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.