Monotheism

Part of a series on
God
General conceptions Agnosticism Apatheism Atheism Deism Henotheism Ignosticism Monotheism Monism Dualism Monolatrism Kathenotheism Omnism Panpsychism Panentheism Pantheism Polytheism Theism Transtheism
Specific conceptions Creator Demiurge Deus Father Great Architect Monad Mother Supreme Being Sustainer The All The Lord Trinity Tawhid Ditheism Monism Personal Unitarianism
In particular religions Abrahamic Judaism Christianity Islam Bahá'í Mormonism Indo-Iranian Hinduism Buddhism Jainism Sikhism Zoroastrianism
Attributes Eternalness Existence Gender Names ("God") Omnibenevolence Omnipotence Omnipresence Omniscience
Experiences Practices Belief Esotericism Faith Fideism Gnosis Hermeticism Metaphysics Mysticism Prayer Revelation Worship
Related topics Euthyphro dilemma God complex God gene Theology Ontology Problem of evil (theodicy) Religion philosophy texts Portrayals of God in popular media

Monotheism has been defined as the belief in the existence of one god or in the oneness of God.^[1] The Oxford Dictionary of the Christian Church gives a more restricted definition: "belief in one personal and transcendent God", as opposed to polytheism and pantheism.^[2] A distinction may be made between exclusive monotheism, and both inclusive monotheism and pluriform (panentheistic) monotheism which, while recognising many distinct gods, postulate some underlying unity.^[3] Monotheism is distinguished from henotheism, a religious system in which the believer worships one god without denying that others may worship different gods with equal validity, and monolatrism, the recognition of the existence of many gods but with the consistent worship of only one deity.

Monotheism characterizes the traditions of Bábism, the Bahá'í Faith, Cao Dai (Caodaiism), Cheondoism (Cheondogyo), Christianity, Deism, Eckankar, Islam, Judaism, Mandaeism, Rastafari, Ravidassia religion, Seicho no Ie, Shaivism, Shaktism, Sikhism, Tengrism (Tangrism), Tenrikyo (Tenriism), Vaishnavism, and Zoroastrianism and elements of quasi-monotheistic thought are discernible in numerous other religions including Atenism and Ancient Chinese religion.^[4]

Origin and development

The word monotheism comes from the Greek μόνος (monos)^[5] meaning "single" and θεός (theos)^[6] meaning "god".^[7] The English term was first used by Henry More (1614–1687).^[8]

In Zoroastrianism, Ahura Mazda appears as a supreme and transcendental deity. Depending on the date of Zoroaster (usually considered to be contemporary with the Vedas^[9]), this may be one of the earliest documented instances of the emergence of monism in an Indo-European religion.

Monolatrism can be a stage in the development of monotheism from polytheism. Three examples of this are the Aten cult in the reign of the Egyptian pharaoh Akhenaten, the rise of Marduk from the tutelary of Babylon to the claim of universal supremacy, and the rise of Yahweh from among the Canaanite gods to the sole God of Judaism.^[10]

Ethical monotheism and the associated concept of absolute good and evil emerge in Zoroastrianism and Judaism, later culminating in the doctrines of Christology in early Christianity and later (by the 7th century) in the tawhid in Islam.

In the cities of the Ancient Near East, each city had a local patron deity, such as Shamash at Larsa or Sin at Ur. The first claims of global supremacy of a specific god date to the Late Bronze Age, with Akhenaten's Great Hymn to the Aten (speculatively connected to Judaism by Sigmund Freud in his Moses and Monotheism). However the historicity of the Exodus is disputed. Furthermore, it is not clear to what extent Akhenaten's Atenism was monotheistic rather than henotheistic with Akhenaten himself identified with the god Aten.

Currents of monism or monotheism emerge in Vedic India earlier, chiefly with worship of Lord Krishna, which is full-fledged monotheism, but also with e.g. the Nasadiya Sukta. In the Indo-Iranian tradition, the Rigveda exhibits notions of monism, in particular in the comparatively late tenth book, also dated to the early Iron Age, e.g. in the Nasadiya sukta.

According to Christian tradition, monotheism was the original religion of humanity but was generally lost after the fall of man. This theory was largely abandoned in the 19th century in favour of an evolutionary progression from animism via polytheism to monotheism, but by 1974 this theory was less widely held.^[2] Austrian anthropologist Wilhelm Schmidt had postulated an Urmonotheismus, "original" or "primitive monotheism" in the 1910s.^[11] It was objected that Judaism, Christianity, and Islam had grown up in opposition to polytheism as had Greek philosophical monotheism.^[2] Furthermore, while belief in a "high god" is not universal, it is found in many parts of Africa and numerous other areas of the world.^[12]

More detailed definitions

Conceptions of God
Bahá'í Buddhist Christian Hindu Islamic Jain Jewish Mormon Sikh Zoroastrian

• Deism posits the existence of a single creator god, who has little or no continued involvement with the world.^[13] Samuel Clarke distinguished four types of deist: those who believed in a creator with no further interest in the world; those who also saw a certain providential ordering of the material universe but not in the moral and spiritual spheres; those who in addition, believed God had some moral attributes but did not believe in a future life; and those who, while rejecting revelation, accepted all the truths of natural religion.^[14]
• The term Henotheism has two distinct uses. In the context of biblical studies it normally means the exclusive worship of a tribal-national deity which does not deny the reality of patron deities of other peoples, while elsewhere it often becomes a synonym for monolatry, that is belief in or the worship of one god without denying the existence of others.^[15] Hinduism is sometimes overgeneralized to as henotheistic.^[16]
• Monism is the philosophical stance that explains all that is in terms of a single reality and thus conflicts with any belief which distinguishes radically between different grades of being (e.g. Christianity).^[17] The type of monotheism found in Hinduism, encompassing pantheism and panentheism is monistic.
• Panentheism is a form of monistic monotheism which holds that the being of God includes and penetrates all the Universe but unlike pantheism (see below) the universe is not identical with God.^[18]
• Pantheism holds that the universe and God are identical.^[19] Philosophically, it maintains that there is only one substance which is absolute, eternal and infinite so all things, including human beings, are not independent substances but only modes or manifestations of the Absolute.^[20] The existence of a transcendent being extraneous to nature is denied.
• Substance monotheism, found in some indigenous African religions, holds that the many gods are different forms of a single underlying substance.
• Trinitarian monotheism is the Christian doctrine of belief in one God who is three distinct "persons": God the Father, God the Son (Jesus) and God the Holy Spirit. When used in this context, the word "person" is a technical term and means "something very different from what it does in common speech".^[21] In particular, the idea of self-consciousness found in contemporary usage was not at all prominent.^[22]

