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The third major benefit of philosophy for Bahá’ís is that a philosophical understanding of the Writings facilitates dialogue with other religions and influential schools of thought. Shoghi Effendi recognizes the importance of “correlating philosophy with the Bahá’í teachings” (Unfolding Destiny, p. 445) and also states in a letter written on his behalf,
It is hoped that all the Bahá’í students will follow the noble example you have set before them and will, henceforth, be led to investigate and analyse the principles of the Faith and to correlate them with the modern aspects of philosophy and science. (Compilations, Scholarship, p. 17)
In other words, the Guardian recognizes the importance of comparing the Writings to the intellectual activities of our time. Not doing so risks isolating Bahá’u’lláh’s Revelation from the deliberations of the day and that inevitably hinders teaching activities; it would also make the Faith appear less credible in the public mind since many people might conclude that the Writings have little or nothing to contribute. Since we believe that Bahá’u’lláh is the Manifestation for this age, and that His Revelation provides the healing solutions to humankind’s most serious difficulties, then relating the Writings to contemporary intellectual and religious currents seems imperative. This brings us to the question of what philosophy can do to help.
Let us begin by asking what is meant by a ‘philosophic understanding’ of the Writings; there are, after all, other ways of understanding them. A philosophic understanding seeks to discover what the Writings say explicitly or implicitly about certain subjects, but especially about topics related to metaphysics and ontology, epistemology, ethics, philosophy of man and philosophy of history and political and social philosophy. It seeks to elucidate the foundational principles which underlie and inform or shape the teachings on these (and other) subjects. Second, a philosophical understanding seeks to identify and study the explicit and hidden connections among the teachings, so that we can discern more of the underlying unity of the Writings, i.e. their organic, interdependent structure. Knowing these implicit connections enhances not only enhances our understanding but also improves our application of the teachings.
A philosophical understanding of the Writings is especially useful in dialogue with religious traditions and intellectual schools that have well developed philosophical foundations.
Christianity, whose philosophical heritage goes back almost 2000 years, has a well developed philosophical tradition in its three main branches. Jewish philosophy goes back at least as many years (to the time of Philo) and has been actively developed ever since in a variety of schools. Islam also has a very rich philosophical tradition, one that has sparked renewed interest in recent years. Christian, Jewish and Islamic thought is heavily influenced by Greco-Roman thought and especially by Plotinus whose work is currently undergoing a tremendous revival; this, of course can be another area of study for Bahá’í scholars. In the Far East, there are the incredibly rich philosophical heritages associated with the numerous forms of Buddhism and Hinduism in both their historical and contemporary forms. The growing world-wide influence of Buddhism lends comparative studies of Buddhism and the Bahá’í Writings a special interest. Furthermore, in the contemporary world, there are exciting possibilities of establishing dialogue with a breath-taking variety of influential schools and movements: existentialism, in both its theistic and atheistic forms, process philosophy, general systems theory, postmodernism, Neoplatonism, the philosophy of science and Neo-Thomism in its diverse forms.
Facilitating such dialogue requires a philosophical understanding of the Writings because without such understanding, discussions are likely to remain at the surface level without really penetrating down to the deeper principles, assumptions and reasoning processes that shape the more overtly evident beliefs and world-views. Inevitably, this limits how far dialogue and mutual understanding can go, not only in the exploration of differences but more important from a Bahá’í point of view, the exploration of similarities and convergences. The latter, after all, give explicit evidence for the teaching of the essential unity of all religions. It almost goes without saying that if we do not comprehend the deeper aspects of beliefs and teachings, we cannot really understand which adherents to these faiths or philosophical schools act as they do. Facilitating world unity will be all the more difficult for this lack.
The second major benefit of philosophy is that it can improve our ability to teach and defend the Writings in a convincing, rational manner. ‘Abdu’l-Bahá tells us that “in this age the peoples of the world need the arguments of reason.” (Some Answered Questions, p. 7), and, even more strongly, states:
If religious belief and doctrine is at variance with reason, it proceeds from the limited mind of man and not from God; therefore, it is unworthy of belief and not deserving of attention; the heart finds no rest in it, and real faith is impossible. How can man believe that which he knows to be opposed to reason? Is this possible? Can the heart accept that which reason denies? Reason is the first faculty of man, and the religion of God is in harmony with it. (The Promulgation of Universal Peace, p. 231; emphasis added)
Elsewhere he says,
If a question be found contrary to reason, faith and belief in it are impossible, and there is no outcome but wavering and vacillation. (The Promulgation of Universal Peace, p.181; emphasis added)
The first idea that stands out in these passages is that according to ‘Abdu’l-Bahá, faith and reason are not opposed to each other and that the heart needs reason for genuine faith to develop. Indeed, reason is a necessary (though not sufficient) condition for faith and the spiritual life of the heart. Therefore, precisely because “the peoples of the world need the arguments of reason,” it is important for Bahá’í teachers to be able to present the Writings in a clear and rational manner, supporting the teachings logically with quotes from the Writings as well as additional explanations. This, of course, also requires the teacher to have a rational understanding of the Writings – and this is exactly where both a knowledge of philosophy and the mental training it provides can be extremely useful. If our teaching efforts are not clearly thought through, a seeker may feel confused by the Writings; such confusion can only undermine confidence in them and this, in turn, inhibits the growth of faith: “Can the heart accept that which reason denies?” I think that from direct personal experience, we all know that a clear and rational explication of the Writings makes them more attractive and persuasive both to established Bahá’ís and to seekers. Well-reasoned explications provide credibility, especially in an age inclined to be very critical of religions.
