Hostname: page-component-78c5997874-xbtfd Total loading time: 0 Render date: 2024-11-14T22:10:35.415Z Has data issue: false hasContentIssue false

The Passions and Religious Belief

Published online by Cambridge University Press:  20 August 2019

John Cottingham*
Affiliation:
University of Roehampton, London

Abstract

Much contemporary philosophy of religion suffers from an overly abstract and intellectualized methodology. A more ‘humane’ approach would acknowledge the vital contribution of the emotions and passions to a proper cognitive grasp of the nature of the cosmos and our place within it. The point is illustrated by reference to a number of writers, including Descartes, whose path to knowledge of God, often thought to depend on dispassionate argument alone, in fact relies on a synergy between intellect and emotions.

Type
Papers
Copyright
Copyright © The Royal Institute of Philosophy and the contributors 2019 

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

1 The creed of Sherlock Holmes, in Arthur Conan Doyle, The Sign of Four [1890], Ch. 12.

2 Plato, Phaedrus [c. 370 BCE], 246a–254e.

3 For a defence of the traditional view of Plato as having a negative attitude to the emotions, see Leighton, Stephen, ‘The Value of Passion in Plato and Aristotle’, Southwest Philosophy Review, 1995CrossRefGoogle Scholar. More recent work has challenged the cognition/emotion distinction itself, and stressed the ‘compositional intricacy’ of the emotions in Plato (involving both desire and cognition); see Price, A. W., ‘Emotions in Plato and Aristotle’, in Goldie, Peter (ed.), The Oxford Handbook of Philosophy of Emotion (Oxford: Oxford University Press, 2010), 121142Google Scholar.

4 Russell, Bertrand, The Problems of Philosophy [1912] (London: Oxford University Press, 1967)Google Scholar, Ch. 15, 93. For an interesting discussion of the opposite position, see Dormandy, Katherine, ‘Argument from Personal Narrative’, Res Philosophica 93 (2016), 601620CrossRefGoogle Scholar.

5 Leiter, Brian, The Future for Philosophy (Oxford: Clarendon Press, 2004), Editor's Introduction, 23Google Scholar.

6 MacIntyre, Alasdair, Ethics and the Conflicts of Modernity (Cambridge: Cambridge University Press, 2016), ixxCrossRefGoogle Scholar.

7 Wittgenstein, Ludwig, Philosophical Investigations [Philosophische Untersuchungen, 1953], transl. Anscombe, G. E. M. (New York: Macmillan, 1958), §115Google Scholar.

8 See Cottingham, John, Philosophy of Religion: Towards a More Humane Approach (Cambridge: Cambridge University Press, 2015)Google Scholar.

9 In an interview on the philosophy of Nietzsche broadcast on the BBC World Service, 25th November 1993.

10 Stump, Eleonore, Wandering in Darkness (Oxford: Oxford University Press, 2010), 2425CrossRefGoogle Scholar. See also note 22, below.

11 Stocker, Michael with Hegeman, Elizabeth, Valuing Emotions (Cambridge: Cambridge University Press, 1996), 94Google Scholar.

12 Wynn, Mark, ‘The relationship of religion and ethics’, Heythrop Journal, 2005CrossRefGoogle Scholar. See also Wynn, M., Emotional Experience and Religious Understanding: Integrating Perception Conception, and Feeling (Cambridge: Cambridge University Press, 2005)CrossRefGoogle Scholar.

13 Goldie, Peter, The Emotions (Oxford: Clarendon Press, 2000), 59fGoogle Scholar. For a more extended development of this theme see Cottingham, John, The Spiritual Dimension (Cambridge: Cambridge University Press, 2005), Ch. 5CrossRefGoogle Scholar.

14 William Wordsworth, ‘Lines Written a few miles above Tintern Abbey’ [1798].

15 Gregory the Great, Homelia in Evangelium 27.4, in Patrologia Latina (ed.) J, Migne, 76, 1207; cited in Turner, Denys, The Darkness of God (Cambridge: Cambridge University Press, 1995), 222CrossRefGoogle Scholar.

16 ‘intellectus amoris illuminati’ Expositio super Cantica Canticorum [c. 1138], XIX, 90; cited in the encyclical letter of Pope Francis, Lumen Fidei [2013], §22.

17 The episode is discussed in Ward, Keith, Why There Almost Certainly Is a God (Oxford: Lion Books, 2008), 7Google Scholar.

18 For the use of this term to characterize the era of the seventeenth-century ‘rationalists’, see Hampshire, Stuart, The Age of Reason (New York: Mentor, 1956)Google Scholar.

