Theory of Knowledge - Course Companion for Students Marija Uzunova Dang Arvin Singh Uzunov Dang
individuals, communities and authoritiesManyto have religious knowledge. In this sectionclaimexplore the various ways in which religiousweis acquired, produced and shared. Asknowledgeread on, consider what gives religious claimsyouclaims-makers legitimacy. On what basisandreligious knowledge be claimed, and whatcanas good evidence for it?countsknow, it feels good to pray, youYouas well.mightknowledge systems very often haveReligiouscomponent of personal practice, variouslya“inner work”, meditation and prayer.calledwhat extent does the knowledge arisingTothis practice—the questions, answers,fromobservations and so on—have athoughts,and status comparable to that of othervalidityof knowledge? Does religious knowledgeareasfrom practice, or is the practice itself aariseof knowledge, regardless of its results? Isformability to perform a religious ritual as muchtheas knowledge?skill– Suzuki, author of Zen Mind, Beginner’sShunryuhas notably said that gaining religiousMind,by gathering information, as isknowledgewhen people attempt to learncustomaryis a way to “end up not knowingsomething,at all” (2011). To understand Zenanythinghe argues, one should not tryBuddhism,gather as many pieces of information astobut rather to clear one’s mind. Thispossible,has been embraced and trivialized by aideaof pop culture artefacts, from Hollywoodrangekids to self-help books. Suzuki refers tokarateinformation is processed as an echo of preexistingnewbeliefs and ideas, and true learning isMany spiritual and religious teachersimpossible.guides echo the apparently contradictoryandof knowing and unknowing ourselves, ofideastrying to become something but becomingnotnonetheless. How is the process ofsomethingthis knowledge similar to, differentlearningor incomparable to learning knowledge offromforms?otherthe beginner’s mind there are many“Inbut in the expert’s there arepossibilities,How might a “beginner’s” interpretation1.this quote differ from an expert’s?ofWhat does it mean for knowledge in2.to have accuracy?religionsTo what extent does the concept of3.apply to religious knowledge?reliabilityIII. Methods and toolsIII. Methods and toolsI I I . M E T H O D S A N D T O O LSIII.1 Acquiring and transferringknowledge in religion(Epicurus 341–270 bce)Figure 6.4 Shunryu SuzukiFor discussionBeginner’s mindfew.” (Suzuki 2011)achieving “emptiness”; if the mind is unclear,153
the context of perspectives, it is interestingInconsider the engagement of children withtoknowledge. The child psychiatrist Robertreligioushas built a career writing books about theColesspiritual, political and moral livespsychological,children. He asserts that young children may beofspiritual than we recognize, that they have amorecuriosity and interest that aligns with hownaturalborn to religious families—whetherChildrenare Sikh, Buddhist, Muslim, Christian,theyJewish or Hindu—are typically involvedJain,the culture of their religion from childhood.inknowledge is most often inherited orReligiousdown from parent to child in this way.passedchildren are taught that their parents’Manyis the one true faith. When religiousreligionis non-contestable, can we still sayteachingwhat is being taught is knowledge? Morethatwhat is the role of contestabilityandgenerally,in producing religious knowledge?disagreementis the language of God, all else is poorSilencetranslation.has played a key role in the spreadLanguagereligious knowledge, and the processes byofreligious knowledge is passed down,whichthrough spoken or written traditions.whetherthese processes acquire or lose legitimacyHowauthority are rife with knowledge issues.andis language essential to knowing somethingButor to sharing it? To what extent isreligiously,a sufficient means for expressing andlanguagereligious knowledge?sharingtraditions often spread to new audiencesReligioustranslation. What opportunities and risksthroughfrom acquiring religious knowledge in aariseother than the original?languagelearning in religiousLanguagepracticeterms: DivineSearchlanguage learningwordsthe gap between religious teachingsClosingone’s personal practice can be a powerfulandfor learning the language in whichmotivatorreligious tradition developed. Consider thisaabout learners of Hebrew, Arabic andarticleTibetan who are hoping to connectclassicaltheir religions, and the questions thatwithmotivating them.areTo what extent can the nuances of1.language