The exoteric/esoteric divide and Schellenberg's Sceptical Religion

2017 ◽  
Vol 55 (1) ◽  
pp. 37-54 ◽  
Author(s):  
TRAVIS DUMSDAY

AbstractIn a ground-breaking series of books, Canadian philosopher J. L. Schellenberg (2005d; 2007b; 2009; 2013a) has developed a systematic non-theistic, non-naturalist philosophy of religion. One of the core claims within his system is that given our limited evidence (and limited capabilities for assessing what evidence we do have), scepticism concerning the truth of religious propositions is at present the only warranted epistemic response. In this article I draw attention to a potential complication for Schellenberg's assessment of the pragmatic implications of this evidential situation, a complication arising from the distinction between exoteric and esoteric religion.

2021 ◽  
Vol 3 (1) ◽  
pp. 65-89
Author(s):  
Erik Meganck

Abstract In this article, I want to make the following points, none of which are totally new, but their constellation here is meant to be challenging. First, world is not a (Cartesian) thing but an event, the event of sense. This event is opening and meaning – verbal tense. God may be a philosophical name of this event. This is recognized by late-modern religious atheist thought. This thought differs from modern scientific rationalism in that the latter’s so-called areligious atheism is actually a hyperreligious theism. On the way, the alleged opposition between philosophy and theology, between thought and faith is seen to erode. The core matter of this philosophy of religion will be the absolute reference, the system of objectivity and the holiness of the name. All this because of a prefix a- that has its sense turned inside out by the death of God.


2013 ◽  
Vol 49 (2) ◽  
pp. 221-233 ◽  
Author(s):  
JEANINE DILLER

AbstractIn his recent trilogy, J. L. Schellenberg presents a new religious option: to have beliefless faith in a general object of religious concern that he thinks is referenced at the core of most sectarian religions – the axiological, soteriological, and metaphysical ultimate, which I call ‘UUU’. After explaining what UUU is more fully, I argue that the claim that UUU exists should not be, as Schellenberg says, the only focus for philosophy of religion. Still, I argue that such a claim is a good basis for a new form of religion, especially if it is modified in a couple of ways.


Author(s):  
Wesley J. Wildman ◽  
David Rohr

This chapter presents the results of qualitative analysis, using NVivo software (version 10), of the responses of fifty-one philosophers of religion to the question “What is philosophy of religion?” posted at PhilosophyOfReligion.org. The core finding is that various differences of perspective within the field are correlated with whether or not the institution where a philosopher teaches is secular or requires a statement of religious faith. Beyond identifying this fault line running through the field, the chapter presents a complex portrait of contemporary North American philosophy of religion, including the diverse conceptions of the field that philosophers adhere to, how the field is understood to relate to religious studies and theology, which figures are esteemed as exemplary, what issues are most controversial, and what sort of programmatic visions for the future of philosophy of religion are presently being advocated.


2021 ◽  
Author(s):  
Klaas J. Kraay

Anselmian theism holds that there necessarily exists a being, God, who is essentially unsurpassable in power, knowledge, goodness, and wisdom. This being is also understood to be the creator and sustainer of all that is. In contemporary analytic philosophy of religion, this role is generally understood as follows: God surveys the array of possible worlds, and in his wisdom selects exactly one for actualization, based on its axiological properties. In this paper, I discuss an under-appreciated challenge for this account of the Anselmian God’s selection of a world. In particular, I urge that there are failures of comparability between various possible worlds, and I argue that, given certain assumptions, these failures threaten the rationality of God’s choice of a world. To the extent that rationality is deemed necessary for unsurpassability, this result also challenges the core Anselmian notion that God is an unsurpassable being.


2021 ◽  

Charles Sanders Peirce (b. 1839–d. 1914) was a polymath who contributed many insights to diverse sciences, from cartography to photometry, from mathematics to metaphysics, and from linguistics to psychology. His fields of philosophical interest cover logic, ontology, epistemology, ethics, aesthetics, metaphysics, history, and the philosophy of religion. Today, he is recognized as the founder of the philosophy of pragmatism. Besides being a scientist, logician, and philosopher, Peirce is the patron of modern semiotics, which is the core of his philosophical system. Logic conceived as semiotics, and semiosis, defined as the agency of the sign, are key concepts of his philosophical architecture. The sign, in turn, is a synonym of thought, mind, and continuity. Semiotics, according to Peirce, is founded on phenomenology, whose three universal categories are at the root of his philosophical system. Logic or semiotics is not isolated but coordinated within two other normative sciences, ethics and aesthetics, which guide human ideals. The interconnections between these three branches of philosophy are essential to Peirce’s evolutionary pragmatism. Peirce’s insistence on the principle of continuity as well as evolutionism tout court lies in the two cornerstones of his metaphysics, synechism, the doctrine of continuity, and its complementary opposite, tychism, the doctrine of absolute chance. In the philosophy of science, his corresponding doctrine is the one of fallibilism, which postulates that our knowledge is never absolute but always swims in a continuum of uncertainty and indeterminacy. Fortunately, the times when Peirce’s originality was considered a symptom of incoherence have passed. Years of competent scholarship testify to the contemporary relevance of his genius.


