Introduction 3
Chapter I. Philosophy and religion: points of intersection and demarcation 6
1.1. Similarity of philosophy and religion 6
1.2. Difference of philosophy and religion 9
Chapter II. Dialogue of philosophy and religion 13
2.1. Historical types of interaction between philosophy and religion 13
2.2. Dialogue of philosophy and religion: new theoretical approaches 20
Сonclusion 23
Bibliography 28
Today philosophy of religion is a robust, intensely active area of philosophy. Almost without exception, any introduction to philosophy text in the Anglophone world includes some philosophy of religion. The importance of philosophy of religion is chiefly due to its subject matter: alternative beliefs about God, Brahman, the sacred, the varieties of religious experience, the interplay between science and religion, the challenge of non-religious philosophies, the nature and scope of good and evil, religious treatments of birth, history, and death, and other substantial terrain. A philosophical exploration of these topics involves fundamental questions about our place in the cosmos and about our relationship to what may transcend the cosmos. Such philosophical work requires an investigation into the nature and limit of human thought. Together with these ambitious projects, philosophy of religion has at least three factors that contribute to its importance for the overall enterprise of philosophy.
Philosophy of religion addresses embedded social and personal practices. Philosophy of religion is therefore relevant to practical concerns; its subject matter is not all abstract theory. Given the vast percentage of the world population that is either aligned with religion or affected by religion, philosophy of religion has a secure role in addressing people's actual values and commitments. A chief point of reference in much philosophy of religion is the shape and content of living traditions. In this way, philosophy of religion may be informed by the other disciplines that study religious life [9].
However, efforts to create a comprehensive and wholesome doctrine of God by philosophical means were ultimately unproductive, and therefore sharply reduced confidence in the possibilities of the philosophy of religion as a special branch of knowledge. Increasingly, the opinion is expressed about the exhaustion of cognitive resources, forms, methods and means, proposed by the philosophy of religion. And at the same time, calls are increasingly being made to comprehend all that cognitive content that has been accumulated by the two thousand-year history of the formation and development of theological (theological) thought, to seize the arsenal of methods and means of analyzing religion and religious belief offered by theology [2].
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