Results for 'Reformed epistemology'

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  1. Recent Work in Reformed Epistemology.Andrew Moon - 2016 - Philosophy Compass 11 (12):879-891.
    Reformed epistemology, roughly, is the thesis that religious belief can be rational without argument. After providing some background, I present Plantinga’s defense of reformed epistemology and its influence on religious debunking arguments. I then discuss three objections to Plantinga’s arguments that arise from the following topics: skeptical theism, cognitive science of religion, and basicality. I then show how reformed epistemology has recently been undergirded by a number of epistemological theories, including phenomenal conservatism and virtue (...)
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  2. Reforming reformed epistemology: a new take on the sensus divinitatis.Blake Mcallister & Trent Dougherty - 2019 - Religious Studies 55 (4):537-557.
    Alvin Plantinga theorizes the existence of a sensus divinitatis – a special cognitive faulty or mechanism dedicated to the production and non-inferential justification of theistic belief. Following Chris Tucker, we offer an evidentialist-friendly model of the sensus divinitatis whereon it produces theistic seemings that non-inferentially justify theistic belief. We suggest that the sensus divinitatis produces these seemings by tacitly grasping support relations between the content of ordinary experiences (in conjunction with our background evidence) and propositions about God. Our model offers (...)
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  3. An Islamic Account of Reformed Epistemology.Jamie B. Turner - 2021 - Philosophy East and West 71 (3):767-792.
    In reference to the philosophical theology of medieval Islamic theologian Ibn Taymiyya, this paper outlines a parallel between Taymiyyan thought and Alvin Plantinga’s thesis of ‘Reformed Epistemology’. In critiquing a previous attempt to build an account of ‘Islamic externalism’, the Taymiyyan model offers an account that can be seen as wholly ‘Plantingan’.
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  4. Secularism, Reformed Epistemology, and Liturgy: Considering the Liturgy Role in Secular Society.Samuel Vincenzo Jonathan & Albertus Harsawibawa - 2022 - Societas Dei: Jurnal Agama Dan Masyarakat 9 (1):5-28.
    Secularism is a condition of the times when we live in today. It gives awareness to the global community that in reality there is only the immanent—there is no God. So, theism is seen as just one of the many available options: atheism becomes even more attractive to embrace. Generally, a theist will respond by demonstrating the theism plausibility through positive arguments about the existence of God. The author rejects this and offers an approach from Reformed epistemology on (...)
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  5.  76
    Faith, Evidence, and Belief: A Gentle Intro to Reformed Epistemology.Paul Mayer - manuscript
    In this paper, I give a brief overview of ideas from Reformed Epistemology, and the relationship between faith, evidence, and belief. I discuss what makes belief in God rationally warranted, and how reformed epistemology strikes a middle ground between fideism and evidentialism. In effect, reformed epistemology avoids the fideist idea that belief in God must be taken on "blind faith," but also avoids some of the epistemic issues present in evidentialism, such as its self-referential (...)
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  6. A Critique of Marx’s Epistemology of Religion from Reformed Epistemology.Corey Miller - 2009 - International Philosophical Quarterly 49 (3):351-359.
    Despite Marx’s claim that criticism against his views from a religious standpoint are not deserving of serious examination, I try to offer a critical examination of Marx’s epistemology of religion from the viewpoint of Reformed epistemology. Although Marx himself never set forth a systematic epistemology, let alone an epistemology of religion, his writings nonetheless provide an adequate resource to reconstruct his views on the matter. Given this, I set out what I take to be characteristic (...)
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  7. Reformed and evolutionary epistemology and the noetic effects of sin.Helen De Cruz & Johan De Smedt - 2013 - International Journal for Philosophy of Religion 74 (1):49-66.
    Despite their divergent metaphysical assumptions, Reformed and evolutionary epistemologists have converged on the notion of proper basicality. Where Reformed epistemologists appeal to God, who has designed the mind in such a way that it successfully aims at the truth, evolutionary epistemologists appeal to natural selection as a mechanism that favors truth-preserving cognitive capacities. This paper investigates whether Reformed and evolutionary epistemological accounts of theistic belief are compatible. We will argue that their chief incompatibility lies in the noetic (...)
