Natural Theology: Experientialism without Fideism
This article considers the question whether we can have direct, non-inferential knowledge of God, as experientialists such as Alston and Plantinga claim. Moreover, this needs to be done in a way that takes religious diversity into account. I contend that two developments in recent philosophy enable...
| Autor principal: | |
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| Tipo de documento: | Electrónico Artículo |
| Lenguaje: | Inglés |
| Verificar disponibilidad: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Publicado: |
2025
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| En: |
New blackfriars
Año: 2025, Volumen: 106, Número: 4, Páginas: 297-313 |
| (Cadenas de) Palabra clave estándar: | B
Teología natural
/ Experimento
/ Método
/ Epistemología
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| Otras palabras clave: | B
naturalized epistemology
B religio-cultural diversity B experientialism B Natural Theology B nature mysticism B inchoate awareness of god |
| Acceso en línea: |
Volltext (kostenfrei) Volltext (kostenfrei) |
| Sumario: | This article considers the question whether we can have direct, non-inferential knowledge of God, as experientialists such as Alston and Plantinga claim. Moreover, this needs to be done in a way that takes religious diversity into account. I contend that two developments in recent philosophy enable us to argue for direct knowledge of God in an inter-religious manner. The first is naturalized epistemology. I use a version of it in place of the epistemology employed by the experientialists. Specifically, I use methodological continuity between epistemology of science and epistemology of religion. This would help us to overcome dangers of religious balkanization and fideism. The second development is the increased focus on the importance of nature mysticism. This helps us to maintain the autonomy of religious experience. Since these experiences are considered universal, they enable us to engage in an experientialist version of natural theology in a manner that is at once continuous and discontinuous with Aquinas. It is continuous in its universality and generality and is discontinuous in using nature mystical experiences and not sense experience, as its starting point. The knowledge of God it gives is an inchoate awareness that finds different expression in different cultures. |
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| ISSN: | 1741-2005 |
| Obras secundarias: | Enthalten in: New blackfriars
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| Persistent identifiers: | DOI: 10.1017/nbf.2025.22 |
