From religion-online.org ...
First, let us note how Kaplans transnaturalism differs from strict naturalism.
Naturalism may be defined as "the disposition to believe that any phenomenon can be explained by appeal to general laws confirmable either by observation or by inference from observation" (CRN 21). This does not mean that everything that happens in the universe is at present explainable. Rather, naturalism represents a methodological recommendation concerning the theory of knowledge. What it suggests is that the only instruments of knowledge we possess are reason and critically analyzed experience. Claims to knowledge based on a special faculty, such as mystical intuition, must therefore be recognized as assertions of faith which cannot be verified and can only be evaluated in terms of their consequences for human conduct. The reliance on reason and critically analyzed experience is thus the method of naturalism, its logic of inquiry. Naturalism as a theory of reality, however, can be problematic because of the ambiguity of the term "nature." For most naturalists, nevertheless, it is safe to say that "nature" signifies the totality of reality -- its substance, functioning and principles of operation, since what distinguishes naturalism from other metaphysical standpoints is its claim that there is nothing beyond nature.
Let us now examine Kaplans transnaturalism and determine its divergence from strict naturalism. To begin with, let us look at Kaplans definition of "transnaturalism":A couple of points. First, Kaufman offers a wondefully clear explication of "naturalism" and is worthy of being quoted if only for that. Second, Kaplan's insistence that God/Creativity transcends nature represents a clear shift from Pantheism to Panentheism, i.e., away from naturalism, and one is left to wonder whether or not a Religious Naturalism is possible without this shift.
Mordecai M. Kaplan and Process Theology: Metaphysical and Pragmatic Perspectives
by William E. Kaufman
by William E. Kaufman
First, let us note how Kaplans transnaturalism differs from strict naturalism.
Naturalism may be defined as "the disposition to believe that any phenomenon can be explained by appeal to general laws confirmable either by observation or by inference from observation" (CRN 21). This does not mean that everything that happens in the universe is at present explainable. Rather, naturalism represents a methodological recommendation concerning the theory of knowledge. What it suggests is that the only instruments of knowledge we possess are reason and critically analyzed experience. Claims to knowledge based on a special faculty, such as mystical intuition, must therefore be recognized as assertions of faith which cannot be verified and can only be evaluated in terms of their consequences for human conduct. The reliance on reason and critically analyzed experience is thus the method of naturalism, its logic of inquiry. Naturalism as a theory of reality, however, can be problematic because of the ambiguity of the term "nature." For most naturalists, nevertheless, it is safe to say that "nature" signifies the totality of reality -- its substance, functioning and principles of operation, since what distinguishes naturalism from other metaphysical standpoints is its claim that there is nothing beyond nature.
Let us now examine Kaplans transnaturalism and determine its divergence from strict naturalism. To begin with, let us look at Kaplans definition of "transnaturalism":
Transnaturalism is that extension of naturalism which takes into account much that mechanistic or materialistic or positivistic science is incapable of dealing with. Transnaturalism reaches out into the domain where mind, personality, purpose, ideals, values and meanings dwell. It treats of the good and the true. Whether or not it has a distinct logic of its own is problematic. But it certainly has a language of its own, the language of simile, metaphor and poetry. That is the language of symbol, myth and drama. In that universe of discourse, belief in God spells trust in life and man, as capable of transcending the potentialities of evil that inhere in his animal heredity, in his social heritage, and in the conditions of his environment. Transnaturalist religion beholds God in the fulfillment of human nature and not in the suspension of the natural order. Its function is not to help man overcome the hazards of nature, but to enable him to bring under control his inhumanity to his fellow man.
We can see from his definition of transnaturalism that Kaplan finds strict naturalism inadequate because it is incapable of "dealing with" the phenomena of mind, personality, purpose, ideals, values, and meanings. On the other hand, underlying Kaplans entire philosophical theology is a polemic against supernaturalism, according to which God is not subject to any empirical law of nature and can therefore suspend the natural order at any point in time.