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  8. Against Alvin Plantinga's Reformed Epistemology: The Sufficiency of Evidence for the Belief in God.Alfie Polistico - 2021 - Philosophia: International Journal of Philosophy 22 (2):230-244.
    The paper is a critique of Alvin Plantinga’s notion that belief in God is properly basic - evidence is not needed to justify such belief - in light of Thomas Aquinas’ religious epistemology. The latter’s epistemology proves that, while evidence is not a necessary condition for belief in God based on his Summa Theologica since such belief is evidence itself from his De Veritate, there is sufficient evidence that justifies such belief. First, I argue that Plantinga’s total rejection (...)
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  9. Building on Nietzsche's Prelude: Reforming Epistemology for the Philosophy of the Future.Musa al-Gharbi - 2013 - Dissertation, University of Arizona
    Drawing from the "anti-philosophies" of Nietzsche and Wittgenstein, and deploying a methodology which synthesizes critical theory with evolutionary psychology and contemporary cognitive science, our analysis demonstrates: 1. Justifications, in any context, are oriented towards social manipulation and bear no relation to any "cognitive processes." 2. The role of logic is overstated, both with regards to our justifications, and also our cognition. 3. Truth and falsity are socio-linguistic functions which have no bearing on any "objective reality." Insofar as these claims are (...)
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  10. An Epistemological Turn in Contemporary Islamic Reform Discourse.Shadi Heydar - 2015 - Confluence 3 (1):215-239.
    Abdolkarim Soroush’s thought is regarded by some researchers as a turning point in contemporary Islamic reform discourse. This article concerns Soroush’s epistemology as a determining factor in this paradigm shift and interprets this shift as an epistemological turn in Islamic reform discourse, shifting from ›Islamic genealogy of modernity‹ to rationalization of Islamic methodology. After a short introduction to Soroush’s intellectual biography, this article will isolate neorationalism or neo-Mu’tazilism, religious post-positivism, historicism, hermeneutics, and dialogism as main features of Soroush’s (...). This paper suggests that rationalism as reasoning independent from revelation and non-essentialism are two main determining pillars of Soroush’s epistemology. In the conclusion, I shortly compare Soroush’s thought with some other contemporary Muslim reform thinkers and discuss how and why Soroush’s thought can be interpreted as an epistemological turn in Islamic reform discourse. (shrink)
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  11. Religious Epistemology.Chris Tweedt & Trent Dougherty - 2015 - Philosophy Compass 10 (8):547-559.
    Religious epistemology is the study of how subjects' religious beliefs can have, or fail to have, some form of positive epistemic status and whether they even need such status appropriate to their kind. The current debate is focused most centrally upon the kind of basis upon which a religious believer can be rationally justified in holding certain beliefs about God and whether it is necessary to be so justified to believe as a religious believer ought. Engaging these issues are (...)
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  12. A Reformed Natural Theology?Sebastian Rehnman - 2012 - European Journal for Philosophy of Religion 4 (1):151-175.
    This paper aims to counter the recent opinion that there is a peculiar epistemology in the reformed Church which made it negative to natural theology. First, it is shown that there was an early and unanimous adoption of natural theology as the culmination of physics and the beginning of metaphysics by the sixteenth and seventeenth century philosophers of good standing in the reformed Church. Second, it is argued that natural theology cannot be based on revelation, should not (...)
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  13. Responses to Evidentialism in Contemporary Religious Epistemology: Plantinga and Swinburne in Conversation with Aquinas.Edmond Eh - 2015 - GSTF Journal of General Philosophy 1 (2):33-41.
    In contemporary debates in religious epistemology, theistic philosophers provide differing responses to the evidentialist argument against religious beliefs. Plantinga’s strategy is to argue that evidence is not needed to justify religious beliefs while Swinburne’s strategy is to argue that religious beliefs can be justified by evidence. However, in Aquinas’ account of religious epistemology, he seems to employ both strategies. In his account of religious knowledge by faith, he argues that evidence is unnecessary for religious beliefs. But in his (...)
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  14. Epistemology of religious belief as an essential part of philosophy of religion.Kirill Karpov - 2017 - Epistemology and Philosophy of Science 53 (3):8-18.
