Descriptive Definition of Religion - Essay Example

As the history of philosophy shows, defining terms is not the easiest practice to undertake. We frequently find that even our most securely held notions of what particular things are by virtue of their characteristics mistaken in fundamental ways. This is especially true when it comes to abstract concepts like justice, freedom, and religion. Defining what characteristics make something an instance of such a thing as justice or freedom poses a different problem: that of a lack of sensory experience of that thing. Unlike with a chair, which we can define by what we perceive, an abstraction like justice cannot be given this easy kind of definition. Defining religion is a perfect example of the philosopher’s problem. Sociologists, philosophers, theorists, and psychologists have for centuries offered their unique definitions, almost all of which are contradictory to one another. For instance, Emil Durkheim, the founder of sociology, described religion as “social”, in contrast to philosopher Alfred North Whitehead, who described religion as what an individual does with his solitariness. Most definitions of religion ultimately leave something out, and they characteristically reflect the bias of the definer. Thus, there is a need for a coherent yet nuanced description of what religion is in general. After giving this definition, there needs to be an application of this definition to religions in specific: to the actual practices of such faiths as we find in Hinduism, Buddhism, and Jainism. Only in that context can we judge whether the definition is sufficient in accomplishing the goal of supply such a coherent yet nuanced account of religion. When we approach the history of defining religions, one could recognize three general kinds of answers to the question “what is religion?” The first kind of answer is an essential definition, or one that tries to find some characteristic center to religion that can be used to measure the various manifestations of such practices. Just as being rational is an essential characteristic for being human, so there must be some essential characteristic that makes a religion a religion. The second kind of answer is a functional definition, or one that tries not to localize what a religion is but what it does relative to the individual or to the group. The function of a knife is to cut, and so too there must be a function of a religion for various peoples. The third kind of answer is a descriptive one, or one that tries to describe religion from an outside perspective. Instead of starting with unseen essences or functions, the descriptive definition starts merely with the phenomena that arise around religious practices. In the order of how human beings think, the descriptive definition (by analyzing the phenomenon readily available to our consciousness) comes first, followed by an examination of functions, which could lead to an analysis of essential characteristics. Describing religion in general is best accomplished with a descriptive definition, as it allows us to look at how a religion appears to the outside observer, and because trying to localize essences or functions appears to be a tall order. A descriptive approach, however, leads most of us astray. For instance, some are inclined to define a religion in terms of “membership in a group”. Evidently, there are ways in which social gatherings are not religions, and how groups are not a necessary condition for religious practice. Some are also inclined to define religion in terms of rituals, even though the distinction between obsessive-compulsive behaviors and religious ritual is not exactly clear. Some others could define religion by the belief or the doctrine. This definition fails because that not all religions have teachings and not all teachings (or beliefs) are religious in nature. Yet others will elect to define religion in terms of a morality, even though strong moral codes exist outside of religions and not all religious traditions teach a moral code. Instead of defining religion in these ways, a superior definition must look at those things that are unique to religious practice itself. Our definition should include three elements: that religion (a) is a way of life, (b) is organized around experiences and convictions, and (c) concerns ultimate power. This definition of religion as "a way of life organized around experiences and convictions concerning ultimate power" is designed to encompass five separate points. The first of these is that community is the vehicle for the transmission and inheritance of tradition, including the religious practices of entire groups. These practices take in ritual, which is the expression of identity that identifies the location of power through the demarcation of sacred time and space. The “way of life” component represents the fact that religious experiences invariably shape the way human beings live their lives. The third point is that doctrine comes about and exists as the form of belief that lies embedded in the ritual of the community. Doctrine, in some cases, includes a moral code, which serves to identify the non-ritual behavior appropriate and suited for followers’ experiences and convictions relative to the doctrine. Hence, the doctrine and the organization of the religion orient the individual toward the “way of life” that a religion serves as. Lastly, the fifth point is that mysticism in