be translated?religiousDoes being able to understand a religious2.in multiple languages:text(a) promote new interpretations(b) promote more precise interpretation?whether and how much people trust(a)translation of a religious textahow people might decide between(b)translations withoutcompeting6III. Methods and toolsreligion looks at the world.our eort in this planet as creatures who have aIt’sand use language to ask questions and answermindthrough speculation, through story-telling …themdo we come from? What are we? … [T]hoseWherequestions inform religious life andfundamentalthe lives of children …inform(Coles quoted in Tippett 2009)Making connectionsTranslating religious texts4 explores how the practice of translation inChapterpart depends on what is being translated. Whatlargethe quality of translation of a religiousdeterminesas compared to other types of text? Is languagetext,enough to qualify or give legitimacy touencyaspiring to be a translator of religious texts?someoneFor discussioninreligious practiceIII.2 Religious knowledge and language(Rumi 1207–1273)3. Which factors determine:speaking the source language?154
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the context of perspectives, it is interesting
In
consider the engagement of children with
to
knowledge. The child psychiatrist Robert
religious
has built a career writing books about the
Coles
spiritual, political and moral lives
psychological,
children. He asserts that young children may be
of
spiritual than we recognize, that they have a
more
curiosity and interest that aligns with how
natural
born to religious families—whether
Children
are Sikh, Buddhist, Muslim, Christian,
they
Jewish or Hindu—are typically involved
Jain,
the culture of their religion from childhood.
in
knowledge is most often inherited or
Religious
down from parent to child in this way.
passed
children are taught that their parents’
Many
is the one true faith. When religious
religion
is non-contestable, can we still say
teaching
what is being taught is knowledge? More
that
what is the role of contestabilityand
generally,
in producing religious knowledge?
disagreement
is the language of God, all else is poor
Silence
translation.
has played a key role in the spread
Language
religious knowledge, and the processes by
of
religious knowledge is passed down,
which
through spoken or written traditions.
whether
these processes acquire or lose legitimacy
How
authority are rife with knowledge issues.
and
is language essential to knowing something
But
or to sharing it? To what extent is
religiously,
a sufficient means for expressing and
language
religious knowledge?
sharing
traditions often spread to new audiences
Religious
translation. What opportunities and risks
through
from acquiring religious knowledge in a
arise
other than the original?
language
learning in religious
Language
practice
terms: Divine
Search
language learning
words
the gap between religious teachings
Closing
one’s personal practice can be a powerful
and
for learning the language in which
motivator
religious tradition developed. Consider this
a
about learners of Hebrew, Arabic and
article
Tibetan who are hoping to connect
classical
their religions, and the questions that
with
motivating them.
are
To what extent can the nuances of
1.
language be translated?
religious
Does being able to understand a religious
2.
in multiple languages:
text
(a) promote new interpretations
(b) promote more precise interpretation?
whether and how much people trust
(a)
translation of a religious text
a
how people might decide between
(b)
translations without
competing
6III. Methods and tools
religion looks at the world.
our eort in this planet as creatures who have a
It’s
and use language to ask questions and answer
mind
through speculation, through story-telling …
them
do we come from? What are we? … [T]hose
Where
questions inform religious life and
fundamental
the lives of children …
inform
(Coles quoted in Tippett 2009)
Making connections
Translating religious texts
4 explores how the practice of translation in
Chapter
part depends on what is being translated. What
large
the quality of translation of a religious
determines
as compared to other types of text? Is language
text,
enough to qualify or give legitimacy to
uency
aspiring to be a translator of religious texts?
someone
For discussion
inreligious practice
III.2 Religious knowledge and language
(Rumi 1207–1273)
3. Which factors determine:
speaking the source language?
154