Pub Date : 2023-10-06DOI: 10.1017/s0034412523000860
Adam Green
Abstract Establishing the distribution of belief in something, especially something that spans cultures and times, requires close attention to empirical evidence and to certain inadequacies in our concept of belief. Arguments from divine hiddenness have quickly become one of the most important argument types in the philosophy of religion. These arguments and responses to them typically rely on robust but relatively undefended empirical commitments as to the distribution of belief in God. This article synthesizes results from psychology, anthropology, and the cognitive science of religion to show that the distribution of belief in God is much more messy and much more philosophically interesting than is currently appreciated. I then derive some implications for how one might reconceive the hiddenness debate in light of these findings.
{"title":"Counting hiddenness: cognitive science and the distribution of belief in God","authors":"Adam Green","doi":"10.1017/s0034412523000860","DOIUrl":"https://doi.org/10.1017/s0034412523000860","url":null,"abstract":"Abstract Establishing the distribution of belief in something, especially something that spans cultures and times, requires close attention to empirical evidence and to certain inadequacies in our concept of belief. Arguments from divine hiddenness have quickly become one of the most important argument types in the philosophy of religion. These arguments and responses to them typically rely on robust but relatively undefended empirical commitments as to the distribution of belief in God. This article synthesizes results from psychology, anthropology, and the cognitive science of religion to show that the distribution of belief in God is much more messy and much more philosophically interesting than is currently appreciated. I then derive some implications for how one might reconceive the hiddenness debate in light of these findings.","PeriodicalId":45888,"journal":{"name":"RELIGIOUS STUDIES","volume":"18 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135350829","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-06DOI: 10.1017/s0034412523000872
Edward DeLaquil
Abstract This article proposes a novel theory of the truth of doctrine. A signpost theory of the truth of doctrine is informed by practice-based philosophy of science. I argue that a theory of the truth of doctrine needs to explain the construction, use, and judgement of doctrine. So, I raise questions about the truth of doctrine in reference to the relation between a theory of the truth of doctrine and the role of doctrine in the religious practice of believers. I argue that a signpost theory of the truth of doctrine learns from an empirical understanding of measurement and modelling in scientific practice. The examples of entropy and time provide insights into the construction, use, and judgement of measurements and modelling in scientific practice. An empirical understanding of measurement in scientific practice provides resources for linking representations with reality without ignoring the contextual construction, use, and judgement of representations. I conclude with a brief articulation of how a signpost theory of the truth of doctrine learns from an empirical understanding of measurements and models in scientific practice by highlighting the similarities and differences between the construction, use, and judgement of doctrine and of scientific representations.
{"title":"By what measure? A signpost theory of the truth of doctrine","authors":"Edward DeLaquil","doi":"10.1017/s0034412523000872","DOIUrl":"https://doi.org/10.1017/s0034412523000872","url":null,"abstract":"Abstract This article proposes a novel theory of the truth of doctrine. A signpost theory of the truth of doctrine is informed by practice-based philosophy of science. I argue that a theory of the truth of doctrine needs to explain the construction, use, and judgement of doctrine. So, I raise questions about the truth of doctrine in reference to the relation between a theory of the truth of doctrine and the role of doctrine in the religious practice of believers. I argue that a signpost theory of the truth of doctrine learns from an empirical understanding of measurement and modelling in scientific practice. The examples of entropy and time provide insights into the construction, use, and judgement of measurements and modelling in scientific practice. An empirical understanding of measurement in scientific practice provides resources for linking representations with reality without ignoring the contextual construction, use, and judgement of representations. I conclude with a brief articulation of how a signpost theory of the truth of doctrine learns from an empirical understanding of measurements and models in scientific practice by highlighting the similarities and differences between the construction, use, and judgement of doctrine and of scientific representations.","PeriodicalId":45888,"journal":{"name":"RELIGIOUS STUDIES","volume":"19 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135351315","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-02DOI: 10.1017/s0034412523000835
Jeffrey Koperski
Abstract Occasionalism is often seen as a peculiarity of early modern philosophy. The idea that God is the sole source of efficient causation in the world strikes many as at best implausible. It was, however, a natural inference based on the seventeenth-century view that the laws of nature are simply God's decrees. The question here is whether such a view and its more recent descendants entail occasionalism. I argue that they do not, but showing why involves a new take on what exactly the laws of nature do.
