SUVREMENA ANALITIČKA FILOZOFIJA RELIGIJE …...mjeri nadišli britanska i sjevernoamerička učilišta. Analitička filozofija, za-jedno s njom i analitička filozofija religije,

SVEUČILIŠTE U ZAGREBU KATOLIČKI BOGOSLOVNI FAKULTET

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Glavni pravci i autori

SUVREMENA ANALITIČKA FILOZOFIJA

RELIGIJE

Danijel Tolvajčić

Danijel TolvajčićSUVREMENA ANALITIČKA

FILOZOFIJA RELIGIJEGlavni pravci i autori

Posvećeno Evi,

Martinu i Zrinki.

Danijel Tolvajčić

SUVREMENA ANALITIČKA FILOZOFIJA RELIGIJE

Glavni pravci i autori

Zagreb, 2016.

Katolički bogoslovni fakultet Sveučilišta u ZagrebuDanijel Tolvajčić, Suvremena analitička filozofija religije. Glavni pravci i autori

Biblioteka: MonographiaKnjiga 1.Izdavač:Katolički bogoslovni fakultet Sveučilišta u Zagrebu

Suizdavač:Kršćanska sadašnjost d.o.o.

Za izdavača:Prof. dr. sc. Tonči Matulić, dekan Katoličkoga bogoslovnog fakulteta Sveučilišta u Zagrebu

Nakladnici:Katolički bogoslovni fakultet Sveučilišta u ZagrebuKršćanska sadašnjost d.o.o.

Za nakladnike:Dr. sc. Stjepan Brebrić, direktor Kršćanske sadašnjosti d.o.o.Prof. dr. sc. Tonči Matulić, dekan Katoličkoga bogoslovnog fakulteta Sveučilišta u ZagrebuUrednik:Prof. dr. sc. Tonči MatulićRecenzenti:Prof. dr. sc. Josip OslićDoc. dr. sc. Aleksandra GolubovićDr. sc. Iva Mršić FelbarMr. sc. Rusmir ŠadićKorektura:Julija PrpićLektura:Zrinka Krišković, prof.

Prijelom i grafičko oblikovanje:Katolički bogoslovni fakultet Sveučilišta u Zagrebu

Tisak: Grafički zavod Hrvatske d.o.o., ZagrebNaklada: 500ISBN: 978-953-11-0990-1

Tiskano u lipnju 2016.

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Copyright © Katolički bogoslovni fakultet Sveučilišta u Zagrebu, Kršćanska sadašnjost d.o.o.

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SADRŽAJ

PREDGOVOR ..................................................................................................................... 9

0. FILOZOFIJA RELIGIJE U KONTEKSTU ANALITIČKE FILOZOFIJE .................... 11

0. Uvod .................................................................................................................... 11

1. Pojašnjenje osnovnih pojmova: „analitička filozofija“ i „filozofija religije“ ........ 12

2. Etape razvoja analitičke filozofije religije ............................................................ 18

2.1. 1. etapa: Logički pozitivizam i pitanje smislenosti religijskog jezika ...... 18

2.2. 2. etapa: Pitanje racionalnosti i istinitosti religijskog vjerovanja ............ 21

2.3. 3. etapa: Novi (revizionistički) pristupi filozofiji religije .......................... 27

3. Zaključak ............................................................................................................. 32

I. REFORMIRANA EPISTEMOLOGIJA - ALVIN PLANTINGA ............................... 33

0. Uvod .................................................................................................................... 33

1. Alvin Plantinga i „renesansa“ kršćanske filozofije: ideja „reformirane epistemologije“ .................................................................... 34

2. „Reformirana epistemologija“ kao reakcija na evidencijalističke prigovore teizmu ................................................................................................. 37

