 Feigl’s broadly naturalistic view of human beings and the world, together with the (liberalized) logical empiricist criterion of meaning, entails a constructive but at the same time critical approach toward religion. To be sure, Feigl did not deny the existence of religious experiences (see, for example, Feigl 1981, 399–400). But he did not “see […] the slightest reason for accepting any sort of theology” (ibid., p. 399). Although some of the dogmas of theology were seen by Feigl as “perfectly meaningful” (ibid., p. 13), he conceived of them as being false (or as being extremely unlikely). The option of a “demythologized” (or modernized) theology (Tillich, Bultmann, Bonhoeffer, and others) is, Feigl further maintained, “no longer a theology at all; it reduces to a moral message, formulated by the use of allegorical, but essentially exhorting, consoling, edifying, or fortifying language” (ibid., p. 406). By accepting scientific humanism, on the other hand, we are, according to Feigl, in a position to “adopt an ethics without supernatural foundation or supernatural sanctions” (ibid., p. 405). Religious experiences, in turn, are then explainable in purely naturalistic terms. They do not serve as the basis of scientific or everyday explanation of human behavior. Rather, they are themselves subject of scientific explanation. Or, in Feigl’s own words: “[W]e do not need the theistic kind of reasoning in order to account for the phenomenon of religious experience. The influence of the cultural and moral traditions as well as psychology can provide a very plausible naturalistic explanation of religious experience. As Voltaire once put it, if God didn’t exist, he would have to be invented.” (ibid., pp. 415–416)