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2021, Religious Disagreement and Pluralism
Religious disagreement, like disagreement in science, stands to deliver important epistemic benefits. But religious communities tend to frown on it. A salient reason is that, whereas scientists should be neutral toward the topics they discuss, religious believers should be loyal to God; and religious disagreement, they argue, is disloyal. For it often involves discussion with people who believe more negatively about God than you do, putting you at risk of forming negative beliefs yourself. And forming negative beliefs about someone, or even being open to doing so, is disloyal. A loyal person, says the objector, should instead exhibit doxastic partiality, doing her best to believe positively about the other party even at the cost of accuracy. I discuss two arguments from doxastic partiality that aim to show that religious disagreement is typically disloyal. I argue that even given doxastic partiality, religious disagreement is not typically disloyal, and can in fact be loyal. But then I argue that doxastic partiality is false. A superior form of loyalty is epistemically oriented: concerned with knowing the other party as she really is. This opens up new ways in which religious disagreement for the sake of learning about God can be loyal to him.
Religious Studies, 2019
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 are committed to religious beliefs that religious disagreement can be epistemically beneficial for them too.
Challenges to Moral and Religious Belief: Disagreement and Evolution, 2014
Every known system of religious belief or explicitly irreligious belief has among its core teachings claims that are sharply contested by sizeable contingents of apparently reasonable and well-informed people. Many have argued that reflection on this fact ought to shake our confidence in our religious or irreligious beliefs, leading us to be religious skeptics (e.g., Feldman 2007; Schellenberg 2007, 175-83;. According to these advocates of religious skepticism, confident religious or irreligious belief in the face of pervasive religious disagreement amounts to a kind of dubious epistemic egotism according to which one privileges her own assessment of the relevant evidence simply because it is hers. In this essay, I assess the case for such disagreement-motivated religious skepticism. Specifically, I consider whether there is a good philosophical argument for disagreement-motivated religious skepticism that does not rely on controversial theological claims but that relies only on general epistemic principles and facts about religious disagreement. My argument is that the prospects for such an argument are dim even if there are plausible views on disagreement that support skeptical responses to disagreements in other contexts. Certain features of religious belief make it unlikely that such views will generate skeptical results when applied to religious disagreements.
Res Philosophica, 2018
Religious communities often discourage disagreement with religious authorities, on the grounds that allowing it would be epistemically detrimental. I argue that this attitude is mistaken, because any social position in a community -- including religious authority -- comes with epistemic advantages as well as epistemic limitations. I argue that religious communities stand to benefit epistemically by engaging in disagreement with people occupying other social positions. I focus on those at the community's margins, and argue that religious marginalization is apt to yield religiously important insights, so their disagreement with religious authorities should be encouraged.
Routledge Handbook of Social Epistemology, 2019
Epistemologists have shown increased interest in the epistemic significance of disagreement, and in particular, in whether there is a rational requirement concerning belief revision in the face of peer disagreement. This article examines some of the general issues discussed by epistemologists, and then considers how they may or may not apply to the case of religious disagreement, both within religious traditions and between religious (and non-religious) views.
Voicing Dissent: The Ethics and Epistemology of Making Disagreement Public, 2018
Much of the work on the epistemology of disagreement tends, not unreasonably, to take such disagreements to be at the level of belief. I elaborate some of the reasons why we might have this particular focus, and part of that involves arguing that as epistemologists by 'belief' we have in mind a specific propositional attitude. As we will see, with belief so understood it is hard to see how an exchange could constitute a genuine disagreement without conflict of belief. Relatedly, I explore a certain core class of 'disagreements' that I contend are in fact nothing of the kind when properly understood, since there is no conflict of belief, and hence lack the epistemic import that we might have expected them to have. But while I agree that the main cases of epistemic relevance do involve disagreement about belief, I nonetheless argue that we miss out something important if we confine our attention to just these cases. In particular, I argue that belief isn't necessary for disagreement, and offer an alternative proposal about the nature of disagreements. While some cases of genuine disagreement without conflict of belief are not epistemically interesting, I argue that there is at least one exception in this regard. To this end I will be exploring disagreements at the level of our hinge commitments, which I maintain are not beliefs. As we will see, understanding the structure of these kinds of disagreements helps us to understand that certain strategies for resolving them would be hopeless.
