How does the "Global Philosophy of Religion" movement (Diller, Kasimow, Knepper) propose expanding philosophical sources to include Buddhism, Hinduism, and oral traditions?

The "Global Philosophy of Religion" movement—led by Jeanine Diller, Harold Kasimow, and Timothy Knepper—represents a radical shift in contemporary philosophy of religion. This movement challenges Western-Christian dominance in the field and calls for a radical expansion of sources and methods.

Inadequate Responses to Avoid

From some academic conservatives: "Philosophy of religion should remain focused on the Western tradition." This is a limited vision. Philosophy by nature seeks inclusivity and universality.

From some enthusiasts: "All traditions are philosophically equal." This is oversimplification. Traditions differ in their philosophical depth and methodologies.

The Movement's Methodological Structure

First Layer: Critique of the status quo. Anglo-American philosophy of religion is dominated by Christian questions (the existence of a personal God, the problem of evil, miracles). This marginalizes ancient philosophical traditions in Asia, Africa, and the Americas.

Second Layer: Methodological expansion. The movement calls for:

─ Introducing Buddhist concepts: śūnyatā (emptiness), anātman (non-self), duḥkha (suffering) as fundamental philosophical concepts, not merely "Eastern curiosities."

─ Integrating Hindu philosophy: Advaita Vedanta (non-dualism), Sāṅkhya (dualism), Nyāya (Indian logic) as complete philosophical systems.

─ Recognizing oral traditions: Indigenous wisdom from Africa, the Americas, and Australia as living philosophies, not merely "folklore."

Third Layer: Redefining questions. Instead of "Does God exist?", we ask: "What is the nature of ultimate reality?" Instead of "the problem of evil," we discuss "the nature of suffering and liberation from it."

Key Contributions

Jeanine Diller: In "Global Philosophy of Religion: A Short Introduction" (2013), she provides a methodological framework for comparing concepts across traditions. For example: comparing "God" in Abrahamic monotheism with "Brahman" in Hinduism and "Dharmakāya" in Buddhism.

Harold Kasimow: A specialist in interfaith dialogue, he focuses on how philosophy is enriched through encounters between different traditions.

Timothy Knepper: In "The Ends of Philosophy of Religion" (2013), he critiques traditional goals of philosophy of religion and proposes new goals including mutual understanding and personal transformation.

Methodological Challenges

First Challenge: Comparability. Can we really compare "God" with "Nirvana"? The movement answers: yes, provided we develop precise comparative tools.

Second Challenge: Philosophical translation. How do we translate concepts from Sanskrit or Yoruba into English without losing philosophical meaning?

Third Challenge: Evaluation criteria. By what standards do we judge the validity of a Buddhist argument versus a Christian argument?

Applied Examples

Buddhist Example: Instead of asking "Does God exist?", Buddhism asks "What is the nature of consciousness?" Philosophers like Mark Siderits develop "analytic Buddhist philosophy" that combines analytical rigor with Buddhist depth.

Hindu Example: Śaṅkara (8th century CE) developed a complete metaphysical system in Advaita Vedanta that rivals any Western system. The movement calls for studying him as a global philosopher, not merely an "Indian thinker."

Oral Traditions Example: African Ubuntu philosophy ("I am because we are") offers a profound ontological and ethical vision deserving serious philosophical study.

Impact on the Field

The movement has begun changing the landscape:

─ University curricula: Leading universities have begun including courses in "Buddhist Philosophy" and "African Philosophy of Religion."

─ Conferences: Philosophy of religion conferences now include sessions on non-Western traditions.

─ Publications: Journals like the "International Journal for Philosophy of Religion" publish research on diverse traditions.

Criticism and Response

Criticism: "This dilutes philosophical rigor." Response: The opposite is true. Studying diverse traditions requires greater, not lesser, rigor.

Criticism: "Difficulty in comparing traditions that don't share basic concepts." Response: This is a methodological challenge requiring new tools, not a reason to retreat.

From the Perspective of Rational Preponderance (rajḥān ʿaqlī)

The website's methodology in the "Six Tracks" aligns with this approach. The six masālik are open to incorporating insights from different traditions. The Human Track, for example, can be enriched by Buddhist insights on the nature of consciousness.

Where We Stand in This Discussion Today

The movement is ascending. The new generation of philosophers of religion is more open to diversity. However, resistance remains strong in some conservative circles. The real challenge: How do we achieve balance between openness to diversity and maintaining philosophical rigor?

For Advanced Reading

─ Advanced level: Methodological challenges in comparative philosophy in Jonardon Ganeri's work
─ Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities (Springer, 2013)
─ Timothy Knepper, The Ends of Philosophy of Religion (Palgrave, 2013)
─ Purushottama Bilimoria & Andrew Irvine (eds.), Postcolonial Philosophy of Religion (Springer, 2009)
─ Mark Siderits, Buddhism as Philosophy (Hackett, 2007)
─ "Introduction: The Question of God Today" page on the website