By Mark Owen Webb
This ebook takes a theoretical company in Christian philosophy of faith and applies it to Buddhism, hence protecting Buddhism and proposing 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 price of these stories. The booklet examines mysticism and how you can comprehend what is going on in non secular reports, aiding us to appreciate if it is sturdy grounds for non secular trust. the writer argues that spiritual language in either Christian and Buddhist traditions is intelligible as genuine discourse, and so stories of mystical adventure are actual or fake. The publication contends that these reviews might be fruitfully regarded as perceptual in type and they are accordingly 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, ingenious 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 this reason 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
Shall we say, then, that religious experiences can’t be perceptual, because no one could perceive that something is God? There are several reasons to think not. First, not all religious experiences purport to be of things that are superlative, or unique, or limitless. Even if they did, all the limitlessness problem would show is that such experiences could not provide good grounds for the belief that the object is rightly described as superlative, or unique, or limitless. The experiences could nevertheless be real perceptions of some objective reality, giving rational grounds for belief that it is a reality, and even give grounds for some other important religious beliefs.
Even though the experience depends on God’s will, so that it is not open to anyone to reproduce the experience at will, it is still understood as God showing himself, appearing to the subject. The fact that the experience cannot be replicated at will is no argument against its veridicality. As C. S. Lewis explains: If you are a geologist studying rocks, you have to go and find the rocks. They will not come to you, and if you go to them they cannot run away. The initiative lies all on your side.
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.