PHILOSOPHY OF RELIGIOUS KNOWLEDGE
By Aliakbar Rashad
Abstract
Once we come to a coherent cognitive system based on religion understanding logic, we need to conduct a series of philosophical and rational-comprehensive studies in order to analyze the nature and specifications of the said system, to find out how it is formed and developed, to find out its different kinds of changes and reasons thereof, to examine its truth and to find out its cognitive value, and further to find out probable errors therein and reasons thereof, and to compare different approaches to religious knowledge and other general issues of “religious knowledge phenomenon”. Such studies should be organized in terms of an independent knowledge, which we call “Philosophy of Religious Knowledge”.
Therefore, Philosophy of Religious Knowledge will be a science in charge of rational-comprehensive studies on “the results of justified researches for exploring religion”.
Philosophy of Religious Knowledge is found among correlated philosophies and is a philosophy correlated to science and knowledge.
Despite the wide scope of the Philosophy of Religious Knowledge in view of its subject and the extraordinary importance of discussions therein, this invaluable knowledge has not been developed in terms of an independent knowledge in the world of Islam and elsewhere yet. However, some problems and discussions related to the Philosophy of Religious Knowledge can be found throughout former and current works on religion sciences, more or less.
This article aims to present the necessity of the establishment of the Philosophy of Religious Knowledge and to explain the important topics and problems discussable in terms of this science.
Keywords:
Religious epistemology, religious knowledge, correlated philosophy, philosophy of religious knowledge, religion understanding logic, religion exploration, religion, knowledge
Introduction:
This article aims to analyze the necessity of the establishment and development of a new science called “Philosophy of Religious Knowledge”. In order for this suggestion to be duly explained and the objective of this article to be well met, a good number of issues are needed to be discussed, although briefly:
1- Definitions of “Religious Knowledge”, “Religion Understanding Logic”, and “Philosophy of Religious Knowledge”
2- Explanation of the backgrounds and necessities of the establishment and the development of the Philosophy of Religious Knowledge, and explanation of the valuable results of this knowledge in the domain of researches on religion
3- Structure of the discussions and problems of the Philosophy of Religious Knowledge
Now, we come to the above said items in more details:
1- Definition:
Valid conditions in view of religion understanding basics, logic, and process are supposed to be met in order to come to “religious knowledge”. However, not to be too strict, results of the methodological efforts and endeavors of any qualified scholar in the interpretation of religion can be called “religious knowledge” as a whole. Further, from the lexicological point of view, single phrases and sentences learnt from exposure to religious resources are called knowledge, but “religious knowledge” is obtained once knowledge is accumulated, organized, and collectively identified. Therefore, by religious knowledge we mean “results of justified and systemic researches for exploring religious learning and propositions, developed in terms of a systemized knowledge”.
From a more or less general point of view, “religion understanding logic” can mean any method claiming, or at least meriting, to explore religious learning and propositions.
Once we come to a systematized knowledge based on clear basics, using a specific methodological system for understanding religion and exploring religious learning and propositions, we need to perform a series of rational-comprehensive studies in order to analyze some philosophical questions about it, such as the “nature” and “specifications” of the said system, “how it is formed and developed”, its “different kinds of development” and “reasons thereof”, its “truth-examination” and “cognitive assessment”, “probable errors therein and reasons thereof”, “cognitive comparison of different approaches thereto”, and other general orders of this cognitive phenomenon. Such studies should be organized in terms of an independent science, which we call “Philosophy of Religious Knowledge”. Therefore, “Philosophy of Religious Knowledge” will be the “science of rational-comprehensive studies on religious knowledge”.
In a general classification, philosophy can be divided into pure philosophy (general) and correlated philosophies (specific). Correlated philosophies are in turn classified to philosophies correlated to sciences and philosophies correlated to affairs (of course systemized affairs which merit proper philosophical problems). Philosophies correlated to sciences are mostly of the second type knowledge. Philosophy of religious knowledge is a philosophy correlated to science and knowledge.
Despite the wide scope of the philosophy of religious knowledge in view of its subject and the diversity and plurality of questions therein and in spite of the extraordinary importance of discussions therein, this valuable philosophical knowledge has not been developed in terms of an independent knowledge anywhere in the world yet, although some problems and discussions related thereto can be found within the current works of philosophers, especially religion philosophers, and religion scholars, especially commentators of the Holy Koran and Tradition, more or less.
2- The Necessity and Result of the Establishment of the Philosophy of Religious Knowledge
A good number of necessities are behind the establishment of the philosophy of religious knowledge, including the following:
1- Religious knowledge, in terms of knowledge of great value, importance, and challenge, is of inherent importance.
2- Numerous results are expected from the discussions of this newly-developed knowledge in the fields of cognition and religion research and practice. To be added that religious knowledge, from the general point of view, is saint knowledge in view of most persons and societies and is a part of religious belief as a substitute to noumenal religion. On the other hand, it is one of the oldest and the most effective cognitive systems in man’s life.