3. Neodrživost evidencijalističkog prigovora? ....................................................... 40

4. Kriterij za „pravu temeljnost“ teizma.................................................................. 41

5. Središte Plantinginog argumenta: „Sensus divinitatis“ i A/C model .................. 43

6. Odbacivanje optužbi za dogmatizam i fideizam ................................................ 46

7. Kritički osvrt i zaključak ....................................................................................... 49

II. PROBABILISTIČKA NARAVNA TEOLOGIJA – RICHARD SWINBURNE ........ 55

0. Uvod .................................................................................................................... 55

1. Obnova interesa za naravnu teologiju: probabilistička obrana teizma .............. 56

2. Induktivni pristup „novog stila“ naravne teologije ............................................. 58

3. Priroda i opravdanje tumačenja sveukupne zbilje .............................................. 60

4. Bayesov teorem, intrinzična vjerojatnost i eksplanatorna snaga teizma ........... 61

5. Induktivna vrijednost pojedinih (skupina) argumenata .................................... 65

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6. Zlo kao glavni protuargument teizmu ................................................................ 71

7. Balans vjerojatnosti: Je li moguć valjan P – induktivni argument? .................... 74


III. FILOZOFIJA RELIGIJE NA TRAGU WITTGENSTEINA - D. Z. PHILLIPS ........ 81

0. Uvod .................................................................................................................... 81

1. Wittgenstein i „wittgensteinijanska filozofija religije“ ........................................ 82

2. Phillipsova interpretacija Wittgensteina i pitanje artikulacije filozofijskog pristupa religiji ................................................................................ 85

3. Filozofija religije kao „gramatika religijskog vjerovanja“ .................................... 87

4. „Sudjelovanje“ kao „izvor“ znanja o Bogu .......................................................... 92

5. Božja (vječna) ljubav kao ključan religijsko-filozofijski koncept ......................... 94


IV. PLURALISTIČKA FILOZOFIJA RELIGIJE - JOHN HICK .................................... 103

0. Uvod .................................................................................................................. 103

1. Intencija Hickove „pluralističke hipoteze“ ........................................................ 104

2. Dolazak „post-osovinskih religijâ“ i promjena religijske paradigme ................ 105

3. Epistemologijski značaj „religijske višeznačnosti“ svemira ............................. 108

4. Religija na način “iskušavanja kao” ................................................................... 111

5. Božanski noumenon: „Zbiljsko“ kao postulat i cilj religijske interpretacije religije ......................................................................................... 113

6. „Spasenje“ i „oslobođenje“ kao radikalna transformacija čovjeka .................. 119

7. Kritički osvrt i zaključak ..................................................................................... 121

V. NE-REALISTIČKA FILOZOFIJA RELIGIJE - DON CUPITT................................. 127

0. Uvod ................................................................................................................. 127

1. Teologijski ne-realizam i Don Cupitt ................................................................. 128

2. Rođenje čovjekove autonomije kao početak „teologijskog ne-realizma“ ........ 130

3. Neuspjeh filozofijske obrane „objektivnog teizma“ ........................................ 132

4. Internalizacija religije kao alternativa teologijskom realizmu .......................... 134

5. Post-teizam: Bog kao „personificirana religijska potreba“ ............................... 137

6. „Sea of Faith Network“ i nastavljači teologijskog ne-realizma ......................... 140


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VI. FEMINISTIČKA FILOZOFIJA RELIGIJE - PAMELA SUE ANDERSON .......... 147

0. Uvod .................................................................................................................. 147

1. Kritika analitičke filozofije religije: ponovno promišljanje koncepta „racionalnosti religijskog vjerovanja“................................................................ 148

2. Novi epistemološki okvir: „jaka objektivnost“ i „ženska žudnja“ ..................... 151

3. „Mimetičko ponovno oblikovanje mitova“ ....................................................... 154

4. Ponovno oblikovanje religijskih vjerovanja i ključni feministički koncept – „čežnja“ ............................................................................................ 158

5. Feministička interpretacija I. Kanta: Bog kao regulativni i praktični princip ... 161

6. Daljnji razvoj feminističke filozofije religije ....................................................... 163


VII. UMJESTO ZAKLJUČKA - ANALITIČKA FILOZOFIJA RELIGIJE S OBZIROM NA VJERNIČKU PRAKSU I KRŠĆANSKU TEOLOGIJU ........... 171

