Christian Philosophy in General


…can be found here. With the troubling news of a federal judge upholding the expulsion of Julea Ward from her graduate counseling program because of her Christian convictions, such an update is a bit more encouraging.

This month the journal Modern Theology is given over to a discussion of Charles Taylor’s important account of secularism: A Secular Age. I have linked to some of the more interesting pieces within the volume, apropos of our exploration of the relationship between philosophy and theology in a previous post.

How much can a philosopher do? - Fergus Kerr

History, belief and imagination in Charles Taylor’s A Secular Age – Graham Ward

‘Long live the weeds and the wilderness yet’: Reflections on A Secular Age - Stanley Hauerwas and Romand Coles

The Response of a Theologian to Charles Taylor’s A Secular Age – Gregory Baum

The Deep Conditions of Secularity – Hent de Vries

Challenging Issues about the Secular Age - Charles Taylor

In his Einführung in die Metaphysik, Martin Heidegger glibly incorporates the throw-away line: “A ‘Christian philosophy’ is a round square and a misunderstanding.” Undoubtedly, such an attitude develops out of an underlying hermeneutics of suspicion which totalises any Christian account of metaphysics under the auspices of a so-called ‘onto-theology’. That is to say, if the correct attitude for the philosopher is to wonder at the question, “Why is there something rather than nothing?”, then the Christian doctrine of creation can only ever lead the Christian philosopher to a simple answer: God. Whether or not Heidegger is right on this count (which is by no means a given and would form an interesting topic of discussion in itself), the question remains: ‘What might a Christian philosophy look like?’ I suspect any answer to this question will have to hinge upon something like a (probably tedious) phenomenological study (à la Heidegger himself) of the definitions and etymologies of both ‘philosophy’ and ‘theology’. Without wanting to descend into the abyss in precisely this manner, it seems timely to work through some of the issues that might be pertinent to an internet site whose name juxtaposes two such terms.

 It would be easy enough to develop something like a workable definition of the terms at hand in terms of ‘thinking’ – philosophy thinks thought, theology thinks faith (or espouses ‘faith thinking’). Whilst this might be a helpful definition (I myself have used such a distinction), the supposition is that ‘philosophy’ and ‘theology’ are within different theoretical categories and so neither impinge upon the other. That is to say, philosophy is simply relegated to the area of epistemology which itself facilitates something like ontological thought, but which can only be done theologically because any philosophical account of ontology runs the risk of a form of natural theology (Karl Barth turns in his grave). Thus, such an account of the relationship between philosophy and theology properly falls into what Gilbert Ryle has called a ‘category mistake’ – the framing of the question entails concrete decisions with respect to the content of the things questioned that proleptically develops an answer to the question before the question is even approached.

 To this end, I would suggest that Heidegger is partially right – one cannot simply squash together a philosophy and a theology wholesale without doing violence to one or the other. (That said, should the relationship be framed as above, it would seem fair that philosophy could develop an epistemology which becomes useful for a theological account of reality. Nevertheless, it would seem as though theology takes up where philosophy ‘leaves off’ and, it could be argued, the suppositions of the philosopher would have to become the concerns of the theologian. More of this below) That is to say, any account of the trajectory of a philosophy, however vague, contains something like ontological implications somewhere down the line. Returning to Heidegger, a Christian doctrine of creation affects one’s account of reality; a philosophical account will ultimately tend towards making some (different?) kind of ontological commitment (even in the negative). Already, the amalgamation of the two undertakings seems problematic.

 As is becoming obvious, if philosophy and theology are seen as existing in competition, then there will have to be some Husserlian-type ‘suspension’ of one or the other – i.e. either the theological implications of philosophy or the philosophical implications of theology will have to be suspended. The question becomes, to what extent can the theologian ever do philosophy (or vice-versa with respect to the philosopher)? Does the theological commitment of the theologian simply make the philosophical tendencies of the theologian a matter of course – a logically determined outcome? Does the Christian philosopher simply undertake theology when making any attempt a reality-judgement?  Ultimately, does the theologian only ever do theology and the philosopher only ever philosophy?

Before simply taking an (all too easy?) Wittgensteinian escape, arguing that both the theologian and philosophy operate within particular language games (which, again, may be a valid route), it is important not to simply miss the force of Heidegger’s claim; one cannot simply talk about Christian philosophy with a glib acceptance of the subversive nature of such a claim. Both the philosopher and the theologian must question the extent to which their subject impinges upon the other.

 Eventually, the analyst of the tenuous relationship between the realm of philosophy and the realm of theology is left asking: “To what extent can philosophy answer the questions of a reality which, in some sense, participates in God for its being?” More specifically, “To what extent is something like a natural theology possible? To what extent is (what the theologian calls) sin both epistemologically and ontologically pervasive?” However, lest the philosopher feels as though (s)he is getting short shrift: “How far might the theologian be forced to concede that the philosopher is, in fact, reading reality correctly?” It is at precisely this point that any exploration of the nature of the philosophy-theology relation is to find its departure.

Registration has just opened for the upcoming Alvin Plantinga Retirement Celebration, organized by The University of Notre Dame’s Center for Philosophy of Religion. If you have not heard of this conference before, more information can be found here. To be sure, the staggering roll call of participants is enough to tempt anyone with interests in Christian philosophy. Times like these make me wish South Bend, IN was closer to St Andrews!

