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Religion
and Spirituality
It is
common to distinguish the concept of "religion"
from the concept of "spirituality."
Individuals
who ascribe to this distinction see spirituality as a belief
in ideas of religious significance (such as God, the Soul,
or Heaven) without being bound to the bureaucratic structure
and creeds of a particular organized religion. They choose
the term spirituality rather than religion to describe their
form of belief, perhaps reflecting a large-scale disillusionment
with organized religion that is occurring in much of the
Western world (see Religion in modernity), and a movement
towards a more "modern" — more tolerant,
and more intuitive — form of religion.
Many
members of organized religion, of course, see no significant
difference between the two terms religion and spirituality,
because they see spirituality at the heart of their religion,
and see the church organization as a means of preserving
that spirituality. Many of them associate themselves with
an organized religion because they see the religious community
as a means of maintaining and strengthening their Faith
in fellowship with other believers. They see amorphous "spirituality"
movements as "religions of convenience," in which
individuals can choose whatever beliefs make them feel comfortable
at the time, without being bound to any external standard
of accountability.
Finally,
it should be noted that many individuals, while still associating
themselves with an organized religion, see a distinction
between the mundane, earthly aspects of their religion and
the spiritual dimension. They note that people may take
part in organized religion purely for mundane reasons, for
example, gaining security from such things as regular attendance
at churches or temples, or the social comfort of fervently
agreeing with other believers; they note that this sometimes
is done without a corresponding spiritual dimension. They
then conclude that such behavior is "religious"
without being "spiritual." Further, some aspects
of religion (for example, the Catholic Inquisition or Islamic
Terrorism), are seen as completely contrary to the teachings
of the religions' founders, who many believe taught tolerance
and love. In support of this belief that religions may "lose
their way," many cite things such as Jesus' criticism
of the Pharisees, who represented organized religion in
his context.
As a
result, many who consider themselves deeply involved with
the Divine may have come to reject much of the recognised
aspects of established religion, in an effort to free themselves
of the mundane trappings or perceived corruption of "religion."
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Religion and science
Generally speaking, religion and science use different methods
in their effort to ascertain Truth. Religion utilises methods
that are based upon subjective interpretation of personal
intuition or experience, the authority of a perceived prophet
or a sacred text. Science on the other hand uses the scientific
method, an objective process of investigation and acquisition
of new knowledge based upon physical evidence, subject only
to observable and verifiable phenomena.
Similarly,
there are two types of questions which religion and science
attempt to answer: questions of observable and verifiable
phenomena (such as the laws of physics, or human moral codes),
and questions of unobservable phenomena and value judgments
(such as how the laws of physics came to be, and what is
"good" and "bad").
People
apply the two methods to the two categories of questions
in a variety of ways.
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Some
apply religious methods to all questions, both observable
and unobservable; for example, Theravaada Buddhists assert
from the authority of the Buddha that the universe and the
self are illusions and non-existent, despite scientific
evidence to the contrary.
Some apply religious methods to most questions, and apply
scientific methods to a few; for example, up to the mid-16th
Century most clergy and natural philosophers asserted, from
purported Biblical authority, that the Earth was the center
of the universe and subject to certain natural laws, despite
physical evidence that the Earth was not the center of the
universe, and subject to radically different laws.
Some apply religious methods only to questions of the unobservable
and values, and apply scientific methods only to questions
of the observable and verifiable; for instance, those that
note the empirical evidence of evolution today, but assert
from a religious basis that a supernatural God created the
Universe and all the laws and phenomena therein.
Some apply scientific methods to most questions, and apply
religious methods to a few; for example, many atheists assert
that there is no God for lack of empirical evidence, but
still assert that there are fundamental moral laws and values
that man ought to follow, a priori.
Some apply scientific methods to all questions, both observable
and unobservable; for example, Nazis, Communists, Nihilists,
and Materialists, who assert that Science necessitates certain
philosophical, unobservable, unverifiable, and value-laden
conclusions of a strongly religious nature, such as the
superiority of certain races, the inevitability of proletarian
rule, or the meaninglessness of life.
