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U0 Religion 207 > Lecture 4: Philosophical and Theological Approaches 1 > Flashcards

Lecture 4: Philosophical and Theological Approaches 1 Flashcards

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1
Q

what are the 4 general stages of studying religion

A

premodern
modern
stage 3
post modern

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2
Q

what is included in stage one

A

theology and philosophy

classical and contemporary forms of theology and philosophy

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3
Q

what is included in stage 2

A

social sciences and history

classical and contemporary forms of social-scientific and historical analysis

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4
Q

what is included in stage 3

A

phenomenology

classical and contemporary phenomenologies of religion

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5
Q

what is included in stage 4

A

post-structuralism

contemporary forms of “ideology” critique

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6
Q

“Academic” study of religion begins with what

A

philosophical and theological speculation

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7
Q

what is Basicform of Academic” study of religion

A

Wisdomattainedthroughrationality

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8
Q

what does philosophia mean

A

loveof wisdom

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9
Q

to be a human is to be what

A

rational (aka Aristotle’s definition of human bein)

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10
Q

what is zoon logon echon

A

Aristotle’s definition of human being

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11
Q

what are the Key elements of The Philosophical Approach

A

Logical thinking
• Ascetic practice (“self-discipline”)
• Cultivation of moral virtues
• Mind’s relationship to the cosmos

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12
Q

what is Ascetic practice

A

self-discipline

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13
Q

for the The Philosophical Approach, Divide between what is particular to the West

A

Divide between “reason” (philosophy) and “faith” (religion) is particular to the West

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14
Q

when does the Divide between “reason” (philosophy) and “faith” (religion) is particular to the West begin

A

Begins with the early Greeks and peaks by the time of the Enlightenment (18th century).

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15
Q

do eastern cultures have the same Divide between “reason” (philosophy) and “faith” (religion) as the west

A

Eastern cultures don’t have such a split

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16
Q

what are the eastern words for “religion”or“philosophy”

A

they do not have words

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17
Q

what is “Darshana”

A

viewpoint, perspective, worldview

word associated with the eastern cultures and their lack of words for religion and philosophy

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18
Q

Why the Western emphasis on philosophical approach

A

“[T]here has been insufficient work on collating the history of Eastern
reflections on the human religious impulse” (R&H, p. 20)

The desire to cordon off thought from objects of study in the West (to develop a “discipline” separate from the “phenomena” it investigates) led to a unilinear development that isn’t as easily identifiable in a worldview (darshana) that doesn’t divide the world up in those terms

The study of religion, its categories and distinctions, grow from a Western concern to understand aspects of reality “separate” from one another

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19
Q

what were Early thinking of philosophical approaches

A

Speculation as “mythopoetic,” storytelling:
• Cosmogonies (stories about world origins)
• Hesiod (c.700sBCE): narrates about the gods, their origins and correlations with nature, natural forces, depicting their interaction with the cosmos in terms of a steady decline and ages of strife.
• Similar ideas in Eastern darshanas (Hindu“religious”texts,the Vedas, for example) that correlate divine powers with the natural world and cycles of time (yugas) marked by progressive deterioration. Interestingly, some of the gods share names and attributes with Greek counterparts (e.g., the Vedic god Varuna, associated with the sky, is cognate with the Greek god Ouranos/Uranus).

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20
Q

what was Early Greek thinking (regard to The Philosophical Approach)

A

Pre-Socratic philosophers (6th century BCE): shift from the mythopoetic to the “conceptual.”
Thales, Anaximander, and Anaximenes. “Naturalistic” expression of divine influence in the world. The gods = water, air, fire, etc.
• Anaximander (c.610-546BCE): the apeiron (formless essence), ineffable source, gives rise to the dualities we experience (hot/cold, wet/dry, etc.). Similar ideas appear in early Vedic texts (the Upanishads).
• e.g. Brahmin in Hindu traditions, from which all things emerge, and the Dao in early Daoism, from which all duality (Yin and Yang) emerges and returns.

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21
Q

what is meant by “Naturalistic” expression of divine influence

A

The gods = water, air, fire, etc

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22
Q

when did Anaximander live

A

610-546BCE

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23
Q

what is the apeiron

A

formless essence

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24
Q

what did Anaximander think

A

the apeiron (formless essence), ineffable source, gives rise to the dualities we experience (hot/cold, wet/dry, etc.). Similar ideas appear in early Vedic texts (the Upanishads

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25
Q

what do all things emerge from

A

Brahmin in Hindu traditions

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26
Q

when did Plato live

A

427-347

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27
Q

what did plato believe

A

bridge between mythopoetic speculation about the gods and the full-blown metaphysics of Aristotle: cosmogonic myths about the gods are the result of poetic imagination and do not qualify as true knowledge of the divine, the true form of the Good (not to be confused with God)

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28
Q

what are the 2 types of cognition

A

knowledge and opinion

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29
Q

what is knowledge divided into

A

Noesis (thought) and dianoia (reasoning)

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30
Q

what is reasoning

A

proud resting on the premises or assumption which are not themselves proved

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31
Q

what is thought

A

the highest form cognition

32
Q

what is the object of thought

A

forms (intelligible)

33
Q

what is the object of reasoning

A

mathematical object (intelligible)

34
Q

what is opinion divided into

A

pistis (belief, trust) and eikasia (imagining, conjecture)

35
Q

what is belief, trust

A

sense perceptipn

36
Q

what is imagining, conjecture

A

a poor imitation of sense perception

37
Q

what is the object of belief, trust

A

material objects (visible)

38
Q

what is the object of imagining, conjecture

A

images of material objects (visible)

39
Q

when was Aristotle

A

384-322 BCE

40
Q

the intelligibility of “God-talk” is ranked as what according to Aristotle

A

positive form of speculation that Aristotle calls theology (Metaphysics vi).