In an age inclined to be very critical of religion, philosophy is also useful because it strengthens our efforts at apologetics, i.e. defending the Writings against various forms of criticism, some of which can be quite sophisticated. The importance of apologetics to the Faith was made clear by the success of Making the Crooked Straight which by itself reversed decades of governmental prejudice against the Bahá’í Faith in Germany. This book examined the critical arguments in a systematic manner, showing how the vital information had been distorted or omitted and by showing how criticisms were poorly reasoned in various ways. By casting serious doubt on the credibility of various critics, this book persuaded scholars and government officials to change their minds about the Faith.
Philosophical training is highly useful for apologetics because such training sharpens our skills in analysing the implicit presuppositions as well as the actual reasoning process that shapes an argument. Exposing how these presuppositions and subsequent arguments are flawed helps us demonstrate the inherent rationality of the Faith as well as enhance its credibility. The more reasonably a Bahá’í teacher can answer critiques and challenges – say, in a Fireside – the less likely the seeker will conclude that the Writings are insufficient as a guide for life in the contemporary world. Even if the seeker is not immediately convinced by a reasonable explanation, the simple fact that such an explanation is available adds to the credibility of the Faith. I have personally seen this process at work, not only in Firesides but also at my first university, a Catholic institution, where I saw clergy answering genuinely tough questions in a rational (Thomistic) way, and, thereby, keeping many young people in the Church. They gave me my first lessons in the power of apologetics, and I think we Bahá’ís should not hesitate to make use of good examples: “If we are lovers of the light, we adore it in whatever lamp it may become manifest” (The Promulgation of Universal Peace, p. 152).
Having seen that the Bahá’í Writings actually encourage philosophical studies, it is only natural to ask about the benefits of such studies. As I see it, there are three ways in which philosophy can help us in our lives as Bahá’ís. Philosophy can help us (1) gain a better understanding of the Writings themselves, and most notably those numerous passages which are of a specialized philosophical nature; (2) improve our ability to teach, explain, and defend the Writings; (3) facilitate dialogue and bridge-building with other faiths and various influential intellectual schools especially those with highly developed philosophical foundations, e.g. Judaism Catholicism, Islam, existentialism and Marxism. Our personal development and our ability to serve the Faith are enhanced.
The first benefit of philosophical studies is that they improve our understanding of the Writings, and particularly those numerous passages which are philosophical in nature. This benefit is conferred indirectly and directly. Indirectly, philosophical studies sharpen our thinking skills, which, like any other human capacity must be exercised or they will weaken. As ‘Abdu’l-Bahá says, “Everything is either growing or declining” (Some Answered Questions, p. 223) and our intellectual skills are no exception. Here are some of the vital reasoning skills we use when studying the Writings: understanding reasoning and arguments; identifying implicit connections among seemingly unrelated ideas; analyzing analogies and metaphors; identifying underling principles and presuppositions; drawing inferences and asking penetrating questions. (Remember the Feast of Questions!) When we apply these various intellectual skills and our philosophical knowledge to the Writings our comprehension inevitably increases.
This becomes especially evident when we encounter passages that are clearly philosophical in nature. For example, in discussing the immortality of the soul, ‘Abdu’l-Bahá says,
Some think that the body is the substance and exists by itself, and that the spirit is accidental and depends upon the substance of the body, although, on the contrary, the rational soul is the substance, and the body depends upon it. If the accident—that is to say, the body—be destroyed, the substance, the spirit, remains. (Some Answered Questions, p. 239)
If our comprehension of this passage is to penetrate below the surface level, we must have at least some knowledge of the philosophical terminology involved, e.g. “substance” and “accident.” Indeed, if we probe even more deeply, we will also be able to see that ‘Abdu’l-Bahá’s statement shows how to resolve the famed mind-body that has dogged neuroscience and philosophy for so long. Furthermore, a grounding in philosophy can also facilitate our understanding of the various proofs of God that ‘Abdu’l-Bahá offers in Some Answered Question and The Promulgation of Universal Peace. Such understanding is especially useful in our times when militant atheism is gaining in popularity. Finally, philosophical knowledge deepens our comprehension of ‘Abdu’l-Bahá’s arguments against metaphysical materialism, pantheism and Christian incarnationism as well as our understanding of his teachings on epistemology and the ontological issues involved in the doctrine of emanation. Finally, it is worth noting that some philosophical background assists us in seeing more of the underlying connections that unify the teachings into one coherent whole that provides guidance for thinking and living in the new age.
