By Andrew Collier
On Christian trust bargains a defence of realism within the philosophy of faith. It argues that spiritual trust - with specific connection with Christian trust - not like the other type of trust, is cognitive; making claims approximately what's actual, and open to rational dialogue among believers and non-believers. the writer starts by way of offering a critique of numerous perspectives which both attempt to describe a religion with out cognitive context, or to justify believing on non-cognitive grounds. He then discusses what experience may be made up of the phenomenon of non secular conversion by way of realists and non-realists. After a bankruptcy on wisdom often, he defends the concept spiritual wisdom is especially like different wisdom, in being in response to trustworthy testimony, sifted through cause and proven by way of event. The logical prestige of the content material of non secular trust is then mentioned, near to Christianity.
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Extra info for On Christian Belief: A Defence of a Cognitive Conception of Religious Belief in a Christian Context (Routledge Studies in Critical Realism)
But you can’t have it both ways – that combination is not possible. It is only fair to discuss the difference that Kant himself thinks it makes. The point of God for Kant (rather like Robespierre’s Supreme Being) is to match up virtue and happiness in the next life, since even the Revolutionary Tribunal can’t get them properly matched here. But acting as if there were a god did not for Kant mean acting in fear of the Big Guillotine in the Sky, as we have seen. It seems to mean working towards the matching of virtue and happiness.
But what this seems at first sight to be recommending is something not so much philosophically incoherent as morally dishonest: deliberate self-deception, a programme of self-indoctrination at the end of which we will have firm beliefs which we knew to be doubtful at the beginning. The reference to blunting your cleverness suggests what one might call (parodying Kant) self-stupefaction with immoderate quantities of holy water. However, at this point in his argument, Pascal seems to see it rather differently from this: he sees our passions as the reasons we do not believe, which presumably we otherwise would; it is not the holy water that deceives us into believing – rather our passions make us deceive ourselves into unbelief.
46) But what he is speaking of here, with obvious distaste, is not morality as such, but Kantian morality; and in vindicating the feelings he mentions here as religion, he is vindicating a Spinozist (and indeed gospel) morality which teaches that if you get your emotions right, right action will look after itself. But Spinoza also taught that since emotions involve beliefs they can be more or less rational as those beliefs are more or less rational, and that the way to get better emotions is by getting truer beliefs.