Abrahamic religions

Abrahamic religions are monotheistic faiths of Middle Eastern origin, emphasizing and tracing their origins to Abraham^[23] or recognizing a spiritual tradition identified with him.^[24][25][26] As of the early twenty-first century, the majority of the world's population (54% or 3.8 billion people) consider themselves as monotheists and adherents of the Abrahamic religions.^[27][28]

While all adherents of the Abrahamic religions consider themselves to be monotheists, Judaism considers Christianity to be polytheistic,recognizing only Islam as monotheistic.^[29] Islam likewise does not recognize Christianity as monotheistic.^[30]

Judaism

Judaism is one of the oldest monotheistic religions in the world.^[31] God in Judaism is strictly monotheistic,^[32] an absolute one, indivisible, and incomparable being who is the ultimate cause of all existence. The Hebrew Bible presents the God of Israel as the creator of the world and as the only power controlling history. The Babylonian Talmud references other, "foreign gods" as non-existent entities to whom humans mistakenly ascribe reality and power.^[33]

The Hebrew Bible commands the Israelites not to worship other gods, but only YHWH, the God who brought them out of Egypt (Ex. 20:1-4; Deut. 5:6-7). Despite this, it records that many Israelites were rebellious, choosing instead to worship foreign gods and idols.^[34]

In Judaism god is omniscient and omnipotent, and is the source of all morality. Jewish tradition teaches that the true aspect of God is incomprehensible and unknowable, and that it is only God's revealed aspect that brought the universe into existence, and interacts with mankind and the world. The one God of Israel is the God of Abraham, Isaac, and Jacob, who is the guide of the world, delivered the Israelites from slavery in Egypt, and gave them the Law of Moses at biblical Mount Sinai as described in the Torah.

As they traditionally profess a concept of monotheism with a singular God, Judaism^[35] and Islam reject the Christian idea of monotheism. Judaism uses the term shituf to refer to ways of worshiping God not believed to be monotheistic. Muslims reject the Christian doctrine of the Trinity and divinity of Jesus, considering it to be polytheism.^[36]

In Ancient Israel

During the 8th century BCE, the worship of YHWH in Israel was in competition with many other cults, described by the Yahwist faction collectively as Baals. The oldest books of the Hebrew Bible reflect this competition, as in the books of Hosea and Nahum, whose authors lament the "apostasy" of the people of Israel, threatening them with the wrath of God if they do not give up their polytheistic cults.^[37][38]

Some scholars hypothesize that Judaism was originally a form of monolatrism or henotheism. In this hypothesis both the Kingdom of Israel and the Kingdom of Judah had YHWH as their state god, while also acknowledging the existence of other gods.^[39] In the 8th century BCE Assyrian royal propaganda claimed for the Assyrian national god Ashur dominion over all other gods. It is posited that in reaction to this, certain circles in Israel stressed the unique power of YHWH as a sign of national independence. The hypothesis posits a next stage, beginning with the fall of Judah to Babylon, when a small circle of priests and scribes gathered around the exiled royal court developed the first idea of YHWH as the sole God of the world.

The Shema

Judaism's earliest history, beliefs, laws, and practices are preserved and taught in the Torah (the first part of the Hebrew Bible). It provides a clear textual source for the rise and development of what is named Judaism's ethical monotheism which means that:

(1) There is one God from whom emanates one morality for all humanity. (2) God's primary demand of people is that they act decently toward one another...The God of ethical monotheism is the God first revealed to the world according to the Jewish Bible.

When Moses returned with the Ten Commandments, the second of those stated that "you shall have no other gods before me" (Exodus 20:3), right after the first, which affirmed the existence of God. Furthermore, Israelites recite the Shema Yisrael ("Hear, O Israel") which partly says, "Hear, O Israel: YHWH is our God, YHWH is one", meaning that Israel was to worship none of the gods of other peoples. Monotheism was and is the central tenet of the Israelite and the Jewish religion.

The Shema

Hebrew	שמע ישראל יי אלהנו יי אחד
Common transliteration	Shema Yisrael Adonai Eloheinu Adonai Echad
English	Hear, O Israel! The Lord is our God! The Lord is One!

The literal word meanings are roughly as follows:

• Shema — "listen" or "hear". The word also implies comprehension.
• Yisrael — "Israel", in the sense of the people or congregation of Israel
• Adonai — often translated as "Lord", used in place of the Tetragrammaton, YHWH
• Eloheinu — "our God", a plural noun (said to imply majesty rather than plural number) with a pronominal suffix ("our")
• Echad — "one"

Christianity

From earlier than the times of the Nicene Creed, 325 CE, various Christian figures advocated^[40] the triune mystery-nature of God as a normative profession of faith. According to Roger E. Olson and Christopher Hall, through prayer, meditation, study and practice, the Christian community concluded "that God must exist as both a unity and trinity", codifying this in ecumenical council at the end of the 4th century.^[41]

Christians have held that in scriptural references to 'God the Father' (Philippians 1:2, 1 Peter 1:2) 'God the Son' (John1:1, 1:14, Hebrews 1:8, Colossians Col 2:9) and 'God the Holy Spirit' (Acts 5:3-4) are referring to or describing the different divine persons. But they also still believe that passages of the New Testament, such as 1 Corinthians 8:4-6 "there is none other God but one... to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him" and the Old Testament, such as Isaiah 45:5-7 "I am the Lord, and there is none else, there is no God beside me... there is none beside me. I am the Lord, and there is none else", claim God as being 'one'.

Many modern Christians believe the Godhead is triune meaning that the three persons of the Trinity are in one union in which each person is also wholly God. They also hold to the doctrine of a man-god Christ Jesus as God incarnate. These Christians also do not believe that one of the three divine figures is God alone and the other two are not but that all three are mysteriously God and one. Other Christian religions including Unitarian Universalism, Jehovah's Witnesses, Mormonism and others do not share those views on the Trinity.

Historically, most Christian churches have taught that the nature of God is a mystery, in the original, technical meaning; something that must be revealed by special revelation rather than deduced through general revelation. Among early Christians there was considerable debate over the nature of the Godhead, with some denying the incarnation but not the deity of Jesus (Docetism) and others later calling for an Arian conception of God. Despite at least one earlier local synod rejecting the claim of Arius, this Christological issue was to be one of the items addressed at the First Council of Nicaea.

