By Mark Owen Webb
This booklet takes a theoretical company 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 price of these stories. The publication examines mysticism and how you can comprehend what is going on in non secular reviews, supporting us to appreciate if it is strong grounds for non secular trust. the writer argues that spiritual language in either Christian and Buddhist traditions is intelligible as real discourse, and so studies of mystical event are real or fake. The booklet contends that these studies might be fruitfully regarded as perceptual in variety and they are for this reason sturdy prima facie grounds for non secular trust, within the absence of defeating conditions. The paintings is going directly to discover Christian and Buddhist testimony and the way the possibility of self-deception, self-delusion, resourceful elaboration and so on constitutes a defeating . it truly is proven that this defeater has much less scope for operation within the Buddhist case than within the Christian case, and accordingly Theravada Buddhism is healthier grounded. This paintings will entice scholars and students of philosophy and philosophy of faith, and people drawn to the examine of non secular adventure.
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Additional info for A Comparative Doxastic-Practice Epistemology of Religious Experience (SpringerBriefs in Religious Studies)
Nick Zangwill makes a similar argument (2004, 1–22). He argues that in order for religious experiences to be good grounds for religious beliefs, we must be able 3 Religious Experience as Perceptual 32 to identify the object by distinguishing it from other objects. Such a principle is clearly not generally true, since it leads directly to skepticism; nobody can distinguish the objects of sense-experience from cleverly devised holograms, for example. It is precisely by invoking such a principle that many skeptical arguments get their footing.
Phillips, and Timothy Tessin. New York: Palgrave. Nielsen, Kai. 1967. Wittgensteinian fideism. Philosophy 42: 191–209. Nielsen, Kai. 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.
8 9 Morawetz (1978, pp. 52–54) makes this observation. Kai Nielsen has made the same point in many places, starting with his (1967, pp. 191–209). 22 2 The Cognitivity of Religious Language Conclusion It seems, then, we are left with no reason to exempt religious language from evaluation in ordinary ways. There is no reason to think religious assertions are meaningless, or not really assertions, or not subject to rational scrutiny. While religious language may be odd in many ways, it gets its life, its point, from being of a piece with ordinary talk.