    The article presents the main trends in the analytical epistemology of religious belief. Their interrelations and mutual influences are shown. The author argues that epistemology of religious belief has risen as one of the possible answers to the Gettier- problems. Therefore different trends in religious epistemology are bounded not only with each other, but also with trends in general epistemology. As a result of the analysis of all major trends in epistemology of religious belief ( (...) epistemology, social epistemology, virtue epistemology, problem of the epistemic authority) the author concludes that the core of each trend is an attempt of defining the phenomenon of religion itself. Hence it is possible to consider epistemology of religious belief as the next step in the history of such attempts. Since finding appropriate definition of the phenomenon of religion is a special task of philosophy of religion (both in analytic and continental traditions), the author argues that epistemology of religious belief is the essential part of philosophy of religion as a scholar discipline. (shrink)
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  15. Plantinga’s Religious Epistemology, Skeptical Theism, and Debunking Arguments.Andrew Moon - 2017 - Faith and Philosophy 34 (4):449-470.
    Alvin Plantinga’s religious epistemology has been used to respond to many debunking arguments against theistic belief. However, critics have claimed that Plantinga’s religious epistemology conflicts with skeptical theism, a view often used in response to the problem of evil. If they are correct, then a common way of responding to debunking arguments conflicts with a common way of responding to the problem of evil. In this paper, I examine the critics’ claims and argue that they are right. I (...)
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  16. The Epistemology of Religious Diversity in Contemporary Philosophy of Religion.Amir Dastmalchian - 2013 - Philosophy Compass 8 (3):298-308.
    Religious diversity is a key topic in contemporary philosophy of religion. One way religious diversity has been of interest to philosophers is in the epistemological questions it gives rise to. In other words, religious diversity has been seen to pose a challenge for religious belief. In this study four approaches to dealing with this challenge are discussed. These approaches correspond to four well-known philosophers of religion, namely, Richard Swinburne, Alvin Plantinga, William Alston, and John Hick. The study is concluded by (...)
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  17. Islamic Religious Epistemology.Enis Doko & Jamie B. Turner - 2023 - In John Greco, Tyler Dalton McNabb & Jonathan Fuqua (eds.), The Cambridge Handbook of Religious Epistemology. New York, NY: Cambridge University Press.
    This chapter aims to lay out a map of the diverse epistemological perspectives within the Islamic theological tradition, in the conceptual framework of contemporary analytic philosophy of religion. In order achieve that goal, it aims to consider epistemological views in light of their historic context, while at the same time seeking to “translate” those broadly medieval perspectives into contemporary philosophical language. In doing so, the chapter offers a succinct overview of the main epistemic trends within the Islamic theological tradition concerning (...)
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  18. Plantinga on properly basic belief in God: Lessons from the epistemology of perception.Jeremy Randel Koons - 2011 - Philosophical Quarterly 61 (245):839-850.
    Plantinga famously argues against evidentialism that belief in God can be properly basic. But the epistemology of cognitive faculties such as perception and memory which produce psychologically non-inferential beliefs shows that various inferentially justified theoretical beliefs are epistemically prior to our memory and perceptual beliefs, preventing the latter from being epistemically basic. Plantinga's analogy between the sensus divinitatis and these cognitive faculties suggests that the deliverances of the sensus divinitatis cannot be properly basic either. Objections by and on behalf (...)
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  19. Quine's Naturalized Epistemology.M. Bogdanovic - 2020 - Beograd: Srpsko Filozofsko Društvo.
    It is well known that modern epistemology is a discipline that was left as a legacy by the great French philosopher René Descartes, and it is generally believed that it is a typically philosophical discipline whose problems can be dealt with only by philosophical (speculative) means of inquiry. Recently, however, the idea of naturalization of epistemological inquiry has emerged, and one of its most prominent advocates was Quine. However, the question is to what extent, if at all, the proposal (...)
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  20. Kant's Reform of Metaphysics: The Critique of Pure Reason Reconsidered.Karin de Boer - 2020 - New York, NY, USA: Cambridge University Press.
    Scholarly debates on the Critique of Pure Reason have largely been shaped by epistemological questions. Challenging this prevailing trend, Kant's Reform of Metaphysics is the first book-length study to interpret Kant's Critique in view of his efforts to turn Christian Wolff's highly influential metaphysics into a science. Karin de Boer situates Kant's pivotal work in the context of eighteenth-century German philosophy, traces the development of Kant's conception of critique, and offers fresh and in-depth analyses of key parts of the Critique (...)