However, some Christian faiths such as Mormonism argue that the Godhead is in fact three separate individuals which include God the Father, His Son Jesus Christ, and the Holy Ghost.^[42] Each individual having a distinct purpose in the grand existence of human kind.^[43] Furthermore, Mormons believe that before the "Council of Nicaea," the predominant belief among many early Christians was that the Godhead was three separate individuals. In support of this view, they cite early Christian examples of belief in subordinationism.^[44]

The First Council of Nicaea, held in Nicaea (in present-day Turkey), convoked by the Roman Emperor Constantine I in 325, was the first ecumenical^[45] council of bishops of the Roman Empire, and most significantly resulted in the first uniform Christian doctrine, called the Nicene Creed. With the creation of the creed, a precedent was established for subsequent 'general (ecumenical) councils of bishops' (synods) to create statements of belief and canons of doctrinal orthodoxy— the intent being to define a common creed for the Church and address heretical ideas.

One purpose of the council was to resolve disagreements in Alexandria over the nature of Jesus in relationship to the Father; in particular, whether Jesus was of the same substance as God the Father or merely of similar substance. All but two bishops took the first position; while Arius' argument failed.

Christian orthodox traditions (Eastern Orthodox, Oriental Orthodox, Roman Catholic, and most Protestants) follow this decision, which was reaffirmed in 381 at the First Council of Constantinople and reached its full development through the work of the Cappadocian Fathers. They consider God to be a triune entity, called the Trinity, comprising the three "persons" God the Father, God the Son, and God the Holy Spirit, the three of this unity are described as being "of the same substance" (ὁμοούσιος). Christians overwhelmingly assert that monotheism is central to the Christian faith, as the Nicene Creed (and others), which gives the orthodox Christian definition of the Trinity, begins: "I believe in one God".

Deism is a philosophy of religion which arises in the Christian tradition during the Early Modern period. It postulates that there is a God who however does not intervene in human affairs.

Unitarianism is a theological movement, named for its understanding of God as one person, in direct contrast to Trinitarianism.^[46]

Islam

In Islam, Allāh (God) is all-powerful and all-knowing, the creator, sustainer, ordainer and judge of the universe.^[47][48] God in Islam is strictly singular (tawhid)^[49] unique (wahid) and inherently One (ahad), all-merciful and omnipotent.^[50] Allāh exists without place^[51] and the Qur'an states that "No vision can grasp Him, but His grasp is over all vision. God is above all comprehension, yet is acquainted with all things" (Qur'an 6:103)^[48] Allāh is the only God and the same God worshiped in Christianity and Judaism. (29:46).^[52]

Islam emerged in the 7th century CE in the context of both Christianity and Judaism, with some thematic elements similar to Gnosticism.^{[53][54][55][56][57][58][59][60]} Islamic belief states that Muhammad did not bring a new religion from God, but is rather the same religion as practiced by Abraham, Moses, David, Jesus and all the other prophets of God.^[61] The assertion of Islam is that the message of God had been corrupted, distorted or lost over time and the Quran was sent to Muhammad in order to correct the lost message of the Torah, New Testament and prior scriptures from God.^[62]

The Qur'an asserts the existence of a single and absolute truth that transcends the world; a unique and indivisible being who is independent of the creation.^[63] The Qur'an rejects binary modes of thinking such as the idea of a duality of God by arguing that both good and evil generate from God's creative act. God is a universal god rather than a local, tribal or parochial one; an absolute who integrates all affirmative values and brooks no evil.^[64]

Tawhid constitutes the foremost article of the Muslim profession of faith, "There is no god but God, Muhammad is the messenger of God.^[65] To attribute divinity to a created entity is the only unpardonable sin mentioned in the Qur'an.^[64] The entirety of the Islamic teaching rests on the principle of tawhid.^[66]

As they traditionally profess a concept of monotheism with a singular person as God, Judaism^[35] and Islam reject the Christian idea of monotheism. Judaism uses the term Shituf to refer to non-monotheistic ways of worshiping God. Though Muslims believe in Jesus (Isa in Arabic), they do not affirm that he was a begotten son of God. Jesus is mentioned more times in the Qur'an than Muhammad, but never in conjunction with the Christian doctrine of the Trinity (4:171) constituting this to be shirk, deviation from the true Abrahamic religion (2:135), and blasphemous excess in religion. (5:77).

Sabianism

According to the Quran, the Sabians were a monotheistic religious group.^[67] Some Hadiths account them as converts to Islam.^[68] However this interpretation may be related to the fact that Quraysh polytheists used to describe anyone who converted to Islam with the word "Saba" (صبى/صبوت) which may either mean that this term was used for anyone who changed his religion or that they identified the message of Muhammed as a "Sabian belief". The former linguistic explanation (i.e. saba = changed his religion) is the one adopted by most Muslim scholars.

Sabians are often identified with Mandaeism, a small monotheistic community which lives today in Iraq and call themselves Yahyawiya (Arabic: يحياوية‎). Muslim scholars traditionally viewed them as followers of the prophets Noah and Yahya (i.e. John the Baptist).^[69]

Bahá'í Faith

God in the Bahá'í Faith is taught to be a personal god, too great for humans to fully comprehend. Human primitive understanding of God is achieved through his revelations via his divine intermediary Manifestations.^[70][71] In the Bahá'í faith, such Christian doctrines as the Trinity are seen as compromising the Bahá'í view that God is single and has no equal.^[72] And the very existence of the Bahá'í Faith is a challenge to the Islamic doctrine of the finality of Muhammad's revelation.^[73] God in the Bahá'í Faith communicates to humanity through divine intermediaries, known as Manifestations of God.^[74] These Manifestations establish religion in the world.^[71] It is through these divine intermediaries that humans can approach God, and through them God brings divine revelation and law.^[75]

The Oneness of God is one of the core teachings of the Bahá'í Faith. The obligatory prayers in the Bahá'í Faith involve explicit monotheistic testimony.^[76][77] God is the imperishable, uncreated being who is the source of all existence.^[78] He is described as "a personal God, unknowable, inaccessible, the source of all Revelation, eternal, omniscient, omnipresent and almighty".^[79][80] Although transcendent and inaccessible directly, his image is reflected in his creation. The purpose of creation is for the created to have the capacity to know and love its creator.^[81] God communicates his will and purpose to humanity through intermediaries, known as Manifestations of God, who are the prophets and messengers that have founded religions from prehistoric times up to the present day.^[74]

Atenism

Amenhotep IV initially introduced Atenism in Year 5 of his reign (1348/1346 BCE), raising Aten, once a relatively obscure Egyptian Solar deity representing the disk of the sun, to the status of Supreme God in the Egyptian pantheon,^[82] To emphasise the change, Aten's name was written in the cartouche form normally reserved for Pharaohs, an innovation of Atenism. This religious reformation appears to coincide with the proclamation of a Sed festival, a sort of royal jubilee intended to reinforce the Pharaoh's divine powers of kingship. Traditionally held in the thirtieth year of the Pharaoh's reign, this possibly was a festival in honour of Amenhotep III, whom some Egyptologists think had a coregency with his son Amenhotep IV of two to twelve years.

