The Philosophy of History: Naturalism and Religion
Here’s a challenge for you- combine a lengthy discussion of philosophy, naturalism, and religion and come up with a means to effectively explain the basic tenets of historiographical research to those who are unfamiliar with any of these topics. No, wait- James Stroud has already done all of the work for us. Our mission, (should we decide to accept it)is to develop a better understanding of the interplay of these subjects by reading the book, The Philosphy of History: Naturalism and Religion: A Historiographical Approach to Origins.
Author James Stroud explains the differences between naturalism and science, and how the concept of miracles as referred to within the religious arena cannot be measured using scientific methodology, and also cannot be logically explained using traditional scientific methodology. Stroud observes that it is pre-suppositional beliefs that form the basis for many traditional scientific conclusions regarding human origins, rather than empirical evidence. Science rejects supernatural concepts and explanations yet cannot objectively disprove phenomena via the laws of science, Stroud maintains that “…any closed- philosophical paradigm that does not allow the inference to the best explanation should be abandoned or at least challenged…”
In discussing the philosophy of history, Stroud encourages the reader to consider the nature of historical evidence, in light of the fact that history cannot be repeated. The reader is encouraged to question the degree, to which objectivity is possible, the challenges to correctly determining the accuracy of past historical reports and current inability to verify the absolute truth, due to human philosophical bias.
Stroud contends that the theory of naturalism is untenable and confines one to “… a strict pre-suppositional interpretation of the data.” Ultimately, Stroud supports an “open philosophy of history” as a science, rejects the current “closed philosophies”, and believes that the theories of deism and theism are plausible explanations to be considered and supported as viable alternatives to philosophical naturalism.
In support of his argument, Stroud submits four historic events for consideration: Historic Event number one: Origins of the Universe and Cosmological Constants; Historic Event number two: Origin of Life- Cambrian Explosion and Human Origins; Historic Event number three: Origin of Civilization before the Common Era; Historic Event number four: The Common Era of the Historical Jesus.
Stroud also invites readers to consider such profound questions as the place of religion in history, the objective meaning of history and what drives that meaning, the proper unit of study of the human past, broad historic patterns, cycles and irregularities to be discerned and objective measures of historic progress. There is also a consideration of many of the ways in which western thought’s linear path opposes the mythical conception of history and time.
Those who seek a deeper understanding of the basis of theories of human origin will very much enjoy the insights provided within this book. The theories of great philosophers such as Hegel, Nietzsche, and Focault may not be the usual fare for novice philosophers, and one must certainly put a “thinking cap” on before settling into this most provocative read.
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