Theory of Knowledge - Course Companion for Students Marija Uzunova Dang Arvin Singh Uzunov Dang
may be obvious to many of our readersItreligious knowledge has sometimesthatenhanced, and at other times utterlygreatlythe wellbeing of peoples, nationsdevastated,cultures throughout history. Religion isandbrought up in casual as well as formalfrequentlyas necessarily entangled withconversationsof conflict, conquest, subjugation andforcesWhether God exists or whetherimperialism.is a force for good or evil are interestingreligionbut not quite within the scope ofquestionsRather, we ask questions such as “HowTOK.are we that God exists?” and “How cansureuntangle causation from correlation whenweat the consequences and implications oflookingreligiousknowledge?”WRETCHED man, earth-fated to be cursed;OHof plagues, and miseries the worst!Abysson horrors, griefs on griefs must show,Horrorsman’s the victim of unceasing woe,Thatlamentations which inspire my strain,Andthat philosophy is false and vain.Provein crowds, and meditate awhileApproachshattered walls, and view each ruinedpile,Yonand children heaped up mountain high,Womencrushed which under ponderous marble lie;Limbsunnumbered in the pangs of death,Wretchesmangled, torn, and panting for their breath,Whobeneath their sinking roofs expire,Buriedend their wretched lives in torments dire.Andwhen you hear their piteous, half-formed cries,Say,from their ashes see the smoke arise,Orwill you then eternal laws maintain,Say,God to cruelties like these constrain?Whichyou these facts replete with horror view,Whilstyou maintain death to their crimes was due?WillIV. EthicsIII. Methods and toolsIV. Ethics(Voltaire 1755)I V. E T H I C SOur situation at the beginning of the 21st centuryis like that of Europe at the beginning of the 17thcentury. Then, as now, the landscape was litteredwith the debris of religious conict. It is fair to saythat religion did not distinguish itself at that time.The secularization of Europe grew directly out of thefailure of religion to meet the challenge of change. Asone who deeply believes in the humanizing power offaith and the stark urgency of coexistence at a timewhen weapons of mass destruction are accessible toextremist groups, I do not think we can aord to failagain. Time and time again in recent years we havebeen reminded that religion is not what the EuropeanEnlightenment thought it would become: mute,marginal, and mild. It is re, and like re, it warms butit also burns. And we are the guardians of the ame.(Rabbi Sacks 2003)161
IV. Ethicswe have an ethical responsibility to gainDoof different religions to help usknowledgethe world and those around us?understandquestion seems straightforward but inThisinvolves a few assumptions that havefactrelating to the ethics of knowledgeimplicationsidea that the modern state, through a secularTheto the study of different religions,approachpromote tolerance and interculturalcanis fairly widespread amongunderstandingand educators, especially in the West.politicianswhere does this idea come from? Why isButtolerance assumed to be the result ofreligiouseducation about religious differences ratheranan education in religious belief? And finally,thanwhat extent is this kind of education abouttothe intellectual roots of this idea,TracingEaghll (writing in Stoddard, MartinTenzansuggests that this is in fact a close2017)on Christian ecumenism—the effort ofvariationChristian churches to promote mutualdifferentand develop good relations.understandingout of an urgent need to calm tensionsArisingChristian denominations in thebetweenof the Reformation, it is understandablemidstit was an attractive idea, that exploringwhycommonalities among religions can helpthedifferences—be they cultural orovercomeBut to what extent is this applicablepolitical.a global level today? Given its origins in aoncontext, Eaghll argues, this approach tospecificeducation should not be uncriticallyreligiousglobally, at least not as a politicallyexportedoption.neutralalternatives are there? Rather than learningWhatthe different dimensions of religiousaboutand belief through descriptions ofpracticerituals and teachings of Sikhs, Jains, JewstheBuddhists, we would … do what? Eaghll,orexample, suggests a critical approach toforhow religion functions ideologicallyexaminingsociety. Rather than assuming that exposureindescriptions about religious diversity willtoto tolerance and empathy, he suggests weleadanalyse how religion is conceptualizedshouldcategorized, how it is used and misused, andandrevisiting the question at the beginning of thisSo,perhaps we should be asking instead:section,kind of knowledge about religion do wewhatan ethical responsibility to pursue? Andhavekind of approach to learning about religionwhatin service of a global ethic of justice? In relationisthese questions, consider how the ways youtolearned about different religions—includinghavechapter—have influenced your attitudesthisandbeliefs.6IV.1 Religious education for toleranceand mutual understandingand religion.religion value-neutral?how power and politics affect all of this.162
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may be obvious to many of our readers
It
religious knowledge has sometimes
that
enhanced, and at other times utterly
greatly
the wellbeing of peoples, nations
devastated,
cultures throughout history. Religion is
and
brought up in casual as well as formal
frequently
as necessarily entangled with
conversations
of conflict, conquest, subjugation and
forces
Whether God exists or whether
imperialism.
is a force for good or evil are interesting
religion
but not quite within the scope of
questions
Rather, we ask questions such as “How
TOK.
are we that God exists?” and “How can
sure
untangle causation from correlation when
we
at the consequences and implications of
looking
religiousknowledge?”
WRETCHED man, earth-fated to be cursed;
OH
of plagues, and miseries the worst!
Abyss
on horrors, griefs on griefs must show,
Horrors
man’s the victim of unceasing woe,
That
lamentations which inspire my strain,
And
that philosophy is false and vain.
Prove
in crowds, and meditate awhile
Approach
shattered walls, and view each ruinedpile,
Yon
and children heaped up mountain high,
Women
crushed which under ponderous marble lie;
Limbs
unnumbered in the pangs of death,
Wretches
mangled, torn, and panting for their breath,
Who
beneath their sinking roofs expire,
Buried
end their wretched lives in torments dire.
And
when you hear their piteous, half-formed cries,
Say,
from their ashes see the smoke arise,
Or
will you then eternal laws maintain,
Say,
God to cruelties like these constrain?
Which
you these facts replete with horror view,
Whilst
you maintain death to their crimes was due?
Will
IV. Ethics
III. Methods and tools
IV. Ethics
(Voltaire 1755)
I V. E T H I C S
Our situation at the beginning of the 21st century
is like that of Europe at the beginning of the 17th
century. Then, as now, the landscape was littered
with the debris of religious conict. It is fair to say
that religion did not distinguish itself at that time.
The secularization of Europe grew directly out of the
failure of religion to meet the challenge of change. As
one who deeply believes in the humanizing power of
faith and the stark urgency of coexistence at a time
when weapons of mass destruction are accessible to
extremist groups, I do not think we can aord to fail
again. Time and time again in recent years we have
been reminded that religion is not what the European
Enlightenment thought it would become: mute,
marginal, and mild. It is re, and like re, it warms but
it also burns. And we are the guardians of the ame.
(Rabbi Sacks 2003)
161