By Mark Owen Webb
This booklet 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 leisure on people’s reviews, so the query as to which claimants to non secular wisdom are correct rests at the evidential price of these reviews. The publication examines mysticism and how one can comprehend what is going on in spiritual reports, aiding us to appreciate if it is sturdy grounds for non secular trust. the writer argues that non secular language in either Christian and Buddhist traditions is intelligible as real discourse, and so studies of mystical event are precise or fake. The publication contends that these studies should be fruitfully considered perceptual in sort and they are as a result stable 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, imaginitive elaboration etc constitutes a defeating situation. it really 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 best grounded. This paintings will attract scholars and students of philosophy and philosophy of faith, and people drawn to the research of non secular experience.
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Additional resources for A Comparative Doxastic-Practice Epistemology of Religious Experience
O. 1007/978-3-319-09456-4_3 25 3 Religious Experience as Perceptual 26 best understood that way. Calling a kind of experience ‘perceptual’ does not entail that it is an actual perception, and so veridical; we are not using the term ‘perceive’ and its cognates in their factive senses. The point here is to identify what type of claim it is. If I say (sincerely), “I saw a fifty-foot-tall duck,” I am making a claim to have had a perceptual experience, though obviously I perceived, in the factive sense, no such thing.
That means that claims about religious experiences are, in particular, assertions with truth-values, and can enter into evidential relations with other assertions. Our next task, then, is to begin that evaluation. References Alston, William P. 1964. Philosophy of language. Englewood Cliffs: Prentice-Hall. J. 1952. Language, truth, and logic. New York: Dover. B. 1971. An empiricist’s view of the nature of religious belief. In The philosophy of religion, ed. Basil Mitchell, 72–91. New York: Oxford University Press.
The interesting case for our purposes is the case to be made for those glimpses of ultimate reality that aren’t either of physical realities or of spiritual realities taking on the aspects of physical realities. These descriptions of experiences or features of experiences come mainly from two traditions: Buddhism and the Abrahamic monotheisms. While there are certainly interesting religious experiences in the Hindu and Taoist traditions, and in other traditions for which meditative accomplishment is important, these two represent two very different kinds of claims about the nature of what is encountered in religious experiences, and so can serve as proxies for the others.
A Comparative Doxastic-Practice Epistemology of Religious Experience by Mark Owen Webb