Here at PhilosophyOfReligion.org, we have been asking philosophers of religion to say what our field is and does. Our blog is full of fascinating contributions of this kind. We prefer to ask and listen rather than stipulate and define; it’s how we live up to our intention to speak for the entire unruly world of philosophy of religion. Ultimately we hope to analyze the themes in these blog entries and present our findings to you.
So read the blog entries and learn about philosophy of religion from the experts who work in the field.
Wesley J. Wildman is a philosopher of religion working at Boston University, and founder of PhilosophyOfReligion.org.
Diane Proudfoot is Associate Professor of Philosophy at the University of Canterbury, New Zealand. We invited her to answer the question “What is Philosophy of Religion?” as part of our “Philosophers of Religion on Philosophy of Religion” series.
Defining philosophy of religion is an impossible task. Philosophy of religion is, to quote Ludwig Wittgenstein’s view of language, like ‘an ancient city: a maze of little streets and squares, of old and new houses, and of houses with additions from various periods; and this surrounded by a multitude of new boroughs’. The ancient quarters include Theravada Buddhism’s account of karma and Tertullian’s elevation of revelation over reason; and the medieval districts include Al-Ghazali on the happiness of faith and Moses Maimonides on the coercion of unbelievers. The new boroughs include Wittgenstein’s own comparison of the believer to ‘a tightrope walker’. Some older streets have fallen out of fashion in favour of new neighbourhoods such as feminist and comparative philosophy of religion. Current inhabitants of the city employ a variety of modern tools, for example hermeneutics and symbolic logic. They appeal to diverse source materials, for example ethnographic studies or linguistic analyses of scripture. They also have diverse aims, for example answering the ‘big’ questions (e.g. ‘Did God create life?’) or mapping similarities between religions in order to promote inter-faith dialogue. The locals include ‘folk’ philosophers (anyone talking about the ‘supernatural’ over coffee or the water-cooler), religious professionals (e.g. clerics practising authorized theology), and academic scholars. Some endorse a particular religion or religious world-view, while others reject the very idea of the supernatural. Definition is not possible: there are no (necessary and sufficient) conditions that define the activity—past, present, and future—of this dynamic city.
Jacqueline Mariña is Professor of Philosophy at Purdue University. We invited her to answer the question “What is Philosophy of Religion?” as part of our “Philosophers of Religion on Philosophy of Religion” series.
Philosophy of religion is a critical inquiry into the most fundamental questions of the meaning of human existence. Because positive historical religions have also engaged these questions, it is at least part of the task of philosophy of religion to critically assess those answers. This means that philosophy of religion must be sharply distinguished from both apologetics and theology. Yet more foundational to philosophy of religion, and critical to the possibility of all critical inquiry within this domain, is the development of categories grounding the manner in which the inquiry is to proceed. The clue to the development of these concepts must lie with our initial definition of the task before us: critical investigation into the meaning of human existence. In what follows I provide a sketch of what I consider the most important methodological and conceptual parameters guiding this investigation.