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  21. The naturalized epistemology approach to evidence.Gabriel Broughton & Brian Leiter - 2021 - In Christian Dahlman, Alex Stein & Giovanni Tuzet (eds.), Philosophical Foundations of Evidence Law. New York, NY: Oxford University Press.
    Studying evidence law as part of naturalized epistemology means using the tools and results of the sciences to evaluate evidence rules based on the accuracy of the verdicts they are likely to produce. In this chapter, we introduce the approach and address skeptical concerns about the value of systematic empirical research for evidence scholarship, focusing, in particular, on worries about the external validity of jury simulation studies. Finally, turning to applications, we consider possible reforms regarding eyewitness identifications and character (...)
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  22. The Phenomenal Conservative Approach to Religious Epistemology.Logan Paul Gage & Blake McAllister - 2020 - In John M. DePoe & Tyler Dalton McNabb (eds.), Debating Christian Religious Epistemology: An Introduction to Five Views on the Knowledge of God. Bloomsbury Academic. pp. 61-81.
    In this chapter, we argue for a phenomenal conservative perspective on religious epistemology and attempt to answer some common criticisms of this perspective.
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  23. Divine Hiddenness Is Costly for Atheists.Perry Hendricks - 2024 - Logos and Episteme 15 (3):353-357.
    I’ve argued that those who endorse the argument from divine hiddenness must give up all pure de jure objections to theism, and this means that endorsing the argument is costly for atheists. Benjamin Curtis claims that this isn’t a significant cost for atheists. I show that—contrary to Curtis—there is a significant cost, and spell out why this is so. Furthermore, I show that my argument functions as a new argument for affirming reformed epistemology—the view that if theism is (...)
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  24. Warrant, defeaters, and the epistemic basis of religious belief.Christoph Jäger - 2005 - In Michael G. Parker and Thomas M. Schmidt (ed.), Scientific explanation and religious belief. Mohr Siebeck. pp. 81-98.
    I critically examine two features of Plantinga’s Reformed Epistemology. (i) If basic theistic beliefs are threatened by defeaters (of various kinds) and thus must be defended by higher-order defeaters in order to remain rational and warranted, are they still “properly basic”? (ii) Does Plantinga’s overall account offer an argument that basic theistic beliefs actually are warranted? I answer both questions in the negative.
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  25. Shall Justice Prevail? Reforming the Epistemic Basic Structure in a Non-Ideal World.Petr Špecián - 2022 - Social Epistemology Review and Reply Collective 11 (8):75-83.
    Faik Kurtulmuş’s exploration of the epistemic basic structure (EBS) invites us to think about the generation, dissemination, and absorption of knowledge in a society, emphasizing the role of institutions in determining epistemic outcomes. Moreover, Kurtulmuş—in joint work with Gürol Irzık—offers a normative take on the EBS from the viewpoint of the theory of justice and does not shy away from drawing specific policy recommendations. Thus, a powerful, innovative concept is used to extend an influential theory and draw out its practical (...)
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  26. Religious exclusivism unlimited: JEROEN DE RIDDER.Jeroen de Ridder - 2011 - Religious Studies 47 (4):449-463.
    Like David Silver before them, Erik Baldwin and Michael Thune argue that the facts of religious pluralism present an insurmountable challenge to the rationality of basic exclusive religious belief as construed by Reformed Epistemology. I will show that their argument is unsuccessful. First, their claim that the facts of religious pluralism make it necessary for the religious exclusivist to support her exclusive beliefs with significant reasons is one that the reformed epistemologist has the resources to reject. Secondly, (...)
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  27. A Metaphysical and Epistemological Critique of Psychiatry.Giuseppe Naimo - forthcoming - In Patricia Hanna (ed.), An Anthology of Philosophical Studies, vol. 14. Athens Institute for Education and Research. pp. Chapter 12 pp. 129-142..