KORIŠTENA LITERATURA

1. Izvori .................................................................................................................. 179

2. Sekundarna literatura ....................................................................................... 183

SUMMARY ..................................................................................................................... 195

PODACI O TEKSTOVIMA ............................................................................................ 199

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PREDGOVOR

U analitičkoj se filozofiji „filozofija religije“ zadnjih pedesetak godina eta-blirala kao vrlo dinamično područje kojim se bave podjednako religiozni i nereligiozni filozofi. Njezine teme, problemi, i općeniti utjecaj, u velikoj su mjeri nadišli britanska i sjevernoamerička učilišta. Analitička filozofija, za-jedno s njom i analitička filozofija religije, proučava se i poučava danas i na brojnim filozofijskim učilištima u Europi. Tako ni Hrvatska nije izuzetak, no, za razliku od općenitog analitičkog pristupa filozofiji, analitička filozo-fija religije još je uvijek, osim par iznimaka1 relativno malo poznata u nas. Knjiga nastoji pridonijeti što boljem upoznavanju ove discipline te na tom tragu, kritički prikazati glavne religijsko-filozofijske pravce i autore.

U želji da domaćem čitateljstvu približimo ovaj način filozofiranja o religiji, analiza je sličnih djela na engleskom jeziku ukazala (pritom nima-lo ne umanjujući njihovu vrijednost) na nekoliko potencijalnih poteško-ća za čitateljice i čitatelje koji se prvi puta susreću s analitičkom mišlju. Na primjer, u nekim se standardnim udžbenicima pojedini autori i nacrti prikazuju vrlo poopćeno, odnosno, različitim se pravcima filozofije religije posvećuje tek pokoji odlomak, što čitateljstvu bez određenog predznanja neće biti od prevelike koristi obzirom na temeljito razumijevanje filozo-fijskih problema; neke pak specijalizirane monografije cjelovitije prikazu-ju filozofijsko-religijske nacrte, no ne posvećuju previše pažnje kontekstu njihova nastanka ili im pak u potpunosti nedostaje kritički osvrt; druge pak usporedive monografije zahtijevaju veliku razinu tehničkog znanja iz analitičke filozofije, odnosno pisane su, čini se, većinom za studentice i studente poslijediplomskog studija ili profesionalne filozofe religije. Sve nas je to potaklo da napišemo izvorno propedeutičko djelo namijenjeno hrvatskom čitateljstvu.

Prvotni primaoci ove knjige nisu profesionalni filozofi religije, već po-najprije studentice i studenti filozofije, teologije, religijske pedagogije i

1 Kolegiji i seminari iz „analitičke filozofije religije“ održavaju se, prema našim spozna-jama, u većoj ili manjoj mjeri, na Odsjeku za filozofiju Sveučilišta u Rijeci, studiju filo-zofije na Hrvatskim studijima, Filozofskom fakultetu Družbe Isusove te Katoličkom bogoslovnom fakultetu Sveučilišta u Zagrebu. Ipak, publikacije koje bi ovu tematiku obrađivale u hrvatskoj filozofijskoj periodici iznimno su rijetke.

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katehetike, religijskih znanosti, kao i svi zainteresirani za religijsko-filozo-fijska pitanja. Sâma ideja za knjigu proizašla je iz naših višegodišnjih pre-davanja kolegijâ „Odabrana pitanja suvremene filozofije religije“ i „Filo-zofija religije“ kao i brojnih seminara održanih na Katoličkom bogoslov-nom fakultetu Sveučilišta u Zagrebu, unutar kojih su obrađivani autori predstavljeni u ovoj knjizi.

