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Detachment, Rationality and Evidence: Towards a More Humane Religious Epistemology

  • John Cottingham (a1)
Abstract

Some truths cannot be accessed ‘cold’, from a detached and impersonal standpoint, but require personal commitment and even moral change in order for the relevant evidence to come to light. The truths of religion may be of this kind. Moreover, recent work in psychology and neurophysiology suggests that our knowledge of the world comes in different forms, the detached critical scrutiny associated with ‘the left-brain’ and the more intuitive and holistic awareness mediated by the ‘right brain’. Much contemporary philosophy privileges the former kind of knowledge, but in areas such as religion this may be a mistake. 1

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1 A version of this paper was delivered at a conference on Religious Epistemology held at Heythrop College, University of  London, in June 2015. I am grateful to the organizer, Stephen Law, and to participants for helpful discussion. The paper draws extensively on material from my How to Believe (London: Bloomsbury, 2015).

2 By Immanuel Kant, Critique of Judgement [Kritik der Urteilskraft, 1790], Part I, Bk 2, §26.

3 Wittgenstein, Ludwig, Philosophical Investigations [Philosophische Untersuchungen, 1953], transl. Anscombe, G. E. M. (New York: Macmillan, 1958), §115.

4 Wittgenstein, Philosophical Investigations, §109.

5 Wittgenstein, ‘A Lecture on Ethics’ [1929], Philosophical Review (1965), 8.

6 Wittgenstein, , manuscript of 1947, in Culture and Value (Oxford: Blackwell, 1998), 73.

7 Kant, Immanuel, Prolegomena to any Future Metaphysic that will be able to present itself as a Science [Prolegomena zu einer jeden künftigen Metaphysik die als Wissenschaft wird auftreten können, 1783], ed. Zöller, G. and Lucas, P. (Oxford: Oxford University Press, 2004), Part II; cf. Moore, Adrian, The Evolution of Metaphysics (Cambridge: Cambridge University Press, 2012), 120.

8 Heaney, Seamus, ‘Joy or Night’, in Finders Keepers: Selected Prose 1971–2001(London: Faber, 2002).

9 Heidegger, Martin, Being and Time [Sein und Zeit, 1927], transl. Macquarrie, J. and Robinson, E. (New York: Harper and Row, 1962), §219.

10 Rainer Maria Rilke, Duino Elegies [Duineser Elegien, 1923], First Elegy (transl. JC).

11 William Blake, The Marriage of Heaven and Hell [1790].

12 Cf. John Calvin, Institutes [Christianae religionis institutio, 1536].

13 This final section of the paper draws on material from my ‘Transcending science: humane models of religious understanding’, in Ellis, F. (ed.), New Models of Religious Understanding (Oxford: Oxford University Press, 2017), pp. 2341 .

15 McGilchrist, Iain, The Master and His Emissary (New Haven: Yale University Press, 2009), 93 (slightly adapted).

16 Stump, Eleonore, Wandering in Darkness (Oxford: Oxford University Press, 2010), 2425 .

17 See Cottingham, John, Philosophy of Religion: Towards a More Humane Approach (Cambridge: Cambridge University Press, 2014).

18 See Heidegger, Being and Time, H 137. See also Steiner, George, Heidegger (London: Fontana, 2nd edn, 1992), 55.

19 Pascal, Blaise, Pascal, Pensées [1670], ed. Lafuma, L. (Paris: Seuil, 1962), no. 427.

20 Moser, Paul, The Elusive God: Reorienting Religious Epistemology (Cambridge: Cambridge University Press, 2008), 47.

21 Nussbaum, Martha, Love's Knowledge (Oxford: Oxford University Press, 1990), 282.

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Royal Institute of Philosophy Supplements
  • ISSN: 1358-2461
  • EISSN: 1755-3555
  • URL: /core/journals/royal-institute-of-philosophy-supplements
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