Year 5 is believed to mark the beginning of Amenhotep IV's construction of a new capital, Akhetaten (Horizon of the Aten), at the site known today as Amarna. Evidence of this appears on three of the boundary stelae used to mark the boundaries of this new capital. At this time, Amenhotep IV officially changed his name to Akhenaten (Agreeable to Aten) as evidence of his new worship. The date given for the event has been estimated to fall around January 2 of that year. In Year 7 of his reign (1346/1344 BCE) the capital was moved from Thebes to Akhetaten (near modern Amarna), though construction of the city seems to have continued for two more years. In shifting his court from the traditional ceremonial centres Akhenaten was signalling a dramatic transformation in the focus of religious and political power.

The move separated the Pharaoh and his court from the influence of the priesthood and from the traditional centres of worship, but his decree had deeper religious significance too—taken in conjunction with his name change, it is possible that the move to Amarna was also meant as a signal of Akhenaten's symbolic death and rebirth. It may also have coincided with the death of his father and the end of the coregency. In addition to constructing a new capital in honor of Aten, Akhenaten also oversaw the construction of some of the most massive temple complexes in ancient Egypt, including one at Karnak and one at Thebes, close to the old temple of Amun.

In Year 9 (1344/1342 BCE), Akhenaten declared a more radical version of his new religion, declaring Aten not merely the supreme god of the Egyptian pantheon, but the only God of Egypt, with himself as the sole intermediary between the Aten and the Egyptian people. Key features of Atenism included a ban on idols and other images of the Aten, with the exception of a rayed solar disc, in which the rays (commonly depicted ending in hands) appear to represent the unseen spirit of Aten. Aten was addressed by Akhenaten in prayers, such as the Great Hymn to the Aten: "O Sole God beside whom there is none".

The details of Atenist theology are still unclear. The exclusion of all but one god and the prohibition of idols was a radical departure from Egyptian tradition, but most scholars see Akhenaten as a practitioner of monolatry rather than monotheism, as he did not actively deny the existence of other gods; he simply refrained from worshiping any but Aten. It is known that Atenism did not solely attribute divinity to the Aten. Akhenaten continued the cult of the Pharaoh, proclaiming himself the son of Aten and encouraging the Egyptian people to worship him.^[83] The Egyptian people were to worship Akhenaten; only Akhenaten and Nefertiti could worship Aten directly.^[84]

Under Akhenaten's successors, Egypt reverted to its traditional religion, and Akhenaten himself came to be reviled as a heretic.

Chinese view

The orthodox faith system held by most dynasties of China since at least the Shang Dynasty (1766 BCE) until the modern period centered on the worship of Shangdi (literally "Above Sovereign", generally translated as "God") or Heaven as an omnipotent force.^[85] This faith system pre-dated the development of Confucianism and Taoism and the introduction of Buddhism and Christianity. It has features of monotheism in that Heaven is seen as an omnipotent entity, a noncorporeal force with a personality transcending the world. From the writings of Confucius in the Analects, we find that Confucius himself believed that Heaven cannot be deceived, Heaven guides people's lives and maintains a personal relationship with them, and that Heaven gives tasks for people to fulfill in order to teach them of virtues and morality.^[85] However, this faith system was not truly monotheistic since other lesser gods and spirits, which varied with locality, were also worshiped along with Shangdi. Still, later variants such as Mohism (470 BC–c.391 BC) approached true monotheism, teaching that the function of lesser gods and ancestral spirits is merely to carry out the will of Shangdi, akin to angels in Western civilization. In Mozi's Will of Heaven (天志), he writes:

Worship of Shangdi and Heaven in ancient China includes the erection of shrines, the last and greatest being the Temple of Heaven in Beijing, and the offering of prayers. The ruler of China in every Chinese dynasty would perform annual sacrificial rituals to Shangdi, usually by slaughtering a completely healthy bull as sacrifice. Although its popularity gradually diminished after the advent of Taoism and Buddhism, among other religions, its concepts remained in use throughout the pre-modern period and have been incorporated in later religions in China, including terminology used by early Christians in China. Despite the rising of non-theistic and pantheistic spirituality contributed by Taoism and Buddhism, Shangdi was still praised up until the end of the Qing Dynasty as the last ruler of the Qing declared himself son of heaven.

Indigenous African religion

The Himba people of Namibia practice a form of monotheistic panentheism, and worship the god Mukuru. The deceased ancestors of the Himba and Herero are subservient to him, acting as intermediaries.^[86]

The Igbo people practice a form of monotheism called Odinani.^[87] Odinani has monotheistic and panentheistic attributes, having a single God as the source of all things. Although a pantheon of spirits exists, these are lesser spirits prevalent in Odinani expressly serving as elements of Chineke (or Chukwu), the supreme being or high god.

Some (approximately 3%) of Oromo people follow a traditional monotheistic religion called Waaqeffannaa and God called Waaq.

Indo-European religions

Proto-Indo-European religion

In the Proto-Indo-European religion, the supreme god is Dyeus, as the word "Dyeus" is literally used in many Indo-European language cognates to denote a supreme god. However, Proto-Indo-European religion was not monotheistic.

In western Eurasia, the ancient traditions of the Slavic religion had elements of monotheism, of a supreme deity known by many names worshiped by some tribes. The most common name of the supreme deity is Perun and was identified with the Christian God after Christianization.

In speaking of Henotheism, Indo-European religions have had shifting tendencies regarding their supreme god. Consider the ruler of lightning: the supreme god Zeus, Perun, Jupiter controlled lightning himself; while in Norse mythology Odin delegated the power of lightning to his son Thor. In this vein, phenomena controlled by any single henotheistic god differ widely among various Indo-European religions.

