In or Out? the Relationship Between Religion, Philosophy, and the Science of Religions

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cultures. In order to deal systematically with the problem raised here, a provisional general definition of both factors is needed. In a tenta tive way, is here taken to be a reflective activity of human beings making use of (or claiming to make use of) the re sources of human thinking alone. A definition of religion is, as every scholar in the field knows, a notoriously vexed one. A satisfac tory definition is therefore not attempted here, nor is a definition taken from the catalogue of the already existing ones; for our pur poses it may suffice to settle with the following: it is here assumed that religion, in its reflective dimension, makes use—in contradistinc tion to philosophy—of purported or real supernatural or revelatory components or influences. I am fully aware that even this open, preliminary definition is again culture-relative and possibly philo sophically questionable. These tentative definitions presupposed that philosophy can fulfil a variety of functions in relation to religion. It can itself take over religious functions or the functions of theological reflection by at tempting to establish religious truths with the help of argument, or it can propagate religious standpoints by making them accessible to reasonable reflection and insight. Philosophical reflection can per form the systematic task of worldview construction or complement already existing religious worldviews by providing for them a rational justification. In relation to religion, philosophy can also fulfil impor tant social functions such as representing the secret wisdom of reli gious traditions by making suitable elements of it accessible to the