It’s only appropriate to begin a blog about philosophy, the Bahá’í Writings and the Philosophy Special Interest Group with questions: Why philosophy? What can philosophy do for us as individual Bahá’ís and for the Cause as a whole? Why a Philosophy SIG? Why not do something else of more immediate value? Besides, isn’t philosophy just something that “begins and ends in words”? (Unfolding Destiny, p. 445).
No doubt those of us with an interest in philosophy have asked ourselves these questions and heard them asked by family, friends and acquaintances. So, I shall try to outline some answers in hopes that readers will add others that we can reflect on and discuss.
For this, the first of my entries, I’ll start with the one I’ve heard the most – the partial quote from Shoghi Effendi. Here’s the full statement:
Philosophy, as you will study it and later teach it, is certainly not one of the sciences that begins and ends in words. Fruitless excursions into metaphysical hair-splitting is meant, not a sound branch of learning like philosophy.” (Unfolding Destiny, p. 445.)
One thing is clear from this: the Guardian is obviously not objecting to philosophy per se but only to certain styles of philosophizing, apparently those marked by exaggerated emphasis on technique and procedure. Indeed, he praises philosophy as a “sound branch of learning.” In the same vein, he states,
It is hoped that all the Bahá’í students will follow the noble example you have set before them and will, henceforth, be led to investigate and analyse the principles of the Faith and to correlate them with the modern aspects of philosophy and science. (Compilations, Scholarship, p. 17)
Not only does this provide an excellent recommendation for the study of philosophy but it also provides a clear direction in which to take our studies, namely, correlation with “modern aspects of philosophy.” This opens up a lot of possibilities. Finally, we should note that ‘Abdu’l-Bahá also recommends the study of philosophy:
All mankind must be given a knowledge of science and philosophy — that is, as much as may be deemed necessary. All cannot be scientists and philosophers, but each should be educated according to his needs and deserts. (The Promulgation of Universal Peace, p. 108).
He recognizes that not every one can be turned into a ‘philosopher’ but he does recognize that some level of philosophical knowledge is necessary for all.
In reflecting on the subject of philosophy and the Faith, we should remember Shoghi Effendi’s statement that the Faith is a “living religion” and “not merely a philosophy.” (Arohanui, p. 88). We must not fall into the trap of reductionism, i.e. of treating the Writings as philosophical text for debate for its own sake; the Writings are not just a series of prompts for discussion. Rather, they are divine revelation for understanding in as much depth as we can and for application in our lives. Yet undoubtedly, the Writings have philosophic aspects, just as they have social, economic or psychological aspects. Of course, as divine revelation the Writings transcend all of these necessarily partial approaches.
In my next entry I’ll discuss the benefits that a philosophical study of the Writings can provide.
Welcome to the website of the Philosophy Special Interest Group (SIG) of the Association of Bahá’í Studies. The purpose of this website is to make available papers that have been presented at the annual conferences of the Association for Bahá’í Studies (ABS). Inspired by the following words from ‘Abdu’l-Bahá, we may think of this website as an intellectual garden:
Consider the flowers of a garden: though differing in kind, colour, form and shape, yet, inasmuch as they are refreshed by the waters of one spring, revived by the breath of one wind, invigorated by the rays of one sun, this diversity increaseth their charm, and addeth unto their beauty. (‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, 291)
Here we will find many and various flowers of thought all of which are grounded in the revelation of Bahá’u’lláh but all of which manifest this revelation in a different way. Making these papers available will accomplish four things. First, it will build a public record of what has actually been accomplished by the Philosophy SIG at ABS.
Second, it will permit those who could not attend the Bahá’í Studies conference or the Philosophy SIG sessions to read the various papers. In addition, it will allow those who did attend to refresh their memories of what was said.
Third, it will encourage response papers, discussion and blogging about the subjects raised in the presentations, or even other matters related to philosophy and the Bahá’í Writings. Hopefully such discussions will become on-going year-round debates since the Writings are incredibly rich with resources for such studies and discussions.
Finally, it is hoped that the site will inspire more Bahá’ís and seekers with philosophical interests to present papers (no matter how short) at future Association for Bahá’í Studies conferences. We need more flowers in the garden!
Ian Kluge,
Philosophy SIG Coordinator
by Mikhail Sergeev, Ph.D.
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Epistemological Views of ‘Abdu’l-Bahái
“Whatever the intelligence of man cannot
understand religion ought not to accept.”
‘Abdu’l-Bahá
Introductory Remarks
It became traditional in modern philosophy to begin the exposition of any philosophical
system with a thinker’s take on epistemological issues. The son of the founder of Bahá’í Faith and
the leader of the new religious movement after the death of his father, ‘Abdu’l-Bahá was not a
systematic philosopher and he did not write a treatise on the theory of knowledge. He touched upon
epistemological problems, however, in the context of various religious and philosophical topics he
had been discussing in many of his talks and books.
Continue reading Epistemological Views of Abdu’l-Baha
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