    Current health care standards, in many countries, Australia included, are regrettably poor. Surprisingly, practitioners and treating teams alike in mental health and disability sectors, in particular, make far too many basic care-related mistakes, in addition to the already abundant diagnostic mistakes that cause and amplify great harm. In part, too many practitioners also fail to distinguish adverse effects for what they are and all too often treat adverse effects, instead, as comorbidities. Diagnostic failures are dangerous, the result of which generates (...)
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  28. An Epistemic Defeater for Islamic Belief? A Reply to Baldwin and McNabb.Jamie Benjamin Turner - 2022 - European Journal for Philosophy of Religion 14 (1):123-142.
    . This article seeks to outline how a Muslim believer can deflect a defeater for Islamic belief put forward by Erik Baldwin and Tyler McNabb. In doing so, it aims to reject the suggestion that an Islamic religious epistemology is somehow antithetical to a model of Reformed epistemology which is not fully compatible with Plantingian. Taken together with previous work on Islam and RE, the article not only aims to provide reason to think that Baldwin and McNabb’s (...)
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  29. Are Beliefs about God Theoretical Beliefs? Reflections on Aquinas and Kant.John Hawthorne & Daniel Howard-Snyder - 1996 - Religious Studies 32 (2):233 - 258.
    The need to address our question arises from two sources, one in Kant and the other in a certain type of response to so-called Reformed epistemology. The first source consists in a tendency to distinguish theoretical beliefs from practical beliefs (commitments to the world's being a certain way versus commitments to certain pictures to live by), and to treat theistic belief as mere practical belief. We trace this tendency in Kant's corpus, and compare and contrast it with Aquinas's (...)
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  30. Reasons to Believe - Theoretical Arguments.Marcus Hunt - 2020 - In Beau Branson, Hans Van Eyghen, Marcus Hunt, Tim Knepper, Robert Sloan Lee & Steven Steyl (eds.), Introduction to Philosophy: Philosophy of Religion. Rebus Community Press. pp. 22-33.
    A summary of common arguments for belief in God - teleological, cosmological, ontological, and reformed epistemology.
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  31. Analityczna epistemologia religii ostatnich pięciu dekad.Marek Pepliński - 2011 - Filo-Sofija 11 (15 (2011/4)):919-938.
    There are three chief aims of the paper. First, it presents in short the beginning of the analytic philosophy of religion, its development, issues, and methods. Second, it puts forward a hypothesis that in the last five decades analytic philosophy of religion has been dominated by the epistemological paradigm, i.e. in most cases, any problem in question has been studied as part of the general problem of rationality of religious belief. That situation is changing slowly towards achieving more balance between (...)
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  32. From Political Liberalism to Para-Liberalism: Epistemological Pluralism, Cognitive Liberalism & Authentic Choice.Musa al-Gharbi - 2016 - Comparative Philosophy (2):1-25.
    Advocates of political liberalism hold it as a superior alternative to perfectionism on the grounds that it avoids superfluous and/or controversial claims in favor of a maximally-inclusive approach undergirded by a "free-standing" justification for the ideology. These assertions prove difficult to defend: political interpretations of liberalism tend to be implicitly ethnocentric; they often rely upon a number of controversial, and even empirically falsified, assumptions about rationality--and in many ways prove more parochial than their perfectionist cousins. It is possible to reform (...)
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  33. The problems of macroeconomics as institutional problems: complementing the ‘what went wrong’ story with a social epistemology perspective.Teemu Lari - 2024 - Cambridge Journal of Economics 48 (4):661-680.
    After the financial crisis of 2008, many economists expressed dissatisfaction with the state of macroeconomics. They criticised deficiencies in the dominant dynamic stochastic general equilibrium modelling approach and conceptions of good macroeconomic research behind that dominance. This paper argues that there is a deeper problem in macroeconomics, which remains unaddressed. I connect existing literature critical of the institutions of macroeconomics and of economics in general to the institutional preconditions of effective criticism outlined by the philosopher Helen Longino. I find that (...)
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  34. A Timid and Tepid Appropriation: Divine Presence, the Sensus Divinitatis, and Phenomenal Conservativism.Timothy Perrine - 2024 - Res Philosophica 101 (1):109-129.
