By Andrew Collier
On Christian trust bargains a defence of realism within the philosophy of faith. It argues that spiritual trust - with specific connection with Christian trust - not like the other form of trust, is cognitive; making claims approximately what's actual, and open to rational dialogue among believers and non-believers. the writer starts through delivering a critique of numerous perspectives which both attempt to describe a religion with out cognitive context, or to justify believing on non-cognitive grounds. He then discusses what feel will be made up of the phenomenon of spiritual conversion through realists and non-realists. After a bankruptcy on wisdom commonly, he defends the concept that non secular wisdom is particularly like different wisdom, in being in line with trustworthy testimony, sifted by means of cause and demonstrated via event. The logical prestige of the content material of spiritual trust is then mentioned, almost about Christianity.
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Additional resources for On Christian Belief: A Defence of a Cognitive Conception of Religious Belief in a Christian Context (Routledge Studies in Critical Realism)
Aside from the fact that this rests on the accident of his birth in seventeenth-century France, it allows anyone willing to adopt a barbaric enough religion to trump the argument: ‘if you worship Woden, you will get infinite pleasure in Valhalla without sacrificing it here; and if you don’t worship Woden, you will get infinitely more pain in Hel than you would in Hell. ’ In short, whatever religion could offer the biggest sticks and carrots would convert the most donkeys. It is the otherworldly egoism that brings Pascal’s argument down; philosophically, it is stronger than the next argument I shall consider.
Is it not the same with The Sense Datum? Doubtless the whole universe is having effects on me, but if I attend to the experience of it, I am aware only of entities and laws of which I have concepts and about which I have beliefs. (ii) Schleiermacher appears to be talking not about some special mystical experience distinct from all particular sensations, but about the experienced effect of the whole universe on one; the whole does not presumably affect us in any way distinct from the totality of effects of Faith without belief I 15 particulars; The Sense Datum presumably includes the particular sense data.
2, p. 127) Secularity would then mean having no ultimate concern. Yet, oddly, the nearest one can imagine to an attitude of no ultimate concern is a certain kind of Zen Buddhism (or in the West, Stoicism), which we commonly regard as a religious attitude. 22 Faith without belief I Of course, proving that everyone is religious does rather weaken what is being claimed when you claim that anyone is religious. The price of making religion universal and cognitively contentless in this way is that everything comes to depend not on whether one is religious, but on what is one’s religion.