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The epistemology of social facts: the evidential value of personal experience versus testimony

In Georg Meggle (ed.), Social Facts and Collective Intentionality. Philosophische Forschung / Philosophical research. Dr. Haensel-Hohenhausen. pp. 43-51 (2002)

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  1. (3 other versions)Perceiving God: The Epistemology of Religious Experience.[author unknown] - 1991 - International Journal for Philosophy of Religion 36 (2):117-124.
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  • The Evidence of Experience.Joan W. Scott - 1991 - Critical Inquiry 17 (4):773-797.
    There is a section in Samuel Delany’s magnificent autobiographical meditation, The Motion of Light in Water, that dramatically raises the problem of writing the history of difference, the history, that is, of the designation of “other,” of the attribution of characteristics that distinguish categories of people from some presumed norm.1 Delany recounts his reaction to his first visit to the St. Marks bathhouse in 1963. He remembers standing on the threshold of a “gym-sized room” dimly lit by blue bulbs. The (...)
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  • (1 other version)Perceiving God: the epistemology of religious experience.William P. Alston - 1991 - Ithaca, N.Y.: Cornell University Press.
    Introduction i. Character of the Book The central thesis of this book is that experiential awareness of God, or as I shall be saying, the perception of God, ...
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  • (1 other version)Perceiving God: The Epistemology of Religious Experience.William P. Alston - 1991 - Ithaca, N.Y.: Cornell University Press.
    In this clear and provocative account of the epistemology of religious experience, William P. Alston argues that the perception of God—his term for direct experiential awareness of God—makes a major contribution to the grounds of religious belief. Surveying the variety of reported direct experiences of God, Alston demonstrates that a person can be justified in holding certain beliefs about God on the basis of mystical experience.
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  • Rights and goods: justifying social action.Virginia Held - 1984 - Chicago: University of Chicago Press.
    Theories of justice, argues Virginia Held, are usually designed for a perfect, hypothetical world. They do not give us guidelines for living in an imperfect world in which the choices and decisions that we must make are seldom clear-cut. Seeking a morality based on actual experience, Held offers a method of inquiry with which to deal with the specific moral problems encountered in daily life. She argues that the division between public and private morality is misleading and shows convincingly that (...)
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