Naturalistic Paganism

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The definition of religion is highly contested.  One of the most widely recognized, but by no means the only, definition is that of symbolic anthropologist Clifford Geertz:

Religion is defined as (1) a system of symbols which acts to (2) establish powerful, pervasive, and long-lasting moods and motivations in men by (3) formulating conceptions of a general order of existence and (4) clothing these conceptions with such an aura of factuality that (5) the moods and motivations seem uniquely realistic

Nothing in Geertz’ definition necessitates a supernatural force or agency.  There are many, however, who propose that supernaturalism is the defining characteristic of religion, and those that lack it are not true religions.  There are at least three problems with this view.  First, “supernatural” is a Western concept developed in late Roman and early Medieval Europe (see Saler), and as such it may be inappropriate to apply it uncritically to other traditions.  Second, not all traditions conventionally considered religions are supernaturalistic: witness monastic Theravada Buddhism, philosophical Daoism, Neo-Confucianism, Stoicism, Epicureanism, many forms of liberal Christianity, and more.  Finally, the temptation to discount these traditions as “not true religions” may be circular reasoning that falls prey to the “no true Scotsman” fallacy.  Whittle summarizes the “not true religion” reaction:

It seems a natural response from conventionally bright people encountering an idea they don’t easily comprehend; especially when it’s an uncomfortable one. It’s rather like reading an e. e. cummings poem and wondering why it doesn’t rhyme.

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