I take a methodological point view, i.e. my interest is not so much in the religion itself but in the epistemological status of the discipline called philosophy of religion - its subject, main goals, problems, and how it justifies its theses. I discuss in succession: 1. The concept of the philosophy of religion; 2. The subject-matter of cognition in general, as it determines the object of the philosophy of religion; 3. The epistemological peculiarity of religious phenomena as an object of study of (a) the philosophy of religion, (b) classical philosophy of religion, and (c) Anglo- Saxon philosophy of religion. I conclude with some general comments on the notion and methodological status of the philosophy of religion, which is far from being a methodologically uniform discipline. There is no one generally accepted definition or conception of the philosophy of religion. Different types of philosophy of religion have different objects and use differing methods. There is a broad and a narrow concept of philosophy itself which decides why some kind of research is recognized as philosophical, and there is no way to separate (demarcate) sharply philosophical and empirical study of religion. Different types of philosophy of religion operate on very different objects according to the tradition of the given research milieu. The way philosophy of religion is done today and what its object is, has been influenced by the fact that it originated and was for a long time practiced within the limits of Christianity. The problems and priorities of Christianity, therefore, were imposed on the subject: first and foremost the view of religion as the relation of the human being to a personal Absolute.
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