By Charles Taliaferro, Paul Draper, Philip L. Quinn
In eighty five new and up to date essays, this entire quantity presents an authoritative consultant to the philosophy of religion.
- Includes contributions from verified philosophers and emerging stars
- 22 new entries have now been further, and all fabric from the former version has been up-to-date and reorganized
- Broad insurance spans the parts of global religions, theism, atheism, , the matter of evil, technology and faith, and ethics
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Additional resources for A Companion to Philosophy of Religion
This is not meant to provide a definition of textual assentworthiness, but rather a criterion for it. According to the commentators, a statement is assent-worthy if and only if it is true, and testifiers command our assent if they are sincere, benevolent, and have a “direct knowledge” of things (sa¯ksa¯tkrtadharmata¯). In other words, the following is proposed as a sui generis epistemic norm in the ethics of belief: One should give one’s assent to the assertions of a well-motivated expert. Applying this general principle to the Vedas, what it states is that one should assent to the declarations of those seers, prophets, and wise men who are particularly insightful in 10 hinduism the matters with which the Vedas are concerned and who are benevolent in their dealings with others.
The stuff (qi [matter]) of the universe has moral principle in it. ” An early Daoist, Shen Dao, first exposed the problem. He observed that we will follow exactly one actual course (which he called the Great Dao). Nothing, not even a clod of earth, can “miss” it. Since everything will follow the Great Dao, there can be no practical point in learning the distinction between right and wrong. If correct action is following the natural dao, then following the actual dao is surely enough. He concludes (paradoxically) that we should abandon knowledge.
This claim as to impermanence is not of merely conceptual or academic interest to Buddhist philosophers. On it is thought to hang much of strictly religious significance, for if you get your ontology wrong, if you misconstrue the nature of what exists, you are very likely also to have improper emotional reactions to your misconstruals: to become excessively attached to what is (falsely) thought to be beginninglessly and endlessly desirable (God, perhaps; or other human persons), which is eternalism; or to despair at the (mistaken) judgment that there exists nothing at all, which is nihilism.