Philosophy+Branches,+Philosophy+of+Religion

=Philosophy of Religion= (Return to Basic Philosophy ) Philosophy of religion is a branch of philosophy concerned with questions regarding religion, including the nature and existence of God, the examination of religious experience, analysis of religious language and texts, and the relationship of religion and science. It is an ancient discipline, being found in the earliest known manuscripts concerning philosophy, and relates to many other branches of philosophy and general thought, including Metaphysics, Logic, and History. Philosophy of religion is frequently discussed outside of academia through popular books and debates, mostly regarding the existence of God and problem of evil. The philosophy of religion differs from religious philosophy in that it seeks to discuss questions regarding the nature of religion as a whole, rather than examining the problems brought forth by a particular belief system. It is designed such that it can be carried out dispassionately by those who identify as believers or non-believers.

As a part of metaphysics
Philosophy of religion has classically been regarded as a part of metaphysics. In Aristotle's //Metaphysics//, he described first causes as one of the subjects of his investigation. For Aristotle, //the// first cause was the unmoved mover, which has been read as God, particularly when Aristotle's work became prevalent again in the Medieval West. This Prime Mover, first cause, argument later came to be called natural theology by rationalist philosophers of the seventeenth and eighteenth centuries. Today, philosophers have adopted the term //philosophy of religion// for the subject, and typically it is regarded as a separate field of specialization, although it is also still treated by some, particularly Catholic philosophers, as a part of metaphysics. To understand the historical relationship between metaphysics and philosophy of religion, remember that the traditional objects of religious discussion have been very special sorts of entities (such as gods, angels, supernatural forces, and the like) and events, abilities, or processes (the creation of the universe, the ability to do or know anything, interaction between humans and gods, and so forth). Metaphysicians (and ontologists in particular) are characteristically interested in understanding what it is for something to //exist//--what it is for something to be an entity, event, ability, process, and so forth. Because many members of religious traditions believe in things that exist in profoundly different ways from more everyday things, objects of religious belief both raise special philosophical problems and, as extreme or limiting cases, invite us to clarify central metaphysical concepts. However, the philosophy of religion has concerned itself with more than just metaphysical questions. In fact the subject has long involved important questions in areas such as epistemology, philosophy of language, philosophical logic, and moral philosophy. See also world view.

Questions asked
One way to understand the tasks at hand for philosophers of religion is to contrast them with theologians. Theologians sometimes consider the existence of God as axiomatic, or self-evident. Most theological treatises seek to explain, justify or support religious claims by two primary epistemic means: rationalization or intuitive metaphors. A philosopher of religion examines and critiques the epistemological, logical, aesthetic and ethical foundations inherent in the claims of a religion. Whereas a theologian could elaborate metaphysically on the nature of God either rationally or experientially, a philosopher of religion is more interested in asking what may be knowable and opinable with regards to religions' claims. Still, there are other questions studied in the philosophy of religion. For example: What, if anything, would give us good reason to believe that a miracle has occurred? What is the relationship between faith and reason? What is the relationship between morality and religion? What is the status of religious language? Does petitionary prayer (sometimes still called //impetratory prayer//) make sense?