{"title":"God, the laws of nature, and occasionalism","authors":"Jeffrey Koperski","doi":"10.1017/s0034412523000835","DOIUrl":"https://doi.org/10.1017/s0034412523000835","url":null,"abstract":"Abstract Occasionalism is often seen as a peculiarity of early modern philosophy. The idea that God is the sole source of efficient causation in the world strikes many as at best implausible. It was, however, a natural inference based on the seventeenth-century view that the laws of nature are simply God's decrees. The question here is whether such a view and its more recent descendants entail occasionalism. I argue that they do not, but showing why involves a new take on what exactly the laws of nature do.","PeriodicalId":45888,"journal":{"name":"RELIGIOUS STUDIES","volume":"21 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135831088","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-02DOI: 10.1017/s0034412523000823
James Dominic Rooney
Abstract Jeremiah Carey presents a version of panentheism which he attributes to Gregory Palamas, as well as other Greek patristic thinkers. The Greek tradition, he alleges, is more open to panentheistic metaphysics than the Latin. Palamas, for instance, hold that God's energies are participable, even if God's essence is not. Carey uses Palamas' metaphysics to sketch an account on which divine energies are the forms of created substances, and argues that it is open to Orthodox Christians to affirm that God is in all things as their formal cause. I argue that Carey's reading is premised on a superficial examination of the patristic literature. More importantly, Palamas' metaphysics is opposed to that of Carey, since Palamas' distinction aims to uphold the view that created persons are only contingent participants in God. On this, Palamas and the Latins are in complete accord. In conclusion, I propose that panentheistic metaphysics begins from a false dilemma.
{"title":"‘Orthodox panentheism’ is neither orthodox nor coherent","authors":"James Dominic Rooney","doi":"10.1017/s0034412523000823","DOIUrl":"https://doi.org/10.1017/s0034412523000823","url":null,"abstract":"Abstract Jeremiah Carey presents a version of panentheism which he attributes to Gregory Palamas, as well as other Greek patristic thinkers. The Greek tradition, he alleges, is more open to panentheistic metaphysics than the Latin. Palamas, for instance, hold that God's energies are participable, even if God's essence is not. Carey uses Palamas' metaphysics to sketch an account on which divine energies are the forms of created substances, and argues that it is open to Orthodox Christians to affirm that God is in all things as their formal cause. I argue that Carey's reading is premised on a superficial examination of the patristic literature. More importantly, Palamas' metaphysics is opposed to that of Carey, since Palamas' distinction aims to uphold the view that created persons are only contingent participants in God. On this, Palamas and the Latins are in complete accord. In conclusion, I propose that panentheistic metaphysics begins from a false dilemma.","PeriodicalId":45888,"journal":{"name":"RELIGIOUS STUDIES","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135831079","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-09-28DOI: 10.1017/s003441252300077x
Kevin Vallier
Abstract Theists commonly hold that God endows humans with rights. Standard explanations draw on natural law theory or divine command theory. However, the natural law account does not give God a central role in explaining our rights, and the divine command account does not assign human nature a significant explanatory role. A successful theistic explanation of human rights must meet three conditions: (1) God must directly explain human rights; (2) human nature must also directly explain human rights; (3) this dual contribution must explain why morality forbids rights violations by grounding the deontic reasons associated with rights. I propose a holiness account of rights. On this view, God endows human nature with rights by making human nature holy, and God does so by fashioning humans with one of God's essential properties: the capacity to love. This theory satisfies all three conditions and explains the deontological character of rights.