3- Researches on religion, which mostly lead to the production of religious knowledge, are still among the widest and most dynamic scientific and cognitive efforts in our era, in terms of which hundreds of intellectual schools and movements, sciences, and scientific systems have emerged and continued life, and this process will continue forever.
4- Further, cognitive issues, in general, and religious knowledge issues, in particular, are among main domains, and even the most important domain, of challenge among scientists and scholars all around the world. Many evidences show the increasing depth and development of these challenges, so that one can easily find out that “understanding” and “practicing” religion is becoming a main concern of humanity.
5- More important than what said so far, the results of the rational-comprehensive analysis of religious knowledge have meaningful effects of the correction of knowledge on religion. These results can be used for the correction of religion understanding logic.
The above materials show us the importance and the necessity of studying and explaining religious knowledge, which is the task of the philosophy of religious knowledge.
3- Logical-Cognitive Structure of the Discussions of the Philosophy of Religious Knowledge
Most discussions of religious knowledge may be designed in terms of “realized religious knowledge systems” and “optimal religious knowledge systems” (obtained from valid basics and optical logic). This is of course possible when we consider discussions on the unrealized (optimal) religious knowledge as discussions of knowledge philosophy.
Main topics and discussions of the science “Philosophy of Religious Knowledge” are as follows:
First Topic: the method of studying religious knowledge
The analysis of the “general orders” of phenomena should be done in a rational-comprehensive manner, because of the cognitive-philosophical nature of these discussions. The study of the religious knowledge is subject to the same method. However, use of induction for gathering evidences, reference to sacred texts, and inter-religious view in subjects such the evaluation of religious knowledge has no inconsistency with the rational-comprehensive method.
Second Topic: The Essence of the Religious Knowledge
1- Religious knowledge criterion/criteria
2- The definition of religious knowledge from the general point of view (results of the methodological efforts of any qualified scholar, based on specific basics, for exploring religious learning and propositions, developed in view of a systematized knowledge)
3- The definition of religious knowledge from the particular point of view (the knowledge obtained out of the application of the “religion understanding logic” suggested by this author)
4- Specifications of different kinds of religious knowledge (taking into consideration any differentiating point which forms the nature of religious knowledge systems), especially in view of their:
4-1 Systematized or non-systematized nature
4-2 Stability and development
4-3 Real (status of affirmation: conformity with the institutional real – when understanding comes to what God means) or non-real nature
4-4 Realistic (status of affirmation: presentation of external realities by religious knowledge propositions) or non-realistic nature
4-5 Certainty or speculation
Third Topic: Typology of Religious Knowledge
Different knowledge systems originated from each religion can appear in different forms, including diachronic and synchronic forms.
Religious knowledge systems in different religions can be classified in different forms and under different titles. For instance, the typology of religious knowledge systems in view of Islam is as follows:
Two remarks:
1- For reasons, which may not be approached here, the non-conjunct classification of religious knowledge systems is so difficult and even impossible.
2- Given the fact that religious knowledge typically consists of different propositions and syllogisms, from the point of view of resources, materials, and so on, the propositions and syllogisms of each religious knowledge system can be classified in different kinds as well.
Fourth Topic: Ontology of Religious Knowledge
Under the topic of the ontology of religious knowledge, we can talk in two levels:
1- Ultra-system orders (focused on ontological orders of systems as system)
2- Ultra-proposition orders (focused on ontological orders of religious knowledge propositions)
Questions such as the following may be asked on the ontology of religious knowledge:
– Are all systems and propositions real, unreal, or dual?
– Are all systems and propositions relative, real, or dual?
– Are all systems and propositions of first class knowledge, of second class knowledge, or dual?