Logos & Episteme, 2010
An intuitive view regarding the epistemic significance of disagreement says that when epistemic peers disagree, they should suspend judgment. This abstemious view seems to embody a kind of detachment appropriate for rational beings; moreover, it seems to promote a kind of conciliatory inclination that makes for irenic and cooperative further discussion. Like many strategies for cooperation, however, the abstemious view creates opportunities for free-riding. In this essay, the authors argue that the believer who suspends judgment in the face of peer disagreement is vulnerable to a kind of manipulation on the part of more tenacious peers. The result is that the abstemious view can have the effect of encouraging dogmatism.
International Journal for Philosophy of Religion, 2013
Some philosophers believe that, when epistemic peers disagree, each has an obligation to accord the other’s assessment equal weight as her own. Other philosophers worry that this Equal-Weight View is vulnerable to straightforward counterexamples, and that it requires an unacceptable degree of spinelessness with respect to our most treasured philosophical, political, and religious beliefs. I think that both of these allegations are false. To show this, I carefully state the Equal-Weight View, motivate it, describe apparent counterexamples to it, and then explain away the apparent counterexamples. Finally, I adapt those explanations to cases of religious disagreement. In the end, we reach the surprising conclusion that—even if the Equal-Weight View is true—in very many cases of religious disagreement between apparent epistemic peers, the parties to the disagreement need not be conciliatory. And what goes for religious beliefs goes for political and philosophical beliefs as well. This strongly suggests that the View does not demand an unacceptable degree of spinelessness.
Religious Truth and Identity in an Age of Plurality, 2021
Much of this discussion is translated and adapted from Katherine Dormandy's "Religiöse Vielfalt und Religiöser Dissens", forthcoming in the Handbuch analytischer Theologie (Handbook of Analytic Theology), ed. Klaus Viertbauer and Georg Gasser, forthcoming with Metzler Verlag. 2 Cottingham (this volume) formulates this conclusion as the claim that religious beliefs lack epistemic respectability; on Wiertz's construal it says that an agnostic position is the only rational option.
Can the agnostic—i.e. someone who suspends judgement about a certain proposition <p>—be in a state of disagreement with someone who (dis)believes <p>? One reason for answering negatively has to do with what Sven Rosenkranz has called the alignment problem (Rosenkranz 2007: 63). The thought is that the kind of opposition occurring between the agnostic and someone who believes (or disbelieves) <p> seems to happen on a different level than the opposition occurring between the believer and the disbeliever. Whereas the opposition between the believer and the disbeliever can be put in terms of the incompatibility between the propositions <p> and <not-p>, that between the agnostic and the believer (disbeliever) cannot be put in those terms. Hence there is a misalignment with respect to the subject matter of the disagreement. The project of this paper is to develop a theoretically fruitful account of the notions of suspended judgement and disagreement which explains how and why the agnostic is in a state of disagreement with both the believer and the disbeliever on the very same issue—i.e. the very same proposition or set of propositions—in a way that solve the alignment problem. Following some recent work by Friedman (2013), (2015), I will provide an account of suspended judgement as a sui generis cognitive mental attitude. The focus will be in particular on developing the normative profile associated with the attitude of suspended judgement in contrast with that of belief and disbelief. My proposal is to understand part of the normative profile of these cognitive mental attitudes in terms of the normative commitments that they engender in the context of enquiry. With this on board, I will then elaborate on a doxastic-non-cotenability view of disagreement (MacFarlane 2014) according to which disagreement is explained in terms of the incompatibility between the sets of normative commitments that the agents involved in a situation of disagreement are subject to in virtue of their possessing contrasting attitudes. In this way, the opposition between the believer, the disbeliever, and the agnostic can be put in terms of the conflict between the normative commitments engendered by these different cognitive attitudes. In this way, I will argue, we can fully account for the disagreement between the (dis)believer and the agnostic and thus solve the alignment problem. 1. Suspended Judgement and Disagreement: The Alignment Problem Brigitte, Diana and Amelie are three detectives independently working on a crime case. They enquire into whether Mike is the murderer. After some careful investigation, our three detectives come to different verdicts: Brigitte, the believer, judges that Mike is the murderer, and thus comes to believe that Mike is the murderer; Diana, the disbeliever, judges that Mike is not the murderer,
Topoi, 2021
Religious disagreements are widespread. Some philosophers have argued that religious disagreements call for religious skepticism, or a revision of one’s religious beliefs. In order to figure out the epistemic significance of religious disagreements, two questions need to be answered. First, what kind of disagreements are religious disagreements? Second, how should one respond to such disagreements? In this paper, I argue that many religious disagreements are cases of unconfirmed superiority disagreements, where parties have good reason to think they are not epistemic peers, yet they lack good reason to determine who is superior. Such disagreements have been left relatively unexplored. I then argue that in cases of unconfirmed superiority disagreements, disputants can remain relatively steadfast in holding to their beliefs. Hence, we can remain relatively steadfast in our beliefs in such cases of religious disagreements.