Indo-Iranian religions

Hinduism

As an old religion, Hinduism inherits religious concepts spanning monotheism, polytheism, panentheism, pantheism, monism, and atheism among others;^{[88][89][90][91]} and its concept of God is complex and depends upon each individual and the tradition and philosophy followed.

Hindu views are broad and range from monism, through pantheism and panentheism (alternatively called monistic theism by some scholars) to monotheism and even atheism. Hinduism cannot be said to be purely polytheistic. Hindu religious leaders have repeatedly stressed that while God's forms are many and the ways to communicate with him are many, God is one. The puja of the murti is a way to communicate with the abstract one god (Brahman) which creates, sustains and dissolves creation.^[92]

Rig Veda 1.164.46,

Indraṃ mitraṃ varuṇamaghnimāhuratho divyaḥ sa suparṇo gharutmān,

ekaṃ sad viprā bahudhā vadantyaghniṃ yamaṃ mātariśvānamāhuḥ

"They call him Indra, Mitra, Varuṇa, Agni, and he is heavenly nobly-winged Garuda.

To what is One, sages give many a title they call it Agni, Yama, Mātariśvan."(trans. Griffith)

Traditions of Gaudiya Vaishnavas, the Nimbarka Sampradaya and followers of Swaminarayan and Vallabha consider Krishna to be the source of all avatars,^[93] and the source of Vishnu himself, or to be the same as Narayana. As such, he is therefore regarded as Svayam Bhagavan.^[94][95][96]

When Krishna is recognized to be Svayam Bhagavan, it can be understood that this is the belief of Gaudiya Vaishnavism,^[97] the Vallabha Sampradaya,^[98] and the Nimbarka Sampradaya, where Krishna is accepted to be the source of all other avatars, and the source of Vishnu himself. This belief is drawn primarily "from the famous statement of the Bhagavatam"^[99] (1.3.28).^[100] A viewpoint differing from this theological concept is the concept of Krishna as an avatar of Narayana or Vishnu. It should be however noted that although it is usual to speak of Vishnu as the source of the avataras, this is only one of the names of the God of Vaishnavism, who is also known as Narayana, Vasudeva and Krishna and behind each of those names there is a divine figure with attributed supremacy in Vaishnavism.^[101]

The Rig Veda discusses monotheistic thought, as do the Atharva Veda and Yajur Veda: "Devas are always looking to the supreme abode of Vishnu" (tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sṻrayaḥ Rig Veda 1.22.20)

"The One Truth, sages know by many names" (Rig Veda 1.164.46)^[102]

"When at first the unborn sprung into being, He won His own dominion beyond which nothing higher has been in existence" (Atharva Veda 10.7.31)^[103]

"There is none to compare with Him. There is no parallel to Him, whose glory, verily, is great." (Yajur Veda 32.3)^[104]

The number of auspicious qualities of God are countless, with the following six qualities (bhaga) being the most important:

• Jñāna (omniscience), defined as the power to know about all beings simultaneously
• Aishvarya (sovereignty, derived from the word Ishvara), which consists in unchallenged rule over all
• Shakti (energy), or power, which is the capacity to make the impossible possible
• Bala (strength), which is the capacity to support everything by will and without any fatigue
• Vīrya (vigor), which indicates the power to retain immateriality as the supreme being in spite of being the material cause of mutable creations
• Tejas (splendor), which expresses His self-sufficiency and the capacity to overpower everything by His spiritual effulgence^[105]

In the Shaivite tradition, the Shri Rudram (Sanskrit श्रि रुद्रम्), to which the Chamakam (चमकम्) is added by scriptural tradition, is a Hindu stotra dedicated to Rudra (an epithet of Shiva), taken from the Yajurveda (TS 4.5, 4.7).^[106][107] Shri Rudram is also known as Sri Rudraprasna, Śatarudrīya, and Rudradhyaya. The text is important in Vedanta where Shiva is equated to the Universal supreme God. The hymn is an early example of enumerating the names of a deity,^[108] a tradition developed extensively in the sahasranama literature of Hinduism.

The Nyaya school of Hinduism has made several arguments regarding a monotheistic view. The Naiyanikas have given an argument that such a god can only be one. In the Nyaya Kusumanjali, this is discussed against the proposition of the Mimamsa school that let us assume there were many demigods (devas) and sages (rishis) in the beginning, who wrote the Vedas and created the world. Nyaya says that:

[If they assume such] omniscient beings, those endowed with the various superhuman faculties of assuming infinitesimal size, and so on, and capable of creating everything, then we reply that the law of parsimony bids us assume only one such, namely Him, the adorable Lord. There can be no confidence in a non-eternal and non-omniscient being, and hence it follows that according to the system which rejects God, the tradition of the Veda is simultaneously overthrown; there is no other way open.

In other words, Nyaya says that the polytheist would have to give elaborate proofs for the existence and origin of his several celestial spirits, none of which would be logical, and that it is more logical to assume one eternal, omniscient god.

Sikhism

Sikhi is a monotheistic^[109][110] and a revealed religion.^[111] God in Sikhi is called Vāhigurū, and is shapeless, timeless, and sightless: niraṅkār, akaal, and alakh. God is present (sarav viāpak) in all of creation. God must be seen from "the inward eye", or the "heart". Sikhi devotees must meditate to progress towards enlightenment, as its rigorous application permits the existence of communication between God and human beings.^[112]

Sikhism is a monotheistic faith^[113][114] that arose in northern India during the 16th and 17th centuries. Sikhs believe in one, timeless, omnipresent, supreme creator. The opening verse of the Guru Granth Sahib, known as the Mul Mantra, signifies this:

Punjabi: ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Transliteration: ikk ōankār sat(i)-nām(u) karatā purakh(u) nirabha'u niravair(u) akāla mūrat(i) ajūnī saibhan(g) gur(a) prasād(i).

One Universal creator God, The supreme Unchangeable Truth, The Creator of the Universe, Beyond Fear, Beyond Hatred, Beyond Death, Beyond Birth, Self-Existent, by Guru's Grace.

The word "ੴ" ("Ik ōaṅkār") has two components. The first is ੧, the digit "1" in Gurmukhi signifying the singularity of the creator. Together the word means: "One Universal creator God".

It is often said that the 1430 pages of the Guru Granth Sahib are all expansions on the Mul Mantra. Although the Sikhs have many names for God, some derived from Islam and Hinduism, they all refer to the same Supreme Being.