Poradi toga, ova knjiga je bitno propedeutičke naravi te ne ulazi u uske specijalističke probleme pojedinih predstavljenih filozofijâ. Kako bi bila do-stupnija što širem krugu potencijalnog čitateljstva, ona pretpostavlja samo elementarno poznavanje filozofije kao i religijâ. Sve smo „tehničke pojmove“ nastojali pojasniti u samom tekstu, što će, nadamo se, omogućiti bolje razu-mijevanje izloženih stavova. Struktura knjige (osim uvodnog poglavlja koje, iz povijesne perspektive, prikazuje razloge obnovljenog zanimanja za religijsko-filozofijska pitanja u suvremenoj analitičkoj filozofiji te zaključnog, koji tema-tizira neka otvorena pitanja koja se postavljaju u kontekstu vjerničke prakse kao i kršćanske teologije) ima sljedeći oblik: na početku smo svakog poglav-lja nastojali pojasniti filozofijski kontekst nastanka pojedinog pravca, nakon čega slijedi prikaz misli glavnog predstavnika, te se donose i najrelevantniji prigovori uvaženih komentatora. Naravno, pritom smo pokušali artikulirati i vlastiti kritički osvrt, no to potencijalnu čitateljicu ili čitatelja nikako ne lišava odgovornosti da „misli svojom glavom“. Na tom se tragu nadamo da će im ova knjiga omogućiti bolje upoznavanje s pojedinim pravcima i autorima te ih potaknuti da uzmu u ruke izvorna djela (koja su, bar za sada, dostupna uglav-nom na engleskom jeziku) i sami donesu sud o pojedinom autoru ili pravcu.

Također, želio bih zahvaliti svima onima koji su mi pomagali u pisanju ove knjige, bilo kritičkim čitanjem pojedinih poglavlja, savjetima ili plo-donosnim filozofijskim „dijalogom“: kolegicama i kolegama s Katoličkog bogoslovnog fakulteta (osobito s Katedri za filozofiju, fundamentalnu i dogmatsku teologiju), Odsjekâ za filozofiju u Rijeci, Osijeku i Tuzli, stu-denticama i studentima koji su pohađali kolegije i seminare, brojnim dru-gim kolegicama i kolegama, te osobito supruzi Zrinki koja mi je u svakom trenutku pružala bezuvjetnu potporu.

Danijel TolvajčićU Zagrebu, 3. studenog 2015.

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0.FILOZOFIJA RELIGIJE U KONTEKSTU

ANALITIČKE FILOZOFIJE

0. Uvod

Prema mišljenju nemalog broja autora, „filozofija religije“ danas, u kon-tekstu analitičke filozofije engleskog govornog područja, doživljava svojevrsnu renesansu.1 Bez obzira smatramo li to pretjeranom ocjenom ili ne, već i na letimičan pogled u filozofijsku produkciju (uglavnom američkih i britanskih autora) vidimo nemali broj publikacija posvećenih filozofijskom tematizira-nju religijskih koncepata i problema. Filozofijom su se religije zadnjih pede-setak godina intenzivno bavili i bave se brojni vjerujući i nevjerujući filozofi. Većina sveučilišnih studijskih programa filozofije u Britaniji, Sjedinjenim Državama i Australiji danas ima kolegij posvećen „filozofiji religije“; postoji obilje priručnika, antologija ključnih tekstova, specijaliziranih monografija, enciklopedijskih i leksikonskih natuknica posvećenih pojedinim religijsko-filozofijskim problemima; također postoje brojna udruženja filozofa religije kao i časopisi posvećeni ekskluzivno problemima „filozofije religije“.

To, prema našem sudu, ako ništa drugo, ukazuje da je moguće govoriti o religiji kao legitimnoj temi suvremene analitičke filozofije i o „filozofiji religije“ kao utvrđenoj zasebnoj grani filozofije.

Polazeći od toga, nakana je ovog kratkog priručnika upoznati zainte-resirano čitateljstvo s najznačajnijim pravcima i filozofima religije unutar analitičke tradicije.

