By Mark Owen Webb
This publication takes a theoretical firm in Christian philosophy of faith and applies it to Buddhism, hence protecting Buddhism and featuring it favorably compared. Chapters discover how the claims of either Christianity and Theravada Buddhism leisure on people’s studies, so the query as to which claimants to spiritual wisdom are correct rests at the evidential price of these studies. The e-book examines mysticism and how one can comprehend what is going on in non secular reviews, assisting us to appreciate if it is reliable grounds for non secular trust. the writer argues that spiritual language in either Christian and Buddhist traditions is intelligible as authentic discourse, and so stories of mystical event are real or fake. The ebook contends that these reports may be fruitfully regarded as perceptual in style and they are for that reason sturdy prima facie grounds for non secular 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 forth constitutes a defeating . it really is proven that this defeater has much less scope for operation within the Buddhist case than within the Christian case, and hence Theravada Buddhism is healthier grounded. This paintings will entice scholars and students of philosophy and philosophy of faith, and people drawn to the learn of spiritual experience.
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Additional resources for A Comparative Doxastic-Practice Epistemology of Religious Experience
It turns out to be quite difficult to answer that question in a noncircular way, as believers will appeal to resources that are reasonable resources, but only if they are the beneficiaries of a properly functioning faculty. A central question then is whether there is any reason to think that those who have religious beliefs are somehow damaged or defective, or behaving improperly. Plantinga calls that question the de jure question; is there any reason to think that religious belief is disreputable simply in virtue of being religious belief?
Trans. M. Anscombe. New York: Harper & Row. Chapter 3 Religious Experience as Perceptual Abstract An examination of reports of religious experiences from all traditions shows that they all have a perceptual character. While some have challenged the claim that they are perceptual on the grounds that naturalistic explanations provide a better explanation, or on the grounds that divine qualities are impossible to perceive, such challenges rest on a misunderstanding of how perception works, even in ordinary cases.
1956. Empiricism, semantics, and ontology. Meaning and necessity, 2nd ed, 205–221. Chicago: University of Chicago Press. Carnap, Rudolf. 1959. Psychology in physical language. In Logical positivism, ed. J. Ayer, 165–98. New York: The Free Press (reprinted in translation by George Schick). Carnap, Rudolf. 1935. Philosophy and logical syntax. London: Kegan Paul. Dummett, Michael. 1969. The reality of the past. s. 69:239–258 (reprinted in Truth and other enigmas, 358–74. Cambridge: Harvard University Press).