religion represents the religion’s concern for so-called “ultimate power”, which refers to the supreme and governing principles of the universe. Mysticism is the dimension of religion that seeks unmediated access to such ultimate power, whether it is a deity or a spiritual, transcendent dimension. Given this descriptive definition of religion, we must now evaluate it in terms of concrete examples of what are widely regarded as “religious” practices. Asian religions (Buddhism, Hinduism, and Jainism), some of the oldest religions in history, provide a useful context for such analysis. Buddhism, by all accounts, is a diverse collection of beliefs and practices. Composed of different schools, some Buddhists discourage doctrinal studies while others regard such studies as essential. There is no denying that Buddhism can be considered a “way of life”, looking at how many practice so-called “devotion”, which can include offerings, chanting, and bowing. This ritualistic aspect to Buddhism arises from the refuge in the Three Jewels: Buddha, Dharma (the teachings of the Buddha), and Sangha (the congregation of monastic practitioners). Taking refuge in the three aspects represent an important part of any Buddhist’s life, and ultimately shapes the way he or she lives that life. A moralistic aspect of the religious practice complements such devotions, which to the Buddhist is the foundation of cultivating one’s mind and reaching Nirvana. Buddhist ethics is comprised of a series of moral precepts that are voluntarily practiced for the sake of living a good life. This is extended with meditation, which is undertaken in order to explore reality independent of appearances, and to transform the mind with deep, contemplative thought. Hinduism, like Buddhism but to a much larger extent, includes a wide variety of practices and beliefs. Central to the Hindu religion are the Dharma, Samsara, Karma, Moksha, and Yoga. Most of Hinduism has to deal with a god, a god-like power, or an eternal soul, even though these beliefs are not entirely consistent among faiths. Like in Buddhism, the concept of Karma plays a large role in establishing the moral footing of Hindu beliefs. In addition to the ritualistic behaviors necessary for its practice, Hinduism (to whatever extent) provides some non-ritual guidance for followers. Like with Buddhism’s concept of Nirvana, Hinduism seems to treat Moksha as the highest human value. This represents freedom from Samara, the undesirable state that we all begin in. Yoga relates to the ritual practices of the Hindu faith. Although there are many ways that Hindu faiths define the goal of a human life, there are very particular ways (or yogas) that one must go through to achieve these goals. Like with Buddhism, Hindus believe that meditation and love are the best means of going about achieving the ultimately good. Jainism’s main departure from these other faiths largely arises in its pantheism, or belief that every living soul is potentially divine. All living beings have the ability to shred their karmic bonds. Only by freeing ourselves of these karmic bonds do we attain Moksha through the methods prescribed by Jainism. A major teaching of Jainism is spiritual development through cultivation of self-control and wisdom. Because Jainism is primarily focused on what it takes for us as individuals to achieve spiritual development, it is largely focused on being a “way of life”. Nevertheless, it is still heavily structured and defined as a doctrinal system. Jainism is centralized around its concept of “ultimate power”, regarding its eternal cosmology and cosmogony as of the utmost importance. It is important because it regards all living souls as potentially eternal, with infinite but unrealized knowledge, power, and perception. With these beliefs comes a wide variety of practices that both ascetic monks and everyday Jains follow with strict adherence. These aspects clearly make Jainism a religion with affinities to the other major Asian faiths. Taking these analyses together, which were made with respect to the three conditions of our descriptive definition of religion, we see that all conform nicely to the definition. All seem to represent a “way of life” that is expressed, organized, and articulated with a general doctrine of beliefs. The overlapping nature and similarity between the previously considered religions make it difficult to understand glaring differences among them. Nevertheless, it does seem as though Jainism is not so much a matter of community as it is about individualist self-development. In this respect, the community-oriented definition that I have given is inadequate in expressing just how Jainism relates to the community and the rituals involved with that practice. Buddhism is largely a matter of self-discovery as well. In other words, followers do not rely specifically on what they are taught. Although meditation is the means of achieving Nirvana and true happiness, achieving those things can only be done by practice. Hinduism, on the other hand, conforms most readily to the given definition of religion in that it expresses a clear doctrine that informs a “way of life” and the rituals involved. The yogas one uses to achieve the final goal of a human life are more varied and specific in how they are taught by sages. Bibliography Fisher, M. (2008). HUM 400: Religion and Philosophy (Third Custom Edition (7th Ed.) ed.). Boston: Pearson/Prentice Hall. Read More