equality between the inert and the gravitational mass, and signifies an extension of the principle of relativity
to co-ordinate systems which are in non-uniform motion relatively to each other.