By Mark Owen Webb
This publication 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 studies, so the query as to which claimants to spiritual wisdom are correct rests at the evidential worth of these studies. The booklet examines mysticism and how one can comprehend what is going on in non secular reviews, 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 experiences of mystical adventure are precise or fake. The ebook contends that these reviews should be fruitfully considered perceptual in variety and they are for that reason sturdy 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 possibility of self-deception, self-delusion, inventive elaboration etc constitutes a defeating situation. it truly is 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 best grounded. This paintings will entice scholars and students of philosophy and philosophy of faith, and people attracted to the examine of spiritual experience.
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Additional resources for A Comparative Doxastic-Practice Epistemology of Religious Experience
Ayer, 108–129. New York: Free Press. Hyman, John. 1999. Wittgensteinianism. In A Companion to philosophy of religion, ed. Philip L. Quinn, and Charles Taliaferro, 150–157. Malden: Blackwell. Martin, Michael. 1990. Atheism: a philosophical justification. Philadelphia: Temple University Press. J. 1995. Verificationism: its history and prospects. New York: Routledge. Morawetz, Thomas. 1978. Wittgenstein and knowledge: the importance of on certainty. Atlantic Highlands: Humanities Press. Mulhall, Stephen.
There is beginning to be a tiny little trace of initiative on their side. Now a stage higher; suppose you want to get to know a human person. If he is determined not to let you, you will not get to know him. You have to win his confidence. In this case the initiative is equally divided—it takes two to make a friendship. When you come to knowing God, the initiative lies on His side. If He does not show Himself, nothing you can do will enable you to find Him. And, in fact, He shows much more of Himself to some people than to others—not because He has favourites, but because it is impossible for Him to show Himself to a man whose whole mind and character are in the wrong condition.
E. Allison Peers. Garden City: Image Books. J. 1973. Natural explanations and religious experience. Ratio 15: 98–101. Zangwill, Nick. 2004. The myth of religious experience. Religious Studies 40: 1–22. Chapter 4 The Justificatory Force of Religious Experience Abstract Under ordinary circumstances, perceptual experience provides good grounds for belief. Some argue that religious experiences are unlike ordinary perception, and so do not justify the corresponding beliefs. Applying Alston’s doxastic practice approach to epistemology, we can see that the question comes down to whether some defeater or other is operative that removes the experience’s justificatory force.
A Comparative Doxastic-Practice Epistemology of Religious Experience by Mark Owen Webb