«پدیدارشناسی پویا و تحول معنایی در دین‌پژوهی»

Abstract:
Ninian Smart studies religion with a phenomenological approach and makes fundamental distinctions between classical phenomenology and modern phenomenology in religious research. He played an important role in expanding the studies of the philosophy of religion outside the domain of Christian theology and tried to deal with religion and its functions with a more comprehensive approach. Modern phenomenology deals with the life of religious worlds and tries to understand and analyze the real approaches to life, religion, its social, cultural and historical role instead of just studying religion abstractly. In this article, in addition to explaining the foundations of modern phenomenology, we want to show the importance of an intellectual break from the dominance of Christian theology in religious studies and explain the place of such a method of studying religion in societies. He opposes essentialism in religious studies and its necessity; also, he opposes the approach of delivering religions and experiences to a single religion with Christian experience. We want to first describe the phenomenology of religion, then state the main differences between its two types, and finally reveal the importance of Smart's method in the philosophy of new religion and criticize Smart's understanding of the definition of religion.
Keywords: Modern Phenomenology, Religion, Cultures and Lives, Epistemological Transition, Ninian  Smart.
 

Introduction:

Roderick Ninian Smart: (Roderick Ninian Smart. 1927-2001) is a pioneer in dynamic phenomenological theology. His book titled "Religions of the World" which was published in 1989 is one of his most important works in the study of religion in the new era. Ninian Smart is one of the opponents of essentialism in the study of religion and belief in the existence of essential truth in all religions, as well as the philosophical analysis of religious experience and the relationship between beliefs and experiences. Smart proposed a bipolar theory of religious experience based on the distinction between two general doctrinal contexts, that is, theistic and non-theistic contexts. (Smart, 1997, 3); In addition, he believes in different degrees of interpretation in religious experiences under these two general contexts and defends a kind of minimal constructionism.
Smart is against essentialism in the study of religion and denies the existence of a common essence (in a reductionist way) in religions, and perhaps for this reason, he opposes the integration of religions in the sense of reducing all religions to a single religion such as Christianity, although he accepts commonalities and similarities in religions. Smart believes that each religion has its own different and unique structure. He believes that all beliefs and ideas can be considered as religion. (Levine, 1997, 12-13); Accordingly, he believes that in order to have a correct delineation of religion, we must explore cultures, ideologies, lives and civilizations.
 

Materials & Methods:

2.1. Dynamic phenomenology
Smart has designed a new approach in religious studies with the "Religious-Cultural Context" and its fundamental impact on experience. In the light of this perspective, he tries to distance himself from traditional theology and turn to new research in religious studies. He calls this type of research on religion historical, comparative and according to its definition, intercultural and interdisciplinary as well as phenomenological and empathetic approach and presents it in the form of an analytical model. In this study, he presents the six fields of religion, which are somehow connected with each other. Smart's researches during the fifty years of the second half of the 20th century, caused him to give a new perspective on the study of religion, which he calls "Modern Study Of Religion". According to Smart, this type of study has differences with the traditional and classic type of religion study.
2.2. The main objective
Smart says that the goal of the modern study of religion is to reveal its pragmatic approach; That is, in this research, religions and worldviews should be studied in order to gain an understanding of their influence on individual behavior, social actions, and intellectual context. He believes that the word "Intercultural" can be used instead of the word "Comparative" which has its roots in Eurocentricity (Smart, 1989, 572). Although we may not agree with "others," it is vital to understand others, says Smart. The focus of the modern study of religion is a more comprehensive, impartial and phenomenological analysis (Smart, 1983, 3); For this reason, Smart states two main and basic goals for this type of study, which he sometimes calls the "Historical-Adaptive" method; First, proving similar religious phenomena, and paying attention to historical links between religions, and second, clarifying the new functions of religion.
 

Discussion & Result:

3.1. Religion and its fields
All thinkers and philosophers of religion face the difficulty of defining religion. Many people, like Smart, tried to pay attention to the tools and functions of religion instead of defining religion. Ninian Smart cannot understand and define religion without the appearances of religion that appear in rituals and rites. First, he states that despite the appearance of religion in rituals and ceremonies and even in art and architecture, religion cannot be grasped unless we reach the inner life of those who perform these rituals. For this reason, he believes that the external and internal meaning of religion are mixed. Understanding and defining religion requires a deep understanding of believers and religionists who brought the history of religion to light.
3.2. Smart's statement at the beginning of the book
Smart believes that it is impossible to provide an intrinsic definition of religion; Therefore, he addressed the functions and areas of religion and presented a model of six dimensions: the religious dimension, the mythological dimension, the belief dimension and the principles of beliefs, the moral dimension, the social dimension and the experimental dimension of religion in the book Human Religious Experience. (Smart, 2009, Vol. 1, 11-12).
According to Smart's point of view, a definition of religion can be obtained by understanding the dimensions of religion. Since religion is a pervasive and powerful thing in the reality of human life and has played a fundamental role in organizing human history; Therefore, the only correct way to understand religion is to pay attention to the functions and areas of religion. Smart presents a six-dimensional model of religion, which consists of:

Ritual or practical dimension
Mythic or narrative dimension
Doctrinal or philosophical dimension
Ethical or legal dimension
Structural and institutional or social dimension
Experiential or emotional dimension

 
 

Conclusion:

Modern phenomenology is considered a fundamental approach in studies in the field of philosophy of religion. This approach has caused a fundamental break between traditional and modern religious studies. In addition, this point of view has caused the redefinition of religion and its functions and has prevented the dominance of Christian theology and given importance to other religions. Mere abstract studies and extreme emphasis on Christian concepts gave way to functionalist religious studies and the life, culture, history and social roles of religions were taken into consideration.
Constructivism has replaced essentialism and the foundations and distinctions of religions have become important. "Absolute Thing" as another religion has always been neglected in the philosophy of religion, while in the philosophy of modern religion, it has become worthy of consideration. In the light of modern phenomenology, both functionalist studies on religion have emerged and the historical-adaptive method has become important.
Dynamic phenomenology, due to giving importance to various fields of religion, paying close attention to the historical aspects of religions, the way of their development, and finally paying attention to the fundamental roles of religion in human life, has led to the formation of a basic, functional and innovative approach.