The Sikh holy scriptures refer to the One God who pervades the whole of space and is the creator of all beings in the universe. The following quotation from the Guru Granth Sahib highlights this point:

"Chant, and meditate on the One God, who permeates and pervades the many beings of the whole Universe. God created it, and God spreads through it everywhere. Everywhere I look, I see God. The Perfect Lord is perfectly pervading and permeating the water, the land and the sky; there is no place without Him."

— Guru Granth Sahib, Page 782

However, there is a strong case for arguing that the Guru Granth Sahib teaches monism due to its non-dualistic tendencies:

Punjabi: ਸਹਸ ਪਦ ਬਿਮਲ ਨਨ ਏਕ ਪਦ ਗੰਧ ਬਿਨੁ ਸਹਸ ਤਵ ਗੰਧ ਇਵ ਚਲਤ ਮੋਹੀ ॥੨॥

"You have thousands of Lotus Feet, and yet You do not have even one foot. You have no nose, but you have thousands of noses. This Play of Yours entrances me."

— Guru Granth Sahib, Page 13

Sikhs believe that God has been given many names, but they all refer to the One God, VāhiGurū. Sikhs believe that members of other religions such as Islam, Hinduism and Christianity all worship the same God, and the names Allah, Rahim, Karim, Hari, Raam and Paarbrahm are frequently mentioned in the Sikh holy scriptures. Although there is no set reference to God in Sikhism, the most commonly used Sikh reference to God is Akal Purakh (which means "the true immortal") or Waheguru, the Primal Being.

Zoroastrianism

Zoroastrianism combines cosmogonic dualism and eschatological monotheism which makes it unique among the religions of the world. Zoroastrianism proclaims an evolution through time from dualism to monotheism.^[115]

Zoroastrianism is a monotheistic religion,^[116] although Zoroastrianism is often regarded^[117] as dualistic, duotheistic or bitheistic, for its belief in the hypostatis of the ultimately good Ahura Mazda (creative spirit) and the ultimately evil Angra Mainyu (destructive spirit). Zoroastrianism's ethical dualism greatly influenced the later Christian concept of God in opposition to Satan. Zorastrianism was once one of the largest religions on Earth, as the official religion of the Persian Empire. Zoroastrianism is generally believed to have been founded during the early sixth century BC.^[118] By some scholars, the Zoroastrians ("Parsis" or "Zartoshtis") are credited with being some of the first monotheists and having had influence on other world religions. Gathered statistics shows the number of adherents at as many as 3.5 million,^[119] with adherents living in many regions, including South Asia.

Hellenistic religion

"The One" (Τὸ Ἕν) is a concept that arises in Platonism, although the writings of Plato himself are polytheistic. The Euthyphro dilemma, for example, is formulated as "Is the pious loved by the gods because it is pious, or is it pious because it is loved by the gods?"

The development of pure (philosophical) monotheism is a product of the Late Antiquity. During the 2nd to 3rd centuries, early Christianity was just one of several competing religious movements advocating monotheism.

A number of oracles of Apollo from Didyma and Clarus, the so-called "theological oracles", dated to the 2nd and 3rd century CE, proclaim that there is only one highest god, of whom the gods of polytheistic religions are mere manifestations or servants.^[120] 4th century CE Cyprus had, besides Christianity, an apparently monotheistic cult of Dionysus.^[121]

Aristotle's concept of the "Uncaused Cause"—never incorporated into the polytheistic ancient Greek religion—has been used by many exponents of Abrahamic religions to justify their arguments for the existence of the Judeo-Christian-Islamic God of the Abrahamic religions.

The Hypsistarians were a religious group who believed in a most high god, according to Greek documents. Later revisions of this Hellenic religion were adjusted towards Monotheism as it gained consideration among a wider populace. The worship of Zeus as the head-god signaled a trend in the direction of monotheism, with less honour paid to the fragmented powers of the lesser gods.

New religious movements

Various New religious movements, such as Cao Đài, Tenrikyo, Seicho no Ie, and Cheondoism, are monotheistic.

Tengriism

Tengrism or Tangrism (sometimes stylized as Tengriism), occasionally referred to as Tengrianism , is a modern term^[122] for a Central Asian religion characterized by features of shamanism, animism, totemism, both polytheism and monotheism,^{[123][124][125][126]} and ancestor worship. Historically, it was the prevailing religion of the Bulgarians, Turks, Mongols, and Hungarians, as well as the Xiongnu and the Huns.^[127][128] It was the state religion of the six ancient Turkic states: Avar Khaganate, Old Great Bulgaria, First Bulgarian Empire, Göktürks Khaganate, Eastern Tourkia and Western Turkic Khaganate. In Irk Bitig, Tengri is mentioned as Türük Tängrisi (God of Turks).^[129] The term is perceived among Turkic peoples as a national religion.

In Sino-Tibetan and Turco-Mongol traditions, the Supreme God is commonly referred to as the ruler of Heaven, or the Sky Lord granted with omnipotent powers, but it has largely diminished in those regions due to ancestor worship, Taoism's pantheistic views and Buddhism's rejection of a creator God, although Mahayana Buddhism does seem to keep a sense of divinity. On some occasions in the mythology, the Sky Lord as identified as a male has been associated to mate with an Earth Mother, while some traditions kept the omnipotence of the Sky Lord unshared.

See also

• Criticism of monotheism
• Deconstruction and religion
• I am the Lord thy God
• Kashmir Shaivism
• Monophysitism
• Post-monotheism
• The People of Monotheism
• Thou shalt have no other gods before me
• Unmoved mover

Notes

Further reading

• Dever, William G.; (2003). Who Were the Early Israelites?, William B. Eerdmans Publishing Co., Grand Rapids, MI.
• Köchler, Hans. The Concept of Monotheism in Islam and Christianity. Vienna: Braumüller, 1982. ISBN 3-7003-0339-4 (Google Print)
• Kirsch, Jonathan. God Against The Gods: The History of the War Between Monotheism and Polytheism. Penguin Books. 2005.
• Leibowitz, Ilya. Monotheism in Judaism as a Harbinger of Science, Eretz Acheret Magazine
• Silberman, Neil A.; and colleagues, Simon and Schuster; (2001) The Bible Unearthed New York.
• Whitelam, Keith; (1997). The Invention of Ancient Israel, Routledge, New York.

