Religious Epistemology and the Problem of Public Justification: Towards a New Typology of Religious Convictions
In this paper I argue that the debate on the legitimacy of using religious arguments in public discourse displays a one-dimensional understanding of the epistemic structure of religious beliefs. This holds true even for the most recent and most advanced approaches such as Andrew March’s innovative t...
| Published in: | Neue Zeitschrift für systematische Theologie und Religionsphilosophie |
|---|---|
| Main Author: | |
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
|
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
De Gruyter
2016
|
| In: |
Neue Zeitschrift für systematische Theologie und Religionsphilosophie
Year: 2016, Volume: 58, Issue: 2, Pages: 176-189 |
| Standardized Subjects / Keyword chains: | B
Religion
/ Politics
/ Publicity
/ Religious conviction
/ Cognition theory
|
| IxTheo Classification: | AD Sociology of religion; religious policy VB Hermeneutics; Philosophy |
| Further subjects: | B
Epistemology
Justification
Religious Convictions
Public Religion
Andrew March
|
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) Volltext (lizenzpflichtig) |
MARC
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| 520 | |a In this paper I argue that the debate on the legitimacy of using religious arguments in public discourse displays a one-dimensional understanding of the epistemic structure of religious beliefs. This holds true even for the most recent and most advanced approaches such as Andrew March’s innovative typology of religious arguments. Hence, my first aim in this paper is to provide an analysis of the epistemic structure of religious beliefs. I suggest that religious convictions have two main components: they have a cognitive-propositional dimension (belief) as well as a regulative-expressive dimension (faith). Therefore, they may be intersubjectively accessible, but not mutually acceptable. My second aim in this paper is to show that mutual acceptability is an adequate criterion for political legitimacy. However, although the demands of public reason require mutual acceptability, religious convictions ought not to be privatized as they offer essential input for public discourse beyond public justification. Thus, it is necessary to insist on the mutual acceptability of reasons in public justifications, but this does not imply that religion is a private matter. | ||
| 520 | |a Die Debatte um die Legitimität religiöser Argumente in öffentlichen Rechtfertigungsdiskursen setzt häufig ein problematisches eindimensionales Verständnis der epistemischen Struktur religiöser Überzeugungen voraus. Dies gilt auch für die vielversprechendsten gegenwärtigen Beiträge zu dieser Debatte, exemplarisch in Andrew Marchs innovativer Typologie religiöser Argumente. Daher ist es das erste Ziel des Artikels, eine ebensolche Analyse der epistemischen Struktur religiöser Überzeugungen zu liefern. Mein Vorschlag besteht darin, zwei Komponenten religiöser Überzeugungen zu identifizieren: kognitiv-propositionale Bestandteile (belief) und regulativ-expressive Bestandteile (faith). Das zweite Ziel des Artikels ist der Aufweis, dass wechselseitige Akzeptabilität ein adäquates Kriterium öffentlicher Vernunft ist, welches religiöse Überzeugungen aufgrund ihrer epistemischen Struktur nicht erfüllen können. Zugleich sind religiöse Überzeugungen jedoch keiner Privatisierung zu unterziehen, da sie jenseits der öffentlichen Rechtfertigung essenziell für einen vitalen öffentlichen Diskurs sind. Es ist notwendig, auf dem Kriterium der wechselseitigen Akzeptabilität für öffentliche Rechtfertigungen zu beharren, ohne daraus abzuleiten, dass Religion Privatsache sei. | ||
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