1 Usp. npr. Kelly James CLARK, Introduction. The Renaissance of Philosophy of Re-ligion, u: ISTI (ur.), Readings in the Philosophy of Religion, Toronto, 2008., xiii-xiv; Charles TALIAFERRO, Contemporary Philosophy of Religion. An Introduction, Mal-den – Oxford, 1998., 2-5; William L. ROWE, Philosophy of Religion. An Introduction, Belmont, 2007., xiii; Eleonore STUMP - Michael J. MURRAY, General Introducti-on, u: ISTI (ur.), Philosophy of Religion.The Big Questions, Malden – Oxford, 1999., xi; William LANE CRAIG – J. P. MORELAND, Introduction, u: ISTI (ur.), The Blackwell Companion to Natural Theology, Malden – Oxford – Chicester, 2012., ix.

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ANDERSON, Pamela Sue, The Case for A Feminist Philosophy of Religion. Transforming Philosophy’s Imagery and Myths, u: Ars Disputandi. The Online Journal for Philosophy of Religion,1 (2002.), 1-31.

ANDERSON, Pamela Sue, What’s Wrong with the God’s Eye Point of View. A Constructive Feminist Critique of the Ideal Observer Theory, u: HA-RISS, Harriet A., - INSOLE, Christopher J., (ur.), Faith and Philo-sophical Analysis. A Critical Look at the Impact of Analytical Philosophy on the Philosophy of Religion, Aldershot – Hampshire, 2005., 85-99.

ANDERSON, Pamela Sue, Writing on Exiles and Excess.Toward a New Form of Subjectivity, u: HASS, Andrew, - WALTON, Heather, (ur.), Self/Same/Other.Revisioning the Subject in Literature and Theology, Sheffi-eld 2000.,106-124.

CUPITT, Don, After God. The Future of Religion, New York, 1997.

CUPITT, Don, Is Nothing Sacred? The Non-realist Philosophy of Religion, New York 2002.

CUPITT, Don, Radical Theology, Santa Rosa, 2006.

CUPITT, Don, Taking Leave of God , London, 32001.

CUPITT, Don, The Sea of Faith, London 1994.

HICK, John, An Autobiography, Oxford, 2005.

HICK, John, An Interpretation of Religion. Human Responses to the Transcen-dent, London, 1989.

HICK, John Dialogues in the Philosophy of Religion, Basingstoke, 2001.

HICK, John, Evil and the God of Love, Basingstoke – New York, 1966.

HICK, John, God Has Many Names, Philadelphia, 1980.

HICK, John, God and the Universe of Faiths. Essays in the Philosophy of Reli-gion, London, 1988.

HICK, John, Faith and Knowledge, London, 1988.

HICK, John, Philosophy of Religion, New Jersey, 1990.

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TURAHICK, John, Religious pluralism, u: QUINN, Philip L. - TALIAFERRO,

Charles (ur.), A Companion to Philosophy of Religion, Malden – Oxford, 1997., 611- 613.

HICK, John, Religious Pluralism and Salvation, u: QUINN, Philip. L. - MEE-KER, Kevin (ur.), The Philosophical Chalenge of Religious Diversity, New York - Oxford, 2000., 54-66.

PHILLIPS, D. Z., Belief, Change and Forms of Life, London, 1986.

PHILLIPS, D. Z., Death and Immortality, New York, 1970.

PHILLIPS, D. Z., Faith and Philosophical Inquiry, Abington – New York, 1970.

PHILLIPS, D. Z., –TESSIN, Timothy (ur.), Philosophy of Religion in the 21st Century, Basingstoke – New York, 2002.

PHILLIPS, D. Z., Religion Without Explanation, Oxford, 1976.

PHILLIPS, D. Z., The Concept of Prayer, New York, 21981.

PHILLIPS, D. Z., Wittgenstein and Religion, Basingstoke – London, 1993.

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PLANTINGA, Alvin, Advice to Christian Philosophers, u: Faith and Philo-sophy 1 (1984) 3, 253-271.

PLANTINGA, Alvin, God and Other Minds. A Study of the Rational Justifica-tion of Belief in God, Ithaca, 1967.

PLANTINGA, Alvin, Is Belief in God Properly Basic?, u: Noûs, 15 (1981) 1, 41-51.

