By J. L. Schellenberg
The knowledge to Doubt is an important contribution to the modern literature at the epistemology of spiritual trust. carrying on with the inquiry all started in his earlier booklet, Prolegomena to a Philosophy of Religion, J. L. Schellenberg right here argues that given our boundaries and particularly our immaturity as a species, there isn't any moderate selection yet to withhold judgment concerning the life of an final salvific truth. Schellenberg defends this end opposed to arguments from non secular adventure and naturalistic arguments that will appear to make both spiritual trust or spiritual disbelief optimum to his skeptical stance. In so doing, he canvasses nearly the entire very important fresh paintings at the epistemology of faith. Of specific curiosity is his demand no less than skepticism approximately theism, the most typical non secular declare between philosophers.
The knowledge to Doubt expands the author's famous hiddenness argument opposed to theism and situates it inside of a bigger atheistic argument, itself made to serve the needs of his broader skeptical case. That case needn't, on Schellenberg's view, result in a lifeless finish yet really capabilities as a gateway to special new insights approximately highbrow initiatives and spiritual possibilities.
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Additional resources for The Wisdom to Doubt: A Justification of Religious Skepticism
For we can see that there may be as much unexamined evidence outside the range of our investigation as outside Jane’s, if not more. And so we certainly are in no better a position than she to infer from the quality of the relevant investigation that the examined evidence is probably representative. But should we really fall into doubt on that matter instead? I want now to develop certain points previously adumbrated into a sufficient condition for the justification of doubt with respect to the representativeness of evidence in certain nonclear cases, and thus into a sufficient condition for the satisfaction of the condition specified by (ii) above for those cases.
This is undoubtedly one of the most obvious facts about us. One would hardly know it, though, given the regularity with which it is overlooked or neglected by intellectually greedy humans in the various areas of human inquiry. My work here on the many sources of human error is designed to make such an error harder to achieve, and to show how the corresponding awareness undergirds categorical religious skepticism. I begin by introducing and clarifying some central concepts and claims. Let us say that evidence is anything providing support for the truth or falsity of a proposition or blocking such support.
Perhaps I hit on a certain argument, and it structures much of my subsequent thinking to the exclusion of points I would otherwise have encountered. )4 And might not some of those insights have involved the recognition of evidence with a bearing on beliefs of interest to us? 5 The possibility of such missed information is distressing but glaringly obvious, and though, again, it is in the nature of the case impossible to give examples of evidence that is never uncovered by anyone, it is possible to give innumerable examples of relevant considerations that would not have been found had someone’s evidence base not been suitably expanded, in a manner that clearly might not have occurred.