    Plantinga develops an ambitious theistic religious epistemology on which theists can have non-inferential knowledge of God. Central to his epistemology is the idea that human beings have a “sensus divinitatis” that produces such knowledge. Recently, several authors have urged an appropriation of the sensus divinitatis that is more friendly to internalist views, such as Phenomenal Conservativism. I argue that this appropriation is too timid and tepid in a variety of ways. It applies only to a small fraction of (...)
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  35. Are there de jure objections to Mādhvic belief?Akshay Gupta - 2022 - Religious Studies 58 (4):732-744.
    Recently, Erik Baldwin and Tyler McNabb have brought Madhva's epistemological framework into active dialogue with Alvin Plantinga's religious epistemology and have argued that individuals within Madhva's tradition cannot make full use of Plantinga's epistemology, according to which, Christian belief resists de jure objections and can also have warrant. While I do not contest this specific claim, I demonstrate that an analysis of Madhva's epistemological framework reveals that this framework has its own resources through which it can resist de (...)
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  36. The Sensus Divinitatis and Non-theistic Belief.Timothy Perrine - forthcoming - Theology and Science.
    A key element of Plantinga’s religious epistemology is that de jure objections to Theistic belief succeed only if de facto objections to Theistic belief succeed. He defends that element, in part, by claiming that human beings have an innate theistic faculty, the sensus divinitatis. In this paper, I argue that Plantinga’s religious epistemology makes Christian Theism open to a de facto objection due to the characteristics and distribution of religious beliefs in the world. I defend my argument from (...)
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  37. Reformierte Epistemologie (Plantinga).Godehard Brüntrup - 2013 - In Thomas Bonk (ed.), Lexikon der Erkenntnistheorie. Darmstadt: Wissenschaftliche Buchgesellschaft. pp. 226-229.
    Encyclopedia article about "reformed epistemology".
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  38. Properly unargued belief in God.Bruce Langtry - 1989 - International Journal for Philosophy of Religion 26 (3):129 - 154.
    Without embracing Reformed Epistemology (advocated by Plantinga and others), I argue against two claims: (1) A person S is epistemically justified in believing that God exists only if S has a good argument for the existence of God. (2) There are no professional philosophers in our culture today who are justified in believing that God exists even though they do not have, and have never had, a good argument for the existence of God. Likely evidentialist objections are discussed (...)
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  39. PC: Response to Critics.Logan Paul Gage & Blake McAllister - 2020 - In John M. DePoe & Tyler Dalton McNabb (eds.), Debating Christian Religious Epistemology: An Introduction to Five Views on the Knowledge of God. Bloomsbury Academic. pp. 98-106.
    In this chapter, Gage and McAllister respond to various objections to the phenomenal conservative position in religious epistemology. In particular, they respond to the objections that seemings are the ultimate source of justification, that PC makes epistemic justification too easy, that PC involves conceptual circularity, and that PC lacks an objective connection to truth.
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  40. O cenności racjonalności w wierze religijnej.Marek Pepliński - 2003 - Roczniki Filozoficzne 51 (1):219-244.
    Paper reconstructs three different accounts of the rationality of religious belief that we found in Plantinga's epistemology of theistic and religious belief. Taken into account are works (papers and books) from GAOM to first two books about a warrant. In the end, the article formulates some questions about rationality and evaluation of the importance of property of rationality of religious belief concerning other positive epistemic statuses.
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  41. We Deserve It: An Augustinian Response to Divine Hiddenness Arguments.James Dominic Rooney - forthcoming - New Blackfriars.
    Significant attention as been devoted to the problem of ‘divine hiddenness’ proposed by JL Shellenberg. I propose a novel response that involves denying part of the empirical premise in divine hiddenness arguments, which holds that nonresistant nonbelievers are capable of relationship with God. While Plantinga and others in ‘reformedepistemology have at times appealed to original sin as an explanation for divine hiddenness, such responses might seem outlandish to many, given the way that many find nonbelievers to be (...)
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  42.  57
    Blind Man’s Bluff: The Basic Belief Apologetic as Anti-skeptical Stratagem.Guy Axtell - 2006 - Philosophical Studies 130 (1):131-152.
    Today we find philosophical naturalists and Christian theists both expressing an interest in virtue epistemology, while starting out from vastly different assumptions. What can be done to increase fruitful dialogue among these divergent groups of virtue-theoretic thinkers? The primary aim of this paper is to uncover more substantial common ground for dialogue by wielding a double-edged critique of certain assumptions shared by 'scientific' and 'theistic' externalisms, assumptions that undermine proper attention to epistemic agency and responsibility. I employ a responsibilist (...)