PLANTINGA, Alvin, Is Belief in God Rational, u: DELANEY Cornelius F. (ur.), Rationality and Religious Belief, Notre Dame, 1979., 7-27.

PLANTINGA, Alvin, Nature of Necessity, Oxford – New York, 1974.

PLANTINGA, Alvin, On Reformed Epistemology, u: The Reformed Journal 32, 13-17.

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PLANTINGA, Alvin, Reason and Belief in God, u: ISTI - Nicholas WOL-TERSTORFF (ur.), Faith and Rationality. Reason and Belief in God, Notre Dame, 1983. 16-93.

PLANTINGA, Alvin, Reformed epistemology, u: QUINN, Philip L. - TA-LIAFERRO, Charles (ur.), A Companion to Philosophy of Religion, Malden – Oxford, 1997., 383-389.

PLANTINGA, Alvin, Pluralism. A Defense of Religious Exclusivism, u: Phi-lip L. QUINN - Kevin MEEKER (ur.), The Philosophical Challenge of Religious Diversity, Oxford, 1999., 172-192.

PLANTINGA, Alvin, The Reformed Objection to Natural Theology, u: Pro-ceedings of American Catholic Philosophical Association 54 (1980.), 49-62.

PLANTINGA, Alvin, Religious Belief Without Evidence, u: POJMAN Louis P (ur.), Philosophy of Religion. An Anthology, Belmont, 1987., 453-468.

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PLANTINGA, Alvin, - WOLTERSTORFF, Nicholas (ur.), Faith and Ratio-nality. Reason and Belief in God, Notre Dame, 1983.

PLANTINGA, Alvin, Waranted Christian Belief, Belief , Oxford - New York, 2000.

SWINBURNE, Richard, Faith and Reason, Oxford, 1981.

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SWINBURNE, Richard, Providence and the Problem of Evil, Oxford, 1998.

SWINBURNE, Richard, Responsibility and Atonement, Oxford, 1989.

SWINBURNE, Richard, Revelation, Oxford, 1991.

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SWINBURNE, Richard, The Value and Christian Roots of Analytical Phi-losophy of Religion, u: HARRIS, Harriet A. - INSOLE, Christo-pher J. (ur.), Faith And Philosophical Analysis. The Impact of Analyti-cal Philosophy on the Philosophy of Religion, Aldershot – Burlington, 2005., 33- 45.

SWINBURNE, Richard, Why Hume and Kant Were Mistaken in Rejecting Natural Theology, u KOLODZIEJCZYK, Sebastian Tomasz –SA-LAMON, Janusz (ur.), Knowledge, Action, Pluralism. Contemporary Perspectives in Philosophy of Religion, Frankfurt am Main- New York, 2013., 31-48.

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SUMMARY

It is the intention of this book to help the interested readers to get acquainted with all the contemporary approaches and prominent authors in the field of ‘’Analytic philosophy of religion’’. The author brings the overview of the development of analytic philosophy of religion, the con-text of the development of each of the most relevant approaches, outlines the approach of each of the main representatives of a particular ‘’school’’, as well as a thorough critical assessment in which he points to main pro-blems and ambiguities. Finally, an attempt is made at understanding the extent to which analytic philosophy of religion can be relevant to the prac-tice of faith, as well as to theology at large.

Following this train of thought, the ‘’chapter zero’’ of the book, titled ‘’Philosophy of religion in the context of analytic philosophy’’ brings cla-rification of the main concepts, as well as an outline of the historical deve-lopment of philosophy of religion as a separate field, starting with logical positivism through to contemporary trends.

