By Mark Owen Webb
This e-book takes a theoretical company in Christian philosophy of faith and applies it to Buddhism, therefore protecting Buddhism and offering it favorably compared. Chapters discover how the claims of either Christianity and Theravada Buddhism leisure on people’s stories, so the query as to which claimants to non secular wisdom are correct rests at the evidential worth of these studies. The ebook examines mysticism and how one can comprehend what is going on in spiritual stories, supporting us to appreciate if it is solid grounds for spiritual trust. the writer argues that spiritual language in either Christian and Buddhist traditions is intelligible as actual discourse, and so reviews of mystical event are precise or fake. The booklet contends that these reports will be fruitfully regarded as perceptual in style and they are for that reason reliable 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, innovative elaboration and so on constitutes a defeating situation. it's proven that this defeater has much less scope for operation within the Buddhist case than within the Christian case, and as a result Theravada Buddhism is healthier grounded. This paintings will entice scholars and students of philosophy and philosophy of faith, and people drawn to the examine of non secular experience.
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Additional info for A Comparative Doxastic-Practice Epistemology of Religious Experience
1988. Seeing and knowing. Chicago: University of Chicago Press. Edwards, Jonathan. 2001. The religious affections. Carlisle: Banner of Truth Trust. ). 1996. A New Zen reader. Hopewell: Ecco Press. Gellman, Jerome I. 2001. Mystical experience of god: A philosophical inquiry. Burlington: Ashgate Publishing Company. L. 1970. The intelligent eye. London: Weidenfeld and Nicolson. Hobbes, Thomas. 1940. Leviathan. New York: E. P. Dutton and Company. St. John of the Cross. 1973. Collected works of St. John of the cross.
He is simply arguing that people are entitled to trust their own religious experiences. POC is not to appear as the premise of a natural theologian’s argument. 5 In defeaters three and four, Swinburne seems to be taking an internalist line; only things that the subject has epistemic possession of can be defeaters. I am not convinced this is true, but it would take us too far afield to discuss that here. Objections to Perceptual Understanding 33 (presumably) relations; one can recognize that Laurie Anderson is present, but also that something red is present, or that something is present which is to the left of something else.
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. Just as sunlight, though it has no favourites, cannot be reflected in a dusty mirror as clearly as a clean one (Lewis 1952, 164–165).
A Comparative Doxastic-Practice Epistemology of Religious Experience by Mark Owen Webb