A Comparative Doxastic-Practice Epistemology of Religious by Mark Owen Webb

By Mark Owen Webb

​This e-book takes a theoretical firm in Christian philosophy of faith and applies it to Buddhism, therefore protecting Buddhism and featuring it favorably compared. Chapters discover how the claims of either Christianity and Theravada Buddhism relaxation on people’s stories, so the query as to which claimants to non secular wisdom are correct rests at the evidential worth of these studies. The booklet examines mysticism and how you can comprehend what is going on in non secular stories, aiding us to appreciate if it is reliable grounds for spiritual trust. the writer argues that spiritual language in either Christian and Buddhist traditions is intelligible as real discourse, and so studies of mystical adventure are precise or fake. The ebook contends that these stories should be fruitfully considered perceptual in style and they are consequently stable prima facie grounds for spiritual trust, within the absence of defeating stipulations. The paintings is going directly to discover Christian and Buddhist testimony and the way the chance of self-deception, self-delusion, inventive elaboration and so on constitutes a defeating situation. it's proven that this defeater has much less scope for operation within the Buddhist case than within the Christian case, and for that reason Theravada Buddhism is healthier grounded. This paintings will entice scholars and students of philosophy and philosophy of faith, and people attracted to the research of non secular experience.

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Extra resources for A Comparative Doxastic-Practice Epistemology of Religious Experience

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The reason for characterizing Alston‘s argument as indirect is that it involves no direct comparisons between instances of sense perception and numinous experience, but rather reflections on the general characteristics of reliable doxastic practices. (2006, 333) But he misses the consequence of this point: disanalogy alone is not enough to undermine the argument, since neither Plantinga nor Alston makes a simple argument from analogy. Alston argues for a general epistemic principle for evaluating doxastic practices.

2001. Naturalism and religion. Amherst: Prometheus Books. Z. 1971. Religious beliefs and language games. In The philosophy of religion, ed. Basil Mitchell, 121–142. New York: Oxford University Press. Reichenbach, Hans. 1938. Experience and prediction. Chicago: University of Chicago Press. S´ankara. 1946. The Crest-Jewel of Wisdom and Other Writings of S´ankarâchârya. Trans. Charles Johnston. Covina: Theosophical University Press. Schlick, Moritz. 1979. Causality in contemporary physics. In Philosophical papers, vol.

Hence we could all recognize a centaur even though none of us has seen one, since we know what they are supposed to be like, and hence know what it would be like to see one. From this telling point he draws the conclusion that, since ‘God’ is defined in terms of ‘power,’ ‘knowledge,’ and the like terms which we understand from our more ordinary applications of them, there is no problem in recognizing the supreme instance of these properties (1979, 256–257, 268). This is surely a hasty inference.

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