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Religion and myth
Shrine of the Bab in Haifa, IsraelThe word "myth"
has two meanings, according to the Merriam-Webster Online
Dictionary:
a person
or thing having only an imaginary or unverifiable existence
a usually traditional story of ostensibly historical events
that serves to unfold part of the world view of a people
or explain a practice, belief, or natural phenomenon
Myth as "mere story"
Ancient polytheistic religions, such as those of ancient
Greece, ancient Rome, the Vikings, etc., are often studied
under the heading of mythology. Religions of pre-industrial
peoples, or cultures in development to industrial conditions,
are similarly observed by the anthropology of religion.
Mythology can be a term used pejoratively by religious and
non-religious people both, by defining another person's
religious stories and beliefs as mythology. Here myths are
treated as fantasies, or "mere" stories.
Myth
as defining and explaining belief
The term myth in sociology, however has a non-pejorative
meaning, defined as stories that are important for the group
and not necessarily untrue. Examples include the death and
resurrection of Jesus (which, to Christians, explains the
means by which they are freed from sin, as well as being
ostensibly historical), or the theory of evolution (which,
to Secular Humanists, illustrates the course of history,
and inspires them to strive to further the evolution of
Mankind, as well as being ostensibly scientific). Joseph
Campbell, in The Power of Myth, held that myth was a universal
human trait, and necessary to well-being. By this definition,
therefore, there is no essential difference between the
myths of extinct religions, those of extant religions, and
those of ostensibly "non-religious" people.
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Religion and Occam's Razor
In its simplest form, Occam's Razor states that one should
not take more assumptions than needed. When multiple explanations
are available for a phenomenon, the simplest version is
preferred.
Some,
such as atheists, secular humanists, and agnostics assert
that Occam's Razor makes religious belief unreasonable,
because religion requires an individual to make many more
assumptions regarding causes in the natural world than Atheistic
and Naturalistic explanations require. For instance, some
religious beliefs require the believer to assume that an
invisible God created the universe, is concerned with our
moral behavior for some reason, yet does not reveal himself,
and will judge us after death for decisions we made in relative
ignorance, sending us to either an assumed Heaven or an
assumed Hell. Atheists conclude that such belief requires
a myriad of assumptions, that naturalistic explanations
require significantly fewer assumptions, and that the religious
beliefs are therefore less reasonable than naturalistic
ones.
Others
(such as William of Occam himself, who was a Christian and
Franciscan friar), assert that Occam's Razor makes religious
belief reasonable. Some, for instance, note the empirical
phenomena of entropy and the Second Law of Thermodynamics,
which indicate that over time, the universe passes from
greater to lesser levels of organization. They further note
that the only observable instances of increased organization
are caused by life (in the context of evolution) or by persons
(in the context of human creative efforts to alter and organize
our universe). They then assert that naturalistic explanations
alone are insufficient to explain Order in the universe,
because they provide no mechanism by which order may arise
from disorder, other than Persons. They conclude that the
most reasonable explanation for the origin of Order in the
universe is a Person of one form or another, who provided
the creative impetus that brought about the remarkable order
and structure evident in the universe.
Others
assert that Occam's Razor is not a fair test for reasonable
belief in all cases, because it is dependent on the available
amount of evidence. They note that the history of science
is the history of simple and intuitive explanations giving
way to more complex and less intuitive ones. They note that
belief in a flat Earth gave way to belief in a round Earth;
that belief in strict Newtonian physics gave way to the
much more complex Einsteinian relativity; and that belief
in the doctrine of humors gave way to modern medicine. They
note that Occam's razor was the means by which many nay-sayers
of these scientific revolutions held back scientific discovery,
because new theories required significantly more evidence
and assumptions than traditional theory, and were therefore
discouraged by many. They conclude that since the universe
is often much more complex than our evidence allows for
at any one time, one ought not rule out significantly more
complex interpretations, simply because they require more
assumptions than current theory. One ought instead to devote
oneself to the investigation of all hypotheses, both religious
and non-religious, allowing one's beliefs to change naturally
with one's experience.
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