What is God?
The question "What is God?" is sometimes also phrased as "What is the meaning of the word //God//?" Most philosophers expect some sort of definition as an answer to this question, but they are not content simply to describe the way the word is used: they want to know the essence of what it means to be //God//. Western philosophers typically concern themselves with the God of monotheistic religions (see the nature of God in Western theology), but discussions also concern themselves with other conceptions of the divine. Indeed, before attempting a definition of a term it is essential to know what sense of the term is to be defined. In this case, this is particularly important because there are a number of widely different senses of the word 'God.' So before we try to answer the question "What is God?" by giving a definition, first we must get clear on which conception of God we are trying to define. Since this article is on "philosophy of religion" it is important to keep to the canon of this area of philosophy. For whatever reasons, the Western, monotheistic conception of God (discussed below) has been the primary source of investigation in philosophy of religion. (One likely reason as to why the Western conception of God is dominant in the canon of philosophy of religion is that philosophy of religion is primarily an area of analytic philosophy, which is primarily Western.) Among those people who believe in supernatural beings, some believe there is just one God (monotheism), while others, such as Hindus, believe in many different deities (polytheism; see also polytheistic religion) while maintaining that all are manifestations of one God. Hindus also have a widely followed monistic philosophy that can be said to be neither monotheistic nor polytheistic (see Advaita Vedanta). Since Buddhism tends to deal less with metaphysics and more with ontological (see Ontology) questions, Buddhists generally do not believe in the existence of a creator God similar to that of the Abrahamic religions, but direct attention to a state called Nirvana (//See also Mu//). Within these two broad categories (monotheism and polytheism) there is a wide variety of possible beliefs, although there are relatively few //popular// ways of believing. For example, among the monotheists there have been those who believe that the one God is like a watchmaker who wound up the universe and now does not intervene in the universe //at all//; this view is deism. By contrast, the view that God continues to be active in the universe is called theism. (Note that 'theism' is here used as a narrow and rather technical term, not as a broader term as it is below. For full discussion of these distinct meanings, refer to the article Theism.)

Monotheistic definitions
Monotheism is the view that only one deity exists (as opposed to multiple gods). In Western thought, God is traditionally described as a being that possesses at least three necessary properties: omniscience (all-knowing), omnipotence (all-powerful), and omnipresence (present every where). In other words, God knows everything, has the power to do anything, and is present where He wishes. Many other properties (e.g., omnibenevolence) have been alleged to be necessary properties of a god; however, these are the three most uncontroversial and dominant in Christian tradition. By contrast, Monism is the view that all is of one essential essence, substance or energy. Monistic theism, a variant of both monism and monotheism, views God as both immanent and transcendent. Both are dominant themes in Hinduism.

Polytheistic definitions
The distinguishing characteristic of polytheism is its belief in more than one god(dess). There can be as few as two (such as a classical Western understanding of Zoroastrian dualism) or an innumerably large amount, as in Hinduism (as the Western world perceives it). There are many varieties of polytheism; they all accept that many gods exist, but differ in their responses to that belief. Henotheists for example, worship only one of the many gods, either because it is held to be more powerful or worthy of worship than the others (some pseudo-Christian sects take this view of the Trinity, holding that only God the Father should be worshipped, Jesus and the Holy Spirit being distinct and lesser gods), or because it is associated with their own group, culture, state, etc. The distinction isn't a clear one, of course, as most people consider their own culture superior to others, and this will also apply to their culture's God. Kathenotheists have similar beliefs, but worship a different god at different times or places.

Pantheistic definitions
Pantheists assert that God is itself the natural universe. The most famous Western pantheist is Baruch Spinoza. Panentheism holds that the physical universe is //part// of God, but that God is more than this. While pantheism can be summed up by "God is the world and the world is God", panentheism can be summed up as "The world is in God and God is in the world, but God is more than the world and is not synonymous with the world". However, this might be a result of a misinterpretation of what is meant by //world// in pantheism, as many pantheists use "universe" rather than "world" and point out the utter vastness of the universe and how much of it (temporal causality, alternate dimensions, superstring theory) remains unknown to humanity. By expressing pantheism in this way and including such elements, rather than limiting it to this particular planet, and specifically limiting it to human experience, the theory is somewhat nearer to the view of panentheists while still maintaining the distinct characteristics of pantheism.

Positions
The second question, "Do we have any good reason to think that God does or does not exist?", is equally important in the philosophy of religion. There are several main positions with regard to the existence of God that one might take: It is important to note that some of these positions are not mutually exclusive. For example, agnostic theists choose to believe God exists while asserting that knowledge of God's existence is inherently unknowable. Similarly, agnostic atheists reject belief in the existence of all deities, while asserting that whether any such entities exist or not is inherently unknowable.
 * 1) Theism- the belief in the existence of one or more divinities or deities.
 * 2) Pantheism - the belief that God exists //as// all things of the cosmos, that God is one and all is God; God is immanent.
 * 3) Panentheism - the belief that God encompasses all things of the cosmos but that God is greater than the cosmos; God is both immanent and transcendent.
 * 4) Deism - the belief that God does exist but does not interfere with human life and the laws of the universe; God is transcendent.
 * 5) Agnosticism - the belief that the existence or non-existence of deities is currently unknown or unknowable, or that the existence of a God or of gods cannot be proven.
 * 6) Atheism - the disbelief in the existence of one or more divinities or deities.