The first chapter brings an overview and a critical analysis of the ‘’re-formed epistemology’’, one of the most important approaches in contem-porary philosophy of religion. Its main representative is Alvin Plantinga, whose ideas form the basis of this religious and philosophical position. Reformed epistemology derives its main insights from the Christian re-formed tradition, particularly from Jean Calvin and his idea of ‘’sensus divinitatis’’ – a hypothetical sense for the divinity that is present in every human being. The central thesis consists in a claim that theistic belief is ‘’the properly basic belief ’’: in other words, it is rational to accept the be-lief in God without accepting this belief on the basis of some other belief or suggestion. Because of this ‘’sensus divinitatis’’, it is completely within the believer’s intellectual rights to believe in God. This means that a the-ist doesn’t require rational arguments in favour of God’s existence in order to be a rational person.

The next chapter deals with the notion of ‘’probabilistic natural the-ology’’ of Richard Swinburne. Swinburne advocates the ‘’cumulative

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approach’’ to the proofs of God’s existence: although all the proofs, taken separately, lack the needed plausibility, when taken as a whole they gain new plausibility and cumulatively form, according to Swinburne, a ‘’fairly justified’’ and ‘’probable’’ proof in favour of theism. The theistic hypothe-sis (‘’There is a personal God who created the universe and who manages it’’.) forms the most satisfying interpretation of the fact that there is a uni-verse and an order to it, that there are human beings and that they have free will, and that there are individuals who’ve had religious experiences and through them witnessed ‘’miracles’’.

The third chapter (‘’Philosophy of religion following in the footsteps of Wittgenstein – Dewi Zephaniah Phillips’’) is a critical assessment of the religious-philosophical thought of D. Z. Phillips, an author considered to be the leading figure of Wittgensteinian philosophy of religion. Although Wittgenstein never directly dealt with philosophy of religion, he did offer a new and original insight into the nature of religious beliefs and language, which led to the formation of the Wittgensteinian approach in philosophy of religion. According to Phillips, if we are to properly approach religion from philosophical standpoint, we must turn to Wittgenstein’s concept of ‘’deep grammar’’, which insists that in order to understand that which can be said about any concept, we must take into account the context in which any given concept was used. So, philosophy of religion attempts at understanding and clarifying the grammar of religious beliefs, or, to put it differently, it analyzes religious concepts in the context from which they themselves got their meaning. In order for this to be possible, ‘’the crite-rium of meaningfulness of religious concepts’’ must be derived from reli-gion itself, and, according to Phillips, a failure to do that leads to misun-derstandings and misconceptions about the phenomenon of religion itself.

The fourth chapter deals with ‘’the pluralistic philosophy of religion’’ through the work of its main representative John Hick. Up until 20th cen-tury, philosophical problematizing of religious notions in the West was immersed in religious concepts stemming from either judeo-christian or perhaps islamic tradition. However, it is nowadays clear that philosophy of religion should not be held back by theological or confessional boun-daries of any kind, and should, in its foundation, take into account the broadest possible spectrum of religious traditions and beliefs. While do-ing so, one of the main problems encountered proves to be the plurality of religions: can philosophy of religion treat all religious traditions and

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beliefs with equal respect and yield a satisfactory analysis of them? Taking this problem as his starting point, John Hick wants to put forward a ‘’new interpretation of religion’’, and he wants to achieve this by ridding it of both naturalistic and confessional interpretations. He calls it ‘’philosophy of religious pluralism’’ and puts it in a wider context of philosophy of re-ligion, taking into account and validating the phenomenon of religion ‘’in the pluralism of its forms’’. Such ‘’pluralistic hypothesis’’ wants to be acceptable to ‘’globally-thinking believers of all traditions’’.

The next, fifth chapter, attempts to outline and critically assess the ‘’theological non-realism’’, which nowadays stands out as one of the most intriguing approaches in the contemporary philosophy of religion of the anglo-saxon speaking areas. ‘’Theological non-realism’’ attempts to ‘’de-objectify’’, ‘’internalize’’ and ‘’authonomize’’ religious doctrines. ‘’Non-re-alist philosophy of religion’’ is primarily associated with the works of Don Cupitt, Professor of philosophy of religion at Cambridge University, who is, in his numerous papers, trying to save religion in the modern, religio-usly indifferent world, and he is doing it by introducing the idea of ‘’non-objective’’ God. According to Cupitt, ‘’God’’ is not an absolute being that exists independently of us, but constitutes an embodiment of our own re-ligious demands and goals verbalized in mythical form. In the context of present times, it is, according to non-realism, the only possible ‘’re-inter-pretation’’ of religion, if we really care about humanity.