{"title":"Human rights and divine holiness","authors":"Kevin Vallier","doi":"10.1017/s003441252300077x","DOIUrl":"https://doi.org/10.1017/s003441252300077x","url":null,"abstract":"Abstract Theists commonly hold that God endows humans with rights. Standard explanations draw on natural law theory or divine command theory. However, the natural law account does not give God a central role in explaining our rights, and the divine command account does not assign human nature a significant explanatory role. A successful theistic explanation of human rights must meet three conditions: (1) God must directly explain human rights; (2) human nature must also directly explain human rights; (3) this dual contribution must explain why morality forbids rights violations by grounding the deontic reasons associated with rights. I propose a holiness account of rights. On this view, God endows human nature with rights by making human nature holy, and God does so by fashioning humans with one of God's essential properties: the capacity to love. This theory satisfies all three conditions and explains the deontological character of rights.","PeriodicalId":45888,"journal":{"name":"RELIGIOUS STUDIES","volume":"67 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135344112","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-09-22DOI: 10.1017/s0034412523000847
Graham Oppy
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{"title":"Joseph C. Schmid and Daniel J. Linford, Existential Inertia and Classical Theistic Proofs (Cham: Springer, 2023). Pp. xvi + 378. £104.25. (Hbk). ISBN 9783031193125.","authors":"Graham Oppy","doi":"10.1017/s0034412523000847","DOIUrl":"https://doi.org/10.1017/s0034412523000847","url":null,"abstract":"An abstract is not available for this content so a preview has been provided. Please use the Get access link above for information on how to access this content.","PeriodicalId":45888,"journal":{"name":"RELIGIOUS STUDIES","volume":"56 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136060045","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-09-15DOI: 10.1017/s0034412523000781
Dennis P. Bray
Abstract This article explores the intersection of two developing fields of study: the psychological field of shared intentionality and the philosophy of religion field of ramified natural theology . In shared intentionality, agents share mental states and cooperate to achieve a common goal. Many psychologists in this field believe that of all the primates, only humans share intentionality – humans alone form a ‘we’. Ramified natural theology is the project of presenting philosophical evidences for core doctrines of the Christian faith. In this article I investigate some applications of shared intentionality for Christian natural theology. In the Anselmian tradition I offer two deductive arguments that deploy shared intentionality to argue that there are multiple divine persons. I then suggest that analogical arguments – often overlooked by philosophers of religion – provide a better fit for psychological findings, such as shared intentionality. After sketching some fundamental features of analogical arguments, I advance two arguments by analogy for the conclusion that God, like humans, shares intentionality. These arguments show that the psychology of shared intentionality, and empirical psychology more generally, is a promising source for theological reflection.
{"title":"Shared intentionality and divine persons: explorations in empirical psychology and ramified natural theology","authors":"Dennis P. Bray","doi":"10.1017/s0034412523000781","DOIUrl":"https://doi.org/10.1017/s0034412523000781","url":null,"abstract":"Abstract This article explores the intersection of two developing fields of study: the psychological field of shared intentionality and the philosophy of religion field of ramified natural theology . In shared intentionality, agents share mental states and cooperate to achieve a common goal. Many psychologists in this field believe that of all the primates, only humans share intentionality – humans alone form a ‘we’. Ramified natural theology is the project of presenting philosophical evidences for core doctrines of the Christian faith. In this article I investigate some applications of shared intentionality for Christian natural theology. In the Anselmian tradition I offer two deductive arguments that deploy shared intentionality to argue that there are multiple divine persons. I then suggest that analogical arguments – often overlooked by philosophers of religion – provide a better fit for psychological findings, such as shared intentionality. After sketching some fundamental features of analogical arguments, I advance two arguments by analogy for the conclusion that God, like humans, shares intentionality. These arguments show that the psychology of shared intentionality, and empirical psychology more generally, is a promising source for theological reflection.","PeriodicalId":45888,"journal":{"name":"RELIGIOUS STUDIES","volume":"124 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135437032","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-09-15DOI: 10.1017/s0034412523000744
Jack Warman, Leandro De Brasi
Abstract This article presents a novel argument against an application of evidential scientism to religious belief. In particular, our target is those arguments at whose core lies the claim that it ought to be the case that, if one holds religious beliefs, then those beliefs are based on the best scientific evidence. Moreover, rather than focussing on the philosophical puzzles that usually fall within the purview of philosophers of religion, we are interested in the mundane beliefs of ordinary believers about their everyday interactions with God. Our argument combines recent work on epistemic partiality in close personal relationships with insights from analytic theology on the personal nature of believer's relationships with God. We argue that it's inappropriate for believers who take themselves to have a personal relationship with God to base their religious beliefs about God's nature on scientific evidence. In particular, it's precisely because these believers are in a personal relationship with God that it's sometimes inappropriate for them to form their beliefs about God's nature on the basis of scientific evidence.
