Abstract

Philosphy is not necessary to religion, and philosophy in the modern West proceeds without much reference to religion. In so far as religion is taken to be a matter of reverence for the traditional gods of place and people, its rites and stories are as resistant to philosophical analysis as are the works of poets and dramatists. Yet insofar as a religion makes claims about the nature of the real world, claims based on some allegedly special mode of access proper to that religion, then it is bound to come under critical scrutiny. The Socratic method of seeking an analysis of meanings and an exposition of modes of knowledge can be readily applied to any religious believers who claim to understand what religious concepts mean and who further claim that they know some of their beliefs to be true. Although Plato has Socrates participate in sacrifices to the gods, he never considers the rites of ancient Greek religion to be worthy of serious philosophical comment. Instead, he invented his own austere, mathematical, cerebral religion, the contemplation of the Good, which provides knowledge of how to live justly in society. Ever since that time, philosophers in the West have tended to invent their own vastly unpopular religions of intellectual supremacy, and to leave the mass of popular religion to superstition and illusion. Theologians, however, conscious of the need to provide some intellecutal basis for their faith, have tended to adopt the philosophical positions of a few, or even of a few hundred, years ago, and baptize them, sometimes very roughly, into the Christian or some other faith