The sixth chapter deals with the most recent development in analytical problematizing of religion: ‘’feminist philosophy of religion’’, starting with an authoress who wrote the first systematic monography on the subject – Pamela Sue Anderson. This is an approach in philosophy of religion which asks feminist questions about religious texts, traditions and practices, with an inclination towards criticizing, redefining and reconstructing the entire field (not just analytic) philosophy of religion in the light of gender studi-es. Anderson sets out from the insights of gender studies, social theory and hermeneutics. The first goal is to eliminate sexual and gender inequality that is present in religious traditions. She questions conventional analytic themes such as rationality of religious beliefs and tries to show that it is not possible to establish some kind of a ‘’neutral view’’ on religion, but that it is necessary to include female perspectives such as ‘’yearning’’ and ‘’empathizing with lives of marginalized others’’ in philosophy of religi-

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on. To put it directly, it is necessary to enrich philosophy of religion with specific female perspectives.

Final remarks, titled ‘’Instead of conclusion – analytic philosophy of religion with reference to believers’ practice and Christian theology’’, attempts to sum up the current achievements of analytic philosophy of religion, and point to some unanswered questions that touch on the su-bject of the relevance of this philosophy to concrete believers’ practice as well as its attitude towards Christian theology.

(preveo Leonard Tintor)

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PODACI O TEKSTOVIMA

0. Filozofija religije u kontekstu analitičke filozofije (neobjavljeno)

1. „Reformirana epistemologija“ - Alvin Plantinga (dorađena je verzija teksta prvotno objavljenog kao „Reformirana epistemologija Alvina Plantinge“, u: Logos 1 [2013.] 1, 91-111.)

2. Probabilistička naravna teologija - Richard Swinburne (neobjavljeno)

3. Filozofija religije na tragu Wittgensteina – D. Z. Phillips (objavljeno u Lo-gos 2 [2014.] 2, 59-82.)

4. Pluralistička filozofija religije - John Hick (dorađena je verzija teksta prvotno objavljenog kao „Religijski pluralizam kao izazov za filozofiju religije: John Hick“, u: Filozofska istraživanja 31 [2011.] 1, 203–218.)

5. Ne-realistička filozofija religije – Don Cupitt (dorađena je verzija teksta pr-votno objavljenog kao „Nerealistička filozofija religije Dona Cupitta. Prikaz i kritika“, u: Bogoslovska smotra 80 [2010.] 4, 975-992.)

6. Feministička filozofija religije – Pamela Sue Anderson (neobjavljeno)

7. Umjesto zaključka - analitička filozofija religije s obzirom na vjerničku prak-su i kršćansku teologiju (neobjavljeno)

160 kn

ISBN: 978-953-11-0990-1

Danijel TolvajčićRođen je u Zagrebu 1978. godine gdje je završio osnovnu i srednju školu. Studirao je na Katoličkom bogoslovnom fakultetu, a poslijediplomski studij filozofije nastavio je na Filozofskom fakultetu Sveučilišta u Zagrebu gdje ga je priveo kraju obranom doktorata 2007. godine. Zaposlen je u zvanju docenta na Katedri za filozofiju Katoličkoga bogoslovnog fakulteta gdje predaje nekoliko ko-legija iz područja filozofije (filozofsku antropolog-iju, etiku i filozofiju religije). Područja osnovnog znanstvenog interesa: filozofija religije, filozof-ska antropologija i komparativni studij religijâ. Objavio je desetak radova (osobito iz područja suvremene filozofije religije kao i filozofije Karla Jaspersa) u raznim hrvatskim stručnim i znanst-venim časopisima kao i nekim časopisima iz regi-je. Oženjen je i otac dvoje djece.

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