{"title":"Scientism and the value of scientific evidence for religious belief","authors":"Jack Warman, Leandro De Brasi","doi":"10.1017/s0034412523000744","DOIUrl":"https://doi.org/10.1017/s0034412523000744","url":null,"abstract":"Abstract This article presents a novel argument against an application of evidential scientism to religious belief. In particular, our target is those arguments at whose core lies the claim that it ought to be the case that, if one holds religious beliefs, then those beliefs are based on the best scientific evidence. Moreover, rather than focussing on the philosophical puzzles that usually fall within the purview of philosophers of religion, we are interested in the mundane beliefs of ordinary believers about their everyday interactions with God. Our argument combines recent work on epistemic partiality in close personal relationships with insights from analytic theology on the personal nature of believer's relationships with God. We argue that it's inappropriate for believers who take themselves to have a personal relationship with God to base their religious beliefs about God's nature on scientific evidence. In particular, it's precisely because these believers are in a personal relationship with God that it's sometimes inappropriate for them to form their beliefs about God's nature on the basis of scientific evidence.","PeriodicalId":45888,"journal":{"name":"RELIGIOUS STUDIES","volume":"39 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135435021","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-09-04DOI: 10.1017/s0034412523000458
Peter Millican
Yujin Nagasawa has recently defended two reformulated Ontological Arguments, one adapted from Anselm's ‘Classical’ version and one from Plantinga's ‘Modal’ version. This article explains in detail why both of them fail, and then goes on to present general objections to any Ontological Argument.
{"title":"Nagasawa's Maximal God and the Ontological Argument","authors":"Peter Millican","doi":"10.1017/s0034412523000458","DOIUrl":"https://doi.org/10.1017/s0034412523000458","url":null,"abstract":"\u0000 Yujin Nagasawa has recently defended two reformulated Ontological Arguments, one adapted from Anselm's ‘Classical’ version and one from Plantinga's ‘Modal’ version. This article explains in detail why both of them fail, and then goes on to present general objections to any Ontological Argument.","PeriodicalId":45888,"journal":{"name":"RELIGIOUS STUDIES","volume":"64 1","pages":""},"PeriodicalIF":0.6,"publicationDate":"2023-09-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78564421","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-08-29DOI: 10.1017/s0034412523000732
Hannah Lingier
In this article I show how David Hume's works provide the ingredients for a conception of religiosity understood as a feeling of wonder concerning nature or existence, accompanied by a playful attitude regarding the imaginative shapes that can be given to this emotion. Hume serves as an inspiration rather than an object of study: I respect the spirit and values of his work, while going beyond his own explicit points. My reading accounts for Hume's aversion to traditional religions (‘superstition’), and for his acknowledgement of the universal attraction of the idea of invisible intelligent power and his own fascination with it. I argue first that superstition is a natural reaction to existential uncertainty. Second, I argue that uncertainty fuels activity, creativity and morality, and thus may be left untended. Though it always involves a measure of pain, too, human happiness is found in challenge and activity. Traditional monotheist religions respond to this need by generating experiences of wonder, thus, however, stimulating passive devotion and dogmatism. Opposing this, the suggestion of Hume's works is to respect the mystery of nature rather than shrouding it in unfounded convictions. The fictional character Philo illustrates how the longing for an answer by is itself can already be a profoundly religious feeling. Hume's descriptions of ancient polytheism and Philo show how this can be accompanied by a playful, imaginative interaction with the world.
{"title":"Embracing the mystery: David Hume's playful religion of wonder","authors":"Hannah Lingier","doi":"10.1017/s0034412523000732","DOIUrl":"https://doi.org/10.1017/s0034412523000732","url":null,"abstract":"\u0000 In this article I show how David Hume's works provide the ingredients for a conception of religiosity understood as a feeling of wonder concerning nature or existence, accompanied by a playful attitude regarding the imaginative shapes that can be given to this emotion. Hume serves as an inspiration rather than an object of study: I respect the spirit and values of his work, while going beyond his own explicit points. My reading accounts for Hume's aversion to traditional religions (‘superstition’), and for his acknowledgement of the universal attraction of the idea of invisible intelligent power and his own fascination with it. I argue first that superstition is a natural reaction to existential uncertainty. Second, I argue that uncertainty fuels activity, creativity and morality, and thus may be left untended. Though it always involves a measure of pain, too, human happiness is found in challenge and activity. Traditional monotheist religions respond to this need by generating experiences of wonder, thus, however, stimulating passive devotion and dogmatism. Opposing this, the suggestion of Hume's works is to respect the mystery of nature rather than shrouding it in unfounded convictions. The fictional character Philo illustrates how the longing for an answer by is itself can already be a profoundly religious feeling. Hume's descriptions of ancient polytheism and Philo show how this can be accompanied by a playful, imaginative interaction with the world.","PeriodicalId":45888,"journal":{"name":"RELIGIOUS STUDIES","volume":"73 1","pages":""},"PeriodicalIF":0.6,"publicationDate":"2023-08-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89464996","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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