External links

Wikiquote has quotations related to: Monotheism

• The dictionary definition of monotheism at Wiktionary

• About.com "What is Monolatry?" (Contains useful comparisons with henoteism etc.)
• Stanford Encyclopedia of Philosophy
• Christian Monotheism (biblical unitarians)
• Deism

Links to related articles History of religions Timeline of religion List of religions and spiritual traditions Major groups Abrahamic Baha'i Christianity Islam Judaism Rastafarianism Indian Buddhism Hinduism Jainism Sikhism Iranian Zoroastrianism Manichaeanism East Asian Confucianism Taoism Shinto American Aztec Mayan Inca Modern Neopaganism New Thought Scientology Spiritism Historical Prehistoric Paleolithic Near East Egyptian Semitic Mesopotamian Indo-European Celtic Germanic Illyro-thracian Greek Hellenism Gnosticism Neoplatonism Roman Slavic Vedic Hinduism Related topics Evolution of morality Evolutionary origin of religions Evolutionary psychology of religion History of atheism History of theology (Greco-Abrahamic) Humanism Irreligion Secularism Religion portal Theism Deity Divinity Male Female List God Existence Gender Apatheism Atheism Antitheism Binitarianism Classical theism Deism Pandeism Polydeism Dystheism Misotheism Henotheism Hylotheism Ietsism Kathenotheism Monolatrism Monotheism Mysticism Nontheism Post-theism Panentheism Pantheism Philosophical theism Polytheism Spiritualism Theopanism Transtheism Trinitarianism Unitarianism Philosophy of religion Concepts in religion Afterlife Euthyphro dilemma Faith Intelligent design Miracle Problem of evil Religious belief Soul Spirit Theodicy Theological veto Conceptions of God Aristotelian view Brahman Demiurge Divine simplicity Egoism Holy Spirit Maltheism Pandeism Personal god Process theology Supreme Being Unmoved mover God in Abrahamic religions Buddhism Christianity Hinduism Islam Jainism Judaism Mormonism Sikhism Bahá'í Faith Wicca Existence of God For Beauty Christological Consciousness Cosmological Kalam Contingency Degree Desire Experience Fine-tuning of the Universe Love Miracles Morality Ontological Pascal's Wager Proper basis Reason Teleological Natural law Watchmaker analogy Transcendental Against 747 Gambit Atheist's Wager Evil Free will Hell Inconsistent revelations Nonbelief Noncognitivism Occam's razor Omnipotence Poor design Russell's teapot Theology Acosmism Agnosticism Animism Antireligion Atheism Creationism Dharmism Deism Divine command theory Dualism Esotericism Exclusivism Existentialism Christian Agnostic Atheistic Feminist theology Thealogy Womanist theology Fideism Fundamentalism Gnosticism Henotheism Humanism Religious Secular Christian Inclusivism Theories about religions Monism Monotheism Mysticism Naturalism Metaphysical Religious Humanistic New Age Nondualism Nontheism Pandeism Panentheism Pantheism Perennialism Polytheism Process theology Religious skepticism Spiritualism Shamanism Taoic Theism Transcendentalism more... Religious language Eschatological verification Language-game Logical positivism Apophatic theology Verificationism Problem of evil Augustinian theodicy Best of all possible worlds Euthyphro dilemma Inconsistent triad Irenaean theodicy Natural evil Theodicy Philosophers of religion (by date active) Ancient and Medieval Heraclitus Augustine of Hippo Boethius Anselm of Canterbury Gaunilo of Marmoutiers Averroes Thomas Aquinas Maimonides Pico della Mirandola Desiderius Erasmus Enlightenment René Descartes Blaise Pascal Baruch Spinoza Nicolas Malebranche Gottfried W Leibniz William Wollaston Thomas Chubb David Hume Baron d'Holbach Immanuel Kant Johann G Herder 1800 1850 Friedrich Schleiermacher Karl C F Krause Georg W F Hegel William Whewell Ludwig Feuerbach Søren Kierkegaard Karl Marx Albrecht Ritschl 1880 1900 Ernst Haeckel W. K. Clifford Friedrich Nietzsche Harald Høffding William James Vladimir Solovyov Ernst Troeltsch Rudolf Otto Lev Shestov Sergei Bulgakov Pavel Florensky Ernst Cassirer Joseph Maréchal 1920 postwar George Santayana Bertrand Russell Martin Buber René Guénon Paul Tillich Karl Barth Emil Brunner Rudolf Bultmann Reinhold Niebuhr Charles Hartshorne Mircea Eliade J L Mackie Walter Kaufmann Martin Lings Peter Geach George I Mavrodes William Alston Antony Flew 1970 1990 2010 William L Rowe Dewi Z Phillips Alvin Plantinga Anthony Kenny Nicholas Wolterstorff Richard Swinburne Robert Merrihew Adams Peter van Inwagen Daniel Dennett Loyal Rue Jean-Luc Marion William Lane Craig Ali Akbar Rashad Alexander Pruss Related topics Criticism of religion Ethics in religion Exegesis History of religions Religion Religious language Religious philosophy Relationship between religion and science Political science of religion Faith and rationality more... Portal Category Theology Outline   Conceptions of God Theism forms Deism Dystheism Henotheism Hermeticism Kathenotheism Nontheism Monolatrism Monotheism Mysticism Panentheism Pandeism Pantheism Polydeism Polytheism Spiritualism Theopanism more... concepts Deity Divinity Gender of God and gods Male deity Goddess Numen Singular god theologies by faith Abrahamic religions Judaism Christianity Islam the Bahá'í Faith Buddhism Hinduism Jainism Sikhism Zoroastrianism more... concepts Absolute Brahman Emanationism Logos Supreme Being more... God as the Devil Sustainer Time Trinitarianism Athanasian Creed Comma Johanneum Consubstantiality Homoousian Homoiousian Hypostasis Perichoresis Shield of the Trinity Trinitarian formula Trinity Trinity of the Church Fathers Trinitarian Universalism more... Other concepts Aristotelian view Attributes of God in Christianity / in Islam Binitarianism Demiurge Divine simplicity Divine presence Egotheism Godhead in Christianity Latter-Day Saints Great Architect of the Universe Great Spirit Apophatic theology Olelbis Open theism Personal god Phenomenological definition Philo's view Sarav viāpak Taryenyawagon The All Tian Unmoved mover more... Names of God in Christianity Hinduism Islam Jainism Judaism more...   