Prolegomena to a Philosophy of Religion

This monograph advances a fundamental reconceptualization of philosophy of religion through systematic conceptual analysis. Schellenberg argues that traditional philosophy of religion has prematurely narrowed its scope by focusing almost exclusively on theism, thereby limiting philosophical inquiry before it properly begins. The work proposes replacing the concept of God with that of "ultimism" - the claim that there exists a metaphysically and axiologically ultimate reality in relation to which ultimate good can be attained.

Through careful analytic methodology, Schellenberg demonstrates how philosophy of religion has conflated contingent cultural manifestations (particularly Western theism) with necessary conceptual structures. He contends that genuine philosophical inquiry must begin with more basic questions about what would constitute religious reality as such, rather than assuming theistic parameters. This conceptual ground-clearing reveals that many traditional debates rest on unnecessarily restrictive assumptions about what religion must involve.

The work develops a framework of epistemic humility appropriate to humanity's temporal and developmental position. Schellenberg argues that human beings exist at an early stage of evolutionary and cultural development, making confident assertions about ultimate reality epistemically premature. This temporal consideration grounds his skeptical stance - not as permanent negation but as methodologically required suspension of judgment given our current epistemic situation.

Central to the argument is distinguishing between religion as historically instantiated and religion as philosophically conceivable. While actual religions have predominantly been theistic, Schellenberg maintains that philosophy must consider the full range of possible religious realities, including those that might emerge in humanity's future development. This includes non-personal ultimates, naturalistic religious possibilities, and forms of transcendence not yet conceived.

The monograph's significance lies in its systematic challenge to philosophy of religion's founding assumptions. By arguing that the discipline has barely begun its proper task, Schellenberg opens new avenues for investigating religious possibilities beyond traditional theistic debates. His pluralist approach does not advocate relativism but rather insists on conceptual rigor that avoids arbitrary limitations. The work establishes epistemic humility not as intellectual weakness but as philosophical virtue, particularly when investigating ultimate questions. This methodological contribution reframes how philosophy of religion should understand its scope, methods, and current limitations, suggesting that skepticism about ultimate reality represents rational acknowledgment of humanity's developmental stage rather than dogmatic denial.