2021 ◽  
Author(s):  
Klaas J. Kraay

Anselmian theism holds that there necessarily exists a being, God, who is essentially unsurpassable in power, knowledge, goodness, and wisdom. This being is also understood to be the creator and sustainer of all that is. In contemporary analytic philosophy of religion, this role is generally understood as follows: God surveys the array of possible worlds, and in his wisdom selects exactly one for actualization, based on its axiological properties. In this paper, I discuss an under-appreciated challenge for this account of the Anselmian God’s selection of a world. In particular, I urge that there are failures of comparability between various possible worlds, and I argue that, given certain assumptions, these failures threaten the rationality of God’s choice of a world. To the extent that rationality is deemed necessary for unsurpassability, this result also challenges the core Anselmian notion that God is an unsurpassable being.


2019 ◽  
Vol 42 ◽  
Author(s):  
Guido Gainotti

Abstract The target article carefully describes the memory system, centered on the temporal lobe that builds specific memory traces. It does not, however, mention the laterality effects that exist within this system. This commentary briefly surveys evidence showing that clear asymmetries exist within the temporal lobe structures subserving the core system and that the right temporal structures mainly underpin face familiarity feelings.


Author(s):  
T. Kanetaka ◽  
M. Cho ◽  
S. Kawamura ◽  
T. Sado ◽  
K. Hara

The authors have investigated the dissolution process of human cholesterol gallstones using a scanning electron microscope(SEM). This study was carried out by comparing control gallstones incubated in beagle bile with gallstones obtained from patients who were treated with chenodeoxycholic acid(CDCA).The cholesterol gallstones for this study were obtained from 14 patients. Three control patients were treated without CDCA and eleven patients were treated with CDCA 300-600 mg/day for periods ranging from four to twenty five months. It was confirmed through chemical analysis that these gallstones contained more than 80% cholesterol in both the outer surface and the core.The specimen were obtained from the outer surface and the core of the gallstones. Each specimen was attached to alminum sheet and coated with carbon to 100Å thickness. The SEM observation was made by Hitachi S-550 with 20 kV acceleration voltage and with 60-20, 000X magnification.


Author(s):  
M. Locke ◽  
J. T. McMahon

The fat body of insects has always been compared functionally to the liver of vertebrates. Both synthesize and store glycogen and lipid and are concerned with the formation of blood proteins. The comparison becomes even more apt with the discovery of microbodies and the localization of urate oxidase and catalase in insect fat body.The microbodies are oval to spherical bodies about 1μ across with a depression and dense core on one side. The core is made of coiled tubules together with dense material close to the depressed membrane. The tubules may appear loose or densely packed but always intertwined like liquid crystals, never straight as in solid crystals (Fig. 1). When fat body is reacted with diaminobenzidine free base and H2O2 at pH 9.0 to determine the distribution of catalase, electron microscopy shows the enzyme in the matrix of the microbodies (Fig. 2). The reaction is abolished by 3-amino-1, 2, 4-triazole, a competitive inhibitor of catalase. The fat body is the only tissue which consistantly reacts positively for urate oxidase. The reaction product is sharply localized in granules of about the same size and distribution as the microbodies. The reaction is inhibited by 2, 6, 8-trichloropurine, a competitive inhibitor of urate oxidase.


Author(s):  
P.P.K. Smith

Grains of pigeonite, a calcium-poor silicate mineral of the pyroxene group, from the Whin Sill dolerite have been ion-thinned and examined by TEM. The pigeonite is strongly zoned chemically from the composition Wo8En64FS28 in the core to Wo13En34FS53 at the rim. Two phase transformations have occurred during the cooling of this pigeonite:- exsolution of augite, a more calcic pyroxene, and inversion of the pigeonite from the high- temperature C face-centred form to the low-temperature primitive form, with the formation of antiphase boundaries (APB's). Different sequences of these exsolution and inversion reactions, together with different nucleation mechanisms of the augite, have created three distinct microstructures depending on the position in the grain.In the core of the grains small platelets of augite about 0.02μm thick have farmed parallel to the (001) plane (Fig. 1). These are thought to have exsolved by homogeneous nucleation. Subsequently the inversion of the pigeonite has led to the creation of APB's.


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