Dictionary of Philosophy of Religion

AFRICAN PHILOSOPHY

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AFRICAN PHILOSOPHY. Today, this
term covers a host of distinct philosophi-
cal traditions, which could be variously
categorized as theistic, polytheist, panpsy-
chic, pantheist, and materialist. The con-
cept of “Africa” as a united continent is
itself a problematic category, for while it
may reflect a European classification and
thus a colonial point of view, it may also
reflect a pan-African point of view that
marks the postcolonial era. Philosophers
of religion in the twentieth and twenty-
first century have addressed some of the
following ideas in an African context:
the concept of “religion,” the relationship
between the divine and nature, reverence
of ancestors, the concept of “race,” authen-
ticity (is there an essential African point
of view? Is colonial African philosophy
inauthentic? When is philo sophy post-
colonial?), the moral and religious signifi-
cance of future generations, the ethics of
famine relief, the relationship between
the individual and community, slavery,
repentance, and duties of reparation.

AFTERLIFE. See LIFE AFTER DEATH.

AGAPĒ. Greek, “love.” An important
concept in Christian ethics, agape is usu-
ally defined as unconditional fraternal or
filial love and set in opposition to eros, or
sexual love. Kant called it “practical love.”
The corresponding word in Latin is
caritas, which is generally translated as
“charity.” Originally, however, the term

referred to the Christian “love-feast,” a

meal related to the Eucharist and designed

to celebrate and promote Christian soli-

darity. Agapeistic love is thought of as

unconditional and not dependent on the

passing, contingent qualities of persons.

Twentieth-century poet William Butler

Yeats playfully observed the difficult and

perhaps divine quality of such love: “Only

God, my dear, could love you for yourself

alone, And not for your yellow hair.” One

of the more sustained defenses of agape

is the two volume work, Eros and Agape

by the Swedish Protestant theologian

Anders Nygren (published first in Sweden,

1930–1936).

AGATHOLOGY. Theories of the good,

from the Greek agathos (good) and logos

(word).

AGATHON. Greek, “the good.” When

applied to human beings, it implies virtue.

Aristotle referred to it as that which ful-

filled a person’s telos, that is, one’s purpose

or end.

AGATHOS. See AGATHON.

AGNOSTICISM. From the Greek a +

ginoskein, meaning “to not know.” An

agnostic about God is someone who

claims not to know whether or not God

exists. A more radical form of agnosticism