Natural theology
The attempt to provide proofs or arguments for the existence of God is one aspect of what is known as natural theology or the natural theistic project. This strand of Natural theology attempts to justify belief in God by independent grounds. There is plenty of philosophical literature on faith (especially fideism) and other subjects generally considered to be outside the realm of natural theology. Perhaps most of philosophy of religion is predicated on natural theology's assumption that the existence of God can be justified or warranted on rational grounds. There has been considerable philosophical and theological debate about the kinds of proofs, justifications and arguments that are appropriate for this discourse. The philosopher Alvin Plantinga has shifted his focus to justifying belief in God (that is, those who believe in God, for whatever reasons, are rational in doing so) through Reformed epistemology, in the context of a theory of warrant and proper cognitive function. Other reactions to natural theology are those of Wittgensteinian philosophers of religion, most notably D. Z. Phillips. Phillips rejects "natural theology" and its evidentialist approach as confused, in favor of a grammatical approach which investigates the meaning of belief in God. For Phillips, belief in God is not a proposition with a particular truth value, but a form of life. Consequently, the question of whether God exists confuses the logical categories which govern theistic language with those that govern other forms of discourse (most notably, scientific discourse). According to Phillips, the question of whether or not God exists cannot be "objectively" answered by philosophy because the categories of truth and falsity, which are necessary for asking the question, have no application in the religious contexts wherein religious belief has its sense and meaning. In other words, the question cannot be answered because it cannot be asked without entering into confusion. As Phillips sees things, the job of the philosopher is not to investigate the "rationality" of belief in God but to elucidate its meaning.

Analytic philosophy of religion
As with the study of ethics, early analytic philosophy tended to avoid the study of philosophy of religion, largely dismissing (as per the logical positivists view) the subject as part of metaphysics and therefore meaningless. The collapse of logical positivism renewed interest in philosophy of religion, prompting philosophers like William Alston, John Mackie, Alvin Plantinga, Robert Merrihew Adams, Richard Swinburne, and Antony Flew not only to introduce new problems, but to re-open classical topics such as the nature of miracles, theistic arguments, the problem of evil, (see existence of God) the rationality of belief in God, concepts of the nature of God, and many more. Plantinga, Mackie and Flew debated the logical validity of the //free will defense// as a way to solve the problem of evil. Alston, grappling with the consequences of analytic philosophy of language, worked on the nature of religious language. Adams worked on the relationship of faith and morality. Analytic epistemology and metaphysics has formed the basis for a number of philosophically-sophisticated theistic arguments, like those of the reformed epistemologists like Plantinga. Analytic philosophy of religion has also been preoccupied with Ludwig Wittgenstein, as well as his interpretation of Søren Kierkegaard's philosophy of religion. Using first-hand remarks (which would later be published in //Philosophical Investigations//, //Culture and Value//, and other works), philosophers such as Peter Winch and Norman Malcolm developed what has come to be known as //contemplative philosophy//, a Wittgensteinian school of thought rooted in the "Swansea tradition" and which includes Wittgensteinians such as Rush Rhees, Peter Winch and D. Z. Phillips, among others. The name "contemplative philosophy" was first coined by D. Z. Phillips in //Philosophy's Cool Place//, which rests on an interpretation of a passage from Wittgenstein's "Culture and Value." This interpretation was first labeled, "Wittgensteinian Fideism," by Kai Nielsen but those who consider themselves Wittgensteinians in the Swansea tradition have relentlessly and repeatedly rejected this construal as caricature of Wittgenstein's considered position; this is especially true of D. Z. Phillips. Responding to this interpretation, Kai Nielsen and D.Z. Phillips became two of the most prominent philosophers on Wittgenstein's philosophy of religion.

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