Existence of God Apologetics Arguments on the existence of God For Arguments from Beauty Consciousness Degree Desire Love Miracles Morality Proper basis Reason Religious experience Other arguments Christological Cosmological Ontological Pascal's wager Teleological Trademark Transcendental Witness more... Against Arguments from Free will Inconsistent revelation Nonbelief Poor design Other arguments God of the gaps Incompatible properties Noncognitivism Omnipotence paradox Problem of evil Problem of Hell more... Apologetics General List of apologetic works Polemic Positive deconstruction more... Christian Apologists List of works Ecumenical Presuppositional Epistle to Diognetus Trilemma Urmonotheismus more... Other faiths Bahá'í Muslim apologists   Criticism Opposition Persecution Criticism of Buddhism Christianity Hinduism Islam Jainism Judaism Opposition to Christianity Catholicism Protestantism Anti-Christian sentiment Gnosticism Hinduism Islam Judaism Cults / New religious movements more... Persecution of Buddhists Christians Muslims Zoroastrians Related topics Disengagement from religion Secularism Separation of church and state   Eschatology By faith Buddhist Christian Hindu Islamic Jewish Norse Taoist Zoroastrian Topics Afterlife Apocalypticism Doomsday films Ghosts Ghost Dance movement Heaven Personifications of death more...   Theologies Christian History Outline Biblical canon Glossary Christology Cosmology Ecclesiology Ethics Hamartiology Law Messianism Movements Nestorianism New Testament Old Testament Philosophy Practical Sophiology Soteriology more... Feminist Buddhism Christianity Hinduism Islam Judaism Mormonism Goddesses more... Hindu Philosophical concepts Ayyavazhi theology Krishnology more... Islamic Oneness of God Prophets Holy Scriptures Angels Predestination Last Judgment more... Jewish Abrahamic prophecy Aggadah Denominations Kabbalah Philosophy Other Death of God Exotheology Holocaust Pope Pius XII Process More...   Education People and resources Seminaries and theological colleges Anglican Buddhist Eastern Orthodox Evangelical Islamic Jewish Lutheran Madrasa Methodist Reformed Church Roman Catholic more... Schools by affiliation Ahmadiyya Anglican Assemblies of God Bahá'í Buddhist Baptist Eastern Orthodox Hindu Islamic Jewish Latter Day Saints Lutheran Mennonite Methodist Nondenominational Christian Presbyterian Quaker Roman Catholic Seventh-Day Adventist People and resources Theologians Teachers Journals more... Philosophy   Branches Traditional Metaphysics Epistemology Logic Ethics Aesthetics Philosophy of Action Art Culture Design Music Film Being Business Color Dialogue Education Environment Futility Happiness Healthcare History Human nature Humor Feminism Language Literature Mathematics Mind Pain Psychology Philosophy Religion Science Physics Chemistry Biology Geography Sexuality Social science Economics Justice Law Politics Society Space and time Sport Technology Artificial intelligence Computer science Engineering Information War   Schools of thought By era Ancient Western Medieval Renaissance Early modern Modern Contemporary Ancient Chinese Agriculturalism Confucianism Legalism Logicians Mohism Chinese naturalism Neotaoism Taoism Yangism Zen Greco-Roman Aristotelianism Atomism Cynicism Cyrenaics Eleatics Eretrian school Epicureanism Hermeneutics Ionian Ephesian Milesian Megarian school Neoplatonism Peripatetic Platonism Pluralism Presocratic Pyrrhonism Pythagoreanism Neopythagoreanism Sophism Stoicism Indian Buddhist Cārvāka Hindu Jain Persian Mazdakism Zoroastrianism Zurvanism Medieval 9th–16th century European Christian philosophy Scholasticism Thomism Renaissance humanism East Asian Korean Confucianism Edo Neo-Confucianism Neo-Confucianism Indian Dvaita Navya-Nyāya Vishishtadvaita Islamic Averroism Avicennism Persian Illuminationism Ilm al-Kalam Sufi Jewish Judeo-Islamic Modern 17th–19th century People Cartesianism Kantianism Neo-Kantianism Hegelianism Marxism Spinozism Ideal / Material Determinism Dualism Empiricism Idealism Absolute British German Objective Subjective Transcendental Classical realism Materialism Monism Naturalism Pragmatism Reductionism Rationalism Utilitarianism Other Anarchism Collectivism New Confucianism Conservatism Existentialism Foundationalism Historicism Holism Humanism Individualism Kokugaku Liberalism Modernism Natural Law Nihilism Phenomenology Positivism Neo-Scholasticism Social contract Socialism Transcendentalism Contemporary 20th–21st century Analytic Applied ethics Analytic feminism Analytical Marxism Communitarianism Consequentialism Critical rationalism Experimental philosophy Falsificationism Foundationalism / Coherentism Generative linguistics Internalism and Externalism Logical positivism Legal positivism Normative ethics Meta-ethics Moral realism Neo-Aristotelian Quinean naturalism Ordinary language philosophy Postanalytic philosophy Quietism Rawlsian Reformed epistemology Systemics Scientism Scientific realism Scientific skepticism Contemporary utilitarianism Vienna Circle Wittgensteinian Continental Critical theory Deconstruction Existentialism Feminist Frankfurt School New Historicism Hermeneutics Neo-Marxism Phenomenology Postmodernism Post-structuralism Social constructionism Structuralism Western Marxism Other Kyoto School Objectivism Russian cosmism more...   Positions Aesthetics Formalism Institutionalism Aesthetic response Ethics Consequentialism Deontology Virtue Free will Compatibilism Determinism Libertarianism Metaphysics Atomism Dualism Monism Naturalism Epistemology Constructivism Empiricism Idealism Particularism Fideism Rationalism / Reasonism Skepticism Solipsism Mind Behaviorism Emergentism Eliminativism Epiphenomenalism Functionalism Objectivism Subjectivism Normativity Absolutism Particularism Relativism Nihilism Skepticism Universalism Ontology Action Event Process Reality Anti-realism Conceptualism Idealism Materialism Naturalism Nominalism Physicalism Realism   Philosophy by region Philosophy-related lists Miscellaneous By region African Ethiopian Aztec Native America Eastern Chinese Egyptian Czech Indian Indonesian Iranian Japanese Korean Vietnam Pakistani Western American British Danish French German Greek Italian Polish Romanian Russian Slovene Turkish Lists Outline Index Years Problems Schools Glossary Philosophers Movements Publications Miscellaneous Women in philosophy Sage (philosophy) Portal Category WikiProject Changes

Authority control GND: 4040107-8