19 The phrase is from Frankfurt, Harry, Demons, Dreamers and Madmen: The Defense of Reason in Descartes's Meditations (New York: Bobbs Merrill, 1970)Google Scholar. For ‘hyperbolical’ doubt, see Descartes, Sixth Meditation, AT VII 89: CSM II 61. In this paper, ‘AT’ refers to the standard Franco-Latin edition of Descartes by Adam, C. & Tannery, P., Œuvres de Descartes (12 vols, revised edn, Paris: Vrin/CNRS, 1964–76)Google Scholar; ‘CSM’ refers to the English translation by Cottingham, J., Stoothoff, R. and Murdoch, D., The Philosophical Writings of Descartes, vols I and II (Cambridge: Cambridge University Press, 1985)Google Scholar, and ‘CSMK’ to vol. III, The Correspondence, by the same translators and A. Kenny (Cambridge: Cambridge University Press, l991).

20 AT VII 23: CSM II 15.

21 AT VII 52: CSM II 36.

22 The former, says Descartes, is apprehended through faith, the latter known by experience. Third Meditation, AT VII 52; CSM II 36.

23 Putnam, Hilary, ‘Levinas and Judaism’, in Critchley, S. and Bernasconi, R. (eds), The Cambridge Companion to Levinas (Cambridge, 1986), 3370Google Scholar, at 42. The relevant Levinas text is Ethique et infini [1982], transl. as Ethics and Infinity (Pittsburgh, 1985), 91ff.

24 For more on the distinction between left and right brain modes of awareness, the former detached, analytical, impersonal, the latter more intuitive, imaginative and holistic, see McGilchrist, Iain, The Master and His Emissary (New Haven, 2009)Google Scholar. It should be added that associating these two modes of awareness with the right and left hemispheres, respectively, is something of a schematic approximation, as McGilchrist himself stresses. There is evidence to suggest that in most people the respective functions do broadly correlate with neural activity in the relevant halves of the brain, but in normal subjects there is constant interaction between the halves.

25 AT VII 114; CSM II 82.

26 Pascal, Blaise, Pensées [1670], (ed.) Lafuma, L. (Paris: Seuil, 1962)Google Scholar, no. 424.

27 Pascal, Pensées, (ed.) Lafuma, no. 110.

28 Compare Schellenberg, John, The Hiddenness Argument (Oxford: Oxford University Press, 2015)CrossRefGoogle Scholar.

29 Pascal, Pensées, (ed.) Lafuma, no. 427.

30 Moser, Paul, The Elusive God: Reorienting Religious Epistemology (Cambridge: Cambridge University Press, 2008), 47CrossRefGoogle Scholar.

31 Nussbaum, Martha, ‘Love's Knowledge’ [1988], reprinted in Nussbaum, Love's Knowledge (Oxford: Oxford University Press, 1990), 81–2Google Scholar.

32 For more on these themes, see Cottingham, John, The Spiritual Dimension (Cambridge: Cambridge University Press, 2005)CrossRefGoogle Scholar.

33 Wainwright, William, Reason, Revelation, and Devotion (New York, NY: Cambridge University Press, 2016), 60CrossRefGoogle Scholar.

34 Griffiths, Paul, Religious Reading: The Place of Reading the Practice of Religion (New York: Oxford: Oxford University Press, 1999), 45-7CrossRefGoogle Scholar (cited in Wainwright, Reason, Revelation and Devotion, 50.

35 William Wordsworth, The Prelude [1850 version), Book 14, line 237.

36 Ward, Graham, Unbelievable: Why We Believe and Why We Don't (London: Tauris, 2014), 186CrossRefGoogle Scholar.

37 See Wainwright, Reason, Revelation and Devotion, 148.

38 Descartes, letter of 1 September 1645 (AT IV 284–5: CSMK 264).

39 In a BBC interview with John Freeman in March 1959 Russell was asked if it was true that he had advocated that a preventive war might be made against Soviet Russia; he replied ‘it's entirely true, and I don't repent of it.’ Full details are cited in Ronald Clark, The Life of Bertrand Russell, Ch. 19.

40 Kierkegaard, Søren, Concluding Unscientific Postscript [Afsluttende Uvidenskabelig Efterskrift, 1846], trans. Swenson, D. F. (Princeton, NJ: Princeton University Press, 1941), 182Google Scholar.

41 Tolstoy, Leo, Anna Karenina [1878], Part VIII Ch. 19, transl. Pevear, R. and Volokhonski, L. (London: Penguin, 2001), 817Google Scholar. My discussion in this and the previous paragraph draws on material from Ch. 6 of Cottingham, John, Why Believe? (London: Continuum, 2009)Google Scholar.

42 Wittgenstein, Ludwig, from a MS of 1950, in Culture and Value (Oxford: Blackwell, 1998), 97Google Scholar. See further Cottingham, John, ‘The Lessons of Life: Wittgenstein, Religion and Analytic Philosophy’ in Glock, H.-J. and Hyman, J. and (eds), Wittgenstein and Analytic Philosophy: Essays for P.M.S. Hacker (Oxford: Oxford University Press, 2009), 203227Google Scholar.

43 See Cottingham, John, Philosophy and the Good Life (Cambridge: Cambridge University Press, 1998), Ch. 4CrossRefGoogle Scholar.

44Das Gebäude Deines Stolzes ist abzutragen. Und das gibt furchtbare Arbeit.’ From a MS of 1937, in Wittgenstein, Culture and Value, 30.