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  43. Ibn Taymiyya’s “Common-Sense” Philosophy.Jamie B. Turner - 2023 - In Amber L. Griffioen & Marius Backmann (eds.), Pluralizing Philosophy’s Past: New Reflections in the History of Philosophy. Springer Verlag. pp. 197-212.
    Contemporary philosophy of religion has been fascinated with questions of the rationality of religious belief. Alvin Plantinga—a prominent Christian philosopher—has contributed greatly to the exploration of these questions. Plantinga’s epistemology is rooted in the intuitions of Thomas Reid’s “common-sense” philosophy and has developed into a distinctive outlook that we may coin, Plantingian (Calvinist) Reidianism. This chapter aims to propose that, in fact, the central ideas of that outlook can be seen prior to Reid (and John Calvin), beyond the confines (...)
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  44. Revisiting Reid on Religion.Todd Buras - 2021 - Journal of Scottish Philosophy 19 (3):261-274.
    This paper answers two interpretive questions surrounding belief in God in Thomas Reid’s philosophy, the status question and the detachability question. The former has to do with the type of justification Reid assigns to belief in God – immediate or mediate. The later question is whether anything philosophically significant depends on his belief in God. I argue that, for Reid, belief in God is immediately justified and integral to some parts of his system. Reid’s response to skepticism about God is (...)
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  45. Evidence is Required for Religious Belief.Blake McAllister - 2019 - In Michael Peterson & Ray VanArragon (eds.), Contemporary Debates in Philosophy of Religion, 2nd edition. Wiley-Blackwell. pp. 269-278.
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  46. Safety and Knowledge in God.T. J. Mawson - 2014 - European Journal for Philosophy of Religion 6 (2):81--100.
    In recent ”secular’ Epistemology, much attention has been paid to formulating an ”anti-luck’ or ”safety’ condition; it is now widely held that such a condition is an essential part of any satisfactory post-Gettier reflection on the nature of knowledge. In this paper, I explain the safety condition as it has emerged and then explore some implications of and for it arising from considering the God issue. It looks at the outset as if safety might be ”good news’ for a (...)
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  47. Warrant and Epistemic Virtues: Toward and Agent Reliabilist Account of Plantinga's Theory of Knowledge.Stewart Clem - 2008 - Dissertation, Oklahoma State University
    Alvin Plantinga’s theory of knowledge, as developed in his Warrant trilogy, has shaped the debates surrounding many areas in epistemology in profound ways. Plantinga has received his share of criticism, however, particularly in his treatment of belief in God as being “properly basic”. There has also been much confusion surrounding his notions of warrant and proper function, to which Plantinga has responded numerous times. Many critics remain unsatisfied, while others have developed alternative understandings of warrant in order to rescue (...)
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  48. Epistemologia Zreformowana.Marek Pepliński - 2003 - Filo-Sofija 3 (1).
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  49. L’école québécoise et la « culture scolaire » : développement intégral de l’enfant, développement cognitif de l’élève et contextes éducatifs.Louis Levasseur - 2012 - Revue Phronesis 1 (4):71-83.
    . The reasoning behind the reforms to education that began in 2000-2001 in Québec stemmed in part from a need to put the focus on the student’s intellectual development, rather than on overall personal development, as was the case in the 1970s. At this point, has intellectual development truly become a priority in teaching? Without providing a definitive or categorical answer, the author argues that, in some settings, socialization is more important than instruction and, in some subjects, knowledge as a (...)
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  50. The epistemic benefits of religious disagreement.Katherine Dormandy - 2020 - Religious Studies 56 (3):390-408.
    Scientific researchers welcome disagreement as a way of furthering epistemic aims. Religious communities, by contrast, tend to regard it as a potential threat to their beliefs. But I argue that religious disagreement can help achieve religious epistemic aims. I do not argue this by comparing science and religion, however. For scientific hypotheses are ideally held with a scholarly neutrality, and my aim is to persuade those who arecommittedto religious beliefs that religious disagreement can be epistemically beneficial for them too.
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