I received the following email a while ago from a Reformed undergraduate student working in philosophy:

 

I, too, am a Reformed Christian and I am studying philosophy. As I approach senior year (this coming academic year) the possibility of graduate school is becoming more and more real. I’m not sure what it is I would like to do after my undergraduate time, but I have considered graduate school in philosophy. One thing I question, however, is my competence for graduate-level studies. I am not a fast writer or researcher but I enjoy the subjects of logic, epistemology, and language still. There is, however, deep confusion as to what my future will hold and what exactly my decision will be. However, I do want to ask you if you have any advise as I think through these things. Do you have major questions you asked yourself before applying for a graduate program in philosophy? What are some good questions I can be asking myself? What are some factors I should consider?

 

Now, assuming (perhaps erroneously) that the main reason one would undertake graduate studies in philosophy is to pursue a career in philosophy, I replied with the following rambling rumination:

 

…I’m happy to give you my opinions on these matters, but please do take them with a grain of salt – I have not yet finished my Ph.D. and I am far from landing that all-important job. In other words, my journey towards becoming a professional philosopher is far from over.

These are exciting times to be a Christian philosopher; indeed, as some have noticed, there haven’t been this many Christian philosophers since the time of Aquinas. That said, however, I do not think one should rush into pursuing such a career – one should count the costs, so to speak. Being admitted into a good graduate program is exceedingly difficult (I’ve known many top-notch students (superb grades; around 95 percentile on the GRE; etc.) who only get accepted into 1 or 2 of the 14 schools they applied to). Furthermore, many people who start a Ph.D. in philosophy never finish (perhaps because it is taking too long; because they were met with too much discouragement; because they realize the could be perfectly happy doing something that is much more likely to produce a sustainable income sooner; etc.). Even if someone gets into a top graduate program, his or her worries are not over – it isn’t possible to overestimate how horrible and ferocious the job market is (see http://www.philosophicalgourmet.com/perspective.asp); many people who earn their degrees from top institutions never land a tenure-track job. For example, I did my undergraduate work at a good though non-elite institution – when it came time for the department to hire a new ethicist, there were 278 people with Ph.D.’s fighting for the single post! To mirror what Christ said about the cost of discipleship in Luke 14:26-33, I don’t think it would be entirely out of line (though perhaps a bit crass) to say something to this effect:

If anyone comes to philosophy and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life he cannot be a professional philosopher…For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it?… So therefore, any one of you who does not renounce all that he has cannot be a professional philosopher.

This is an overstatement for sure, but I think the sense is applicable. Given what I have just said, stubbornness and fortitude are more important than speedy writing/researching (though the latter is certainly a plus). Someone could be able to crank out a solid paper every week, but if they do not have thick enough skin to deal with setbacks, caustic criticism, and rejection, I simply do not think they will make it.

I do not say all of this to discourage you, but just to make sure you know what you are up against. To be sure, as we both know, if God is calling you to be a philosopher he will enable you to surmount these hurdles.  The role of prayer should not be underestimated in this decision. Maybe you could pursue the council of your pastor and/or church elders. Additionally, I would discuss the possibility of graduate school with your current professors – they will know you, know your work, and know what would be required of you. I would ask yourself (and anyone else who knows you, really), if you really love philosophy, if you have the fortitude, patience, and mind (it takes a certain type!) to complete the work, if God is calling you to this (to be sure, a non-Christian professor probably wouldn’t be able to answer this one), etc.

One final note: if you find yourself going through these questions and still wonder if you have what it takes to succeed in such an endeavor, perhaps you should just go ahead and apply to a dozen schools (what schools to apply to is another matter!). Most schools know their own department and only accept students who they honestly think will be able to finish their course of study (this fact, being brought to my attention by one of my supervisors, was a source of solace for me when I was wondering if I was ‘good enough’ to be at my current university). So, if you apply to a dozen schools and get into a decent one, then that is a reason to think that you have what it takes to do philosophy. To be sure, this isn’t a flawless method; you shouldn’t think that there is a continuum between elite universities and sub-par universities such that how good you are corresponds to what school(s) you get accepted to (it is very possible to be rejected from a mediocre university and yet accepted to an elite one). Regardless, if you do decide to pursue an academic career in philosophy, quite a bit can be discerned from where you get accepted (though it should be said, if you don’t get accepted anywhere the first time around, then, if you are stubborn enough, you will apply again the following year and perhaps meet with great success!).

Well, I hope that this was more helpful than hurtful. Again, (in addition to God and your church leaders) I would discuss these matters with your philosophy professors – you can only trust some yahoo with a blog so much!

 

What else (or instead) should someone (specifically a Christian someone) consider when trying to decide on whether or not to pursue graduate school and a career in philosophy? I would like to hear other people’s perspective on this matter.

william_alstonThe preeminent Reformed philosopher William P. Alston passed away yesterday. His contributions to epistemology (especially Reformed Epistemology), philosophy of language, and Christian philosophy in general are extremely valuable; they will surely prove edifying for years to come. What is more, Alston, by the grace of God, pioneered a revival in Christian philosophy  and was one of the founders of The Society of Christian Philosophers and the journal Faith and Philosophy. Though this is truly a sad event for those of us who remain, we, as Christians, do not “grieve as others do who have no hope” (I Thessalonians 4:13).

My thoughts and prayers go out to his friends and family. He will be missed.

ADDENDUM (from Certain Doubts):

  1. From an email from The Society of Christian Philosophers:  “Bill Alston, 87, died earlier today, September 13, 2009, at his home in Jamesville, NY.  He had been diagnosed with pancreatic cancer just the week before last.”
  2. A biography of Alston can be found here: http://www.ac.wwu.edu/~howardd/alston/alstonforthoemmes.pdf
  3. A bibliography of Alston’s works can be found here: http://www.ac.wwu.edu/~howardd/alston/bibliographies/writingsbyalston/writingsbyalston.htm

Dennis Fry, a good friend of mine, has just started a blog on Christian epistemology. I’m looking forward to seeing how it develops.

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