Fifth Topic: Cognitive Evaluation of Religious Knowledge
1- The possibility and non-possibility of religious knowledge
2- The relation of religious knowledge with actual religion (the amount of the affirmative realism of religious knowledge propositions in different systems and domains [believes, religious science, ethics, orders], religious knowledge geometry)
3- The criterion of the truth of religious knowledge (in different cognitive systems)
4- The interactive and contradictory relations of religious knowledge with other kinds of knowledge (religious knowledge and scientific knowledge, religious knowledge and intuitive knowledge, religious knowledge and philosophical knowledge, etc)
Sixth Topic: Origins and Development of Religious Knowledge
1- The definition of the origins and development of religious knowledge
2- Explanation of the origins and development of religious knowledge in different (religious knowledge) systems
3- Explanation of the origins and sources of religious knowledge based on Knowledge Development Triangle Structure Theory, Ibtena Theory, and optimal religion understanding logic
Seventh Topic: The Generation of Religious Knowledge
1- The definition of the generation of religious knowledge
2- Explanation of the process and the mechanism of the generation of religious knowledge based on different theories
3- The explanation and proving of “Ibtena Theory” (Mokhtar Theory on the generation, development, evolution, and retrogression of religious knowledge)
Eighth Topic: Development of Religious Knowledge
1- The definition of the development of different types of religious knowledge
2- Explanation of the process and mechanism of the development of religious knowledge based on different theories
3- Different kinds of the development of religious knowledge
4- The classification of the different causes of the development of religious knowledge
5- The criterion of the progressive or retrogressive developments of religious knowledge
Ninth Topic: Religious Knowledge Geometry
1- The definition of the geometry of religious knowledge
2- Sides and areas of religious knowledge
3- Structure of religious knowledge (constitution of religious knowledge) based on different theories
4- Mokhtar Theory on the geometry of religious knowledge based on Ibtena Theory (the pyramid-network shape of the structure of religious knowledge)
Tenth Topic: Applications of Religious Knowledge
1- The logical (methodical) application of religious knowledge in the design of the optimal “religion understanding logic”
2- Cognitive applications of religious knowledge
3- Faith and ideal applications of religious knowledge
4- Practical (living) applications of religious knowledge
Final Topic: Evaluation of Religious Knowledge
1- Pathology of religious knowledge
2- Typology and classification of harms and damages
3- Evaluation system and different measures of religious knowledge
4- Methods of removing damages and preventive measures against damages
Important Remarks:
1- Rational-comprehensive research on sciences originated from the Holy Koran and tradition and even from reliable religious resources can be done under the philosophy of religious knowledge (taking into consideration the requirements of each science).
2- Two topics from among the topics on the Philosophy of Religious Knowledge are the most important objectives of the Philosophy of Religious Knowledge:
2-1 The generation of the religious knowledge, which examines the process of different origins and sources effective in the generation of religious knowledge and analyzes and classifies them
2-2 The development of religious knowledge, which is in charge of the inductive analysis of the reasons and different kinds of development in religious knowledge and further, in charge of the evaluation of development theories and presentation of an optimal theory
Basically, even the problem of the “nature of religious knowledge”, i.e. the analysis of the nature and specifications of religious knowledge, can be approached in terms of the two above topics. The problem of the pathology and “deviation of religious knowledge” is also somehow related to the same two topics. The cognitive value of the religious knowledge is based on the same two problems as well. Most challenges in the two latest decades in Iran and previously in some other parts of the world of Islam, and more previously in the West, which still exist, are about the same two problems. Other problems are somehow taken from or related to these two problems and are answers to them.
3- The problem of the generation of religious knowledge is, on the one hand, related to the philosophy of the logic of the exploration of religious learning and propositions and to the philosophy of religion understanding logic, and on the other hand, to the philosophy of religious knowledge. Therefore, three sciences meet in this problem: 1- Religion Understanding Logic, 2- Philosophy of Religion Understanding Logic, and 3- Philosophy of Religious Knowledge. On the other hand, the basic theory, on which the logic of the exploration of religious propositions is based, is crucially affected by the answers of the two said correlated philosophies to this very problem.
In other words, the “fundamentals of the logic of the exploration of religious learning and propositions” traditionally analyze the generation, evolution, and development of religious knowledge, in order to establish the principles of the science of the “Religion Understanding Logic”; the science of the “Religion Understanding Logic” (suggested by the present author) is formed once we accept the message-like pattern of religion, based on the methodological resultant of the nature and the specifications of the sides of religious message, and the “Philosophy of Religious Knowledge” approaches the rational-comprehensive analysis of religious knowledge phenomenon – which is the result of the methodological application caused by message-like process of religion – and further the generation and development of the understanding of religion and religious knowledge. Therefore, all these three sciences meet in the “fundaments of the development of the exploration/understanding of religion” and the “problem of the generation of religious knowledge”.
4- If asked how knowledge of religion is developed, we would answer (based on Ibtena Theory): through arranging and adopting functions and applications of the Five Principles (Principles of Knowledge of Origin, Divinity, Anthropology, Epistemology, and Knowledge of Territory). When we talk about religious knowledge (and not knowledge of religion), we want to find out to what extend religious knowledge is under the effect of the said principles and to what extend factors are effective in the emergence and development of religious knowledge, right or wrong. Therefore, it is necessary to review the similarities and differences of the three sciences, i.e. “Religion Understanding Logic”, “Philosophy of Religion Understanding Logic”, and “Philosophy of Religious Knowledge”. This review will lead us to valuable cognitive conclusions.
This short article is not a place for discussing on the said similarities and differences and so, we leave it to another occasion. In Section 3 of the book “Religion Understanding Logic”, I have analyzed some little part of the many issues related to the similarities and differences between “Religious Knowledge Philosophy” and “Religion Understanding Logic”.
The End
April 05, 2010