41
Q

aristotle believes what about theology

A

Theology is a theoretical philosophy that literally comes “after physics”; it is a form of metaphysics. Aristotle thus effectively and non-evaluatively discriminates talk about the gods from talk about nature

42
Q

what was Philosophy in the East like

A

The Vaisheshíka school (5th cent. BCE): views of physics that parallel early Greek thinkers like Leucippus (5th cent. BCE) and Democritus (c. 460 – c. 370 BCE). Unlike the Greeks, Vaisheshíka posited the units of nature as relative reality, not absolute reality

43
Q

who was Siddhartha Gautama

A

the Buddha

44
Q

when did the Buddha exist

A

5th cent. BCE

45
Q

what did the Buddha do

A

emphasizes ‘orthopraxy’ (right practice) as opposed to ‘orthodoxy’ (right belief) about reality. Speculation concerning reality causes us to cling to impermanence which leads to suffering. Reality is transient and impermanent. This teaching is enshrined in the Four Noble Truths and the Eightfold Path

46
Q

what did Buddhist schools do

A

translate the Buddha’s practice into philosophical categories

47
Q

when did Nagarjuna live

A

c. 150-c.250 CE

48
Q

who is Nagarjuna

A

founder of the Madhyamaka school of Mahayana Buddhism

49
Q

what is the “Great Vehicle”

A

founder of the Madhyamaka school of Mahayana Buddhism

50
Q

what do buddhist schools do

A

Developed the Buddha’s idea of impermanence in terms of “emptiness” (sunyata), the emptiness of all things, and how nothing arises or exists independently (pratityasamutpada)

51
Q

Hindu schools that move from practice to what

A

speculation

52
Q

when did Shankara live

A

788-820CE

53
Q

who was Shankara and what did they do

A

indian philosopher
Advaita Vedanta school (non-dualism): expounds
“esoteric” teachings about ultimate truth: Brahman or ultimate reality

54
Q

what is “Nirvana Brahman”

A

ultimate reality “without qualities”
I.e. nothing can be attributed o or said about this dimension of reality. It is supremely real, ineffable.
Nirvana Brahman is “concealed,” “hidden” in

55
Q

what is Saguna Brahman

A

ultimate reality we can and do know by virtue of existing. This dimension concerns reality ‘with qualities’, which the teachings and practices are about. This is the plane of dharma, which describes and relates to ultimate reality in ways we might categorize as religious (see “Categories” slide in “Orientation” group). Knowledge and practice in this plane allows us to escape the world of ignorance

56
Q

what is Western philosophy through the middle ages

A

“Revelation” complicates the issue of how reason and faith relate
Effectively: philosophy becomes theology

57
Q

what are the 2 types of theology in western philosophy

A

one dependent on reason (as in Aristotle) and one dependent on faith (as in the Abrahamic traditions)

58
Q

The world view supporting “theology” in ancient Greece is different than what

A

supporting the Abrahamic faiths (Judaism, Christianity, and Islam

59
Q

medieval expressions of faith try to what

A

harmonize reason and faith (western philosophy)

60
Q

when was Thomas Aquinas

A

1225-1274

61
Q

what did Thomas Aquinas do

A

combined philosophy and theology

62
Q

Method becomes an explicit preoccupation with who

A

Aquinas

63
Q

what is Disputatio (Thomas Aquinas’ thing)

A

a way of organizing an argument, a dispute.

64
Q

flip card and just read

A

The world of the summa occasioned this heightened appreciation of objects (summa: the ‘sum total’ of topics following a cycle that moves from infinity, with the existence of God, to finite time, the creation of the world, the human condition, God’s solution, back to infinity, union with God). Aquinas’s Summa Theologica is prefaced with ten methodological-type questions concerning the nature of theology (see myCourses reading)

65
Q

what was muslim theology in 10th and 11th centuries

A

Muslim natural philosophers (hukama) developed medicine,
astronomy, and mathematics unparalleled in the Christian West

Medieval speculation was made possible by preserving, commenting on, and engaging the thought of ancient Greek thinkers as Plato and Aristotle translated by Muslim thinkers

66
Q

when was Averroes/IbnRushd

A

1126-1198

67
Q

what did Averroes/IbnRushd do

A

commentariesofAristotlewereterribly influential on Aquinas

68
Q

when did Avicenna/IbnSina live

A

980-1037

69
Q

what did Avicenna/IbnSina do

A

was also an important for bearer in this regard (influencing both Muslim and Christian scholastics)

70
Q

when was Al-Ghazali alive

A

1058-1111

71
Q

what did Al-Ghazali and Jewish thinker Moses Maimonides do

A

were also pivotal figures in the resurgence of Aristotle’s thought in Abrahamic theology

72
Q

when was Jewish thinker Moses Maimonides alive

A

1135-1204

73
Q

Medieval speculation was made possible by preserving, commenting on, and engaging the thought of ancient Greek thinkers as Plato and Aristotle translated by Muslim thinkers. which included;

A

Averroes/IbnRushd
Avicenna/IbnSina
Al-Ghazali (1058-1111) and the Jewish thinker Moses Maimonides

74
Q

Classical philosophical and theological approaches are what

A

prescriptive
emancipatory
speculative

75
Q

what is prescriptive

A

they advocate a class of metaphysical and/or religious ideas forged by speculative reason and/or attained by faith— oftentimes aided by revealed truths

76
Q

what is emancipatory

A

they provide means by which the human condition is not only addressed but also transformed

77
Q

what is speculative

A

they are theoretical discourses with prescriptive and emancipatory aims

U0 Religion 207 (9 decks)

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