The Rationality of Theism, 1999
Belief and Rationality In recent years deep questions have been raised not only about what constitutes rational justification for religious beliefs, but also about the relevance of standard notions of justification to the analysis of a believer's relation to her beliefs. Indeed, the net tendency of the Anglo-American discussion since (roughly) 1983 has been to say that religious persons can be entitled to believe a set of religious propositions, and to do so with strong subjective certainty, even while lacking the sort of intersubjective grounds that many philosophers in the past took to be necessary. One prominent expression of this tendency has been the claim that (some) religious beliefs are "properly basic," requiring no support beyond the disposition of a properly functioning mind to hold them. Another is the argument that there is a 1 "parity" among different perceptual practices, say between ocular perception (perceiving a tree) and religious perception (perceiving God). 2 Let's use the label Calvinists for those who maintain that religious truths can be among the basic deliverances of reason and therefore do not require the support of more general evidential considerations. 3 In one sense, the Calvinist approach is an instance of a broader strategy, which is to shift the burden of proof from those who hold religious beliefs to those who challenge the rationality of holding them. Thus D.Z. Phillips maintains that the only reasons that are required for a religious belief are those that are called for within a particular religious language game; to criticize it "from outside" is to ignore the role of religious beliefs as expressions of a unique form of life. Similarly, T.F. Torrance contends that one cannot 4 challenge religious beliefs for failing to live up to the standards of scientific evidence, since Christians, for example, use methods and criteria appropriate to their own particular object, the self-revealing God of the Christian tradition, which is all that the concept of science requires. 5 We might call this broader strategy the Separatist Strategy, since it divides the domain of religious belief off from other epistemic domains. Religious separatists may even agree with non-religious thinkers about what counts as evidence in other domains or even "in general." Yet they argue that, although
PHILOSOPHY OF RELIGION: ANALYTIC RESEARCHES, 2019
The fact of religious diversity is vital for the philosopher of religion but also, to some extent, for the believer of a given faith. It takes place in such a dimension in which the views of a given believer or the meaning of the practice of a given religion presupposes the truthfulness of specific claims concerning a given religion or the beliefs included in it. If now on the part of the philosopher of religion or the followers of another religion, there is a direct or indirect challenge to such a key proposition, religious disagreement with epistemic dimension is involved. At the same time, it is not the case that any religious diversity is a case of epistemically significant religious dissent. The paper, by distinguishing different aspects of religions and functions performed by religion, tries to show in which situations religious diversification leads to religious disagreement. Both the follower of religion and the philosopher of religion can and should seek the truth in matters of crucial importance to religion. The difference is that the follower of a given religion is more interested in the salvific and practical functions of religion, along with the associated sense of value and meaningfulness of life and, to a lesser degree, the theoretical certainty that her religion is correct at crucial points. On the other hand, the achievement of 'the soteriological' purpose of religion based on false belief is impossible, just as the meaningfulness of life 'based on the sand and not on the rock'. It is because the false foundation is devoid of higher value. That is why there is a community of a philosopher of religion and a follower of a given religion to search for the truth of it. Keywords: Religious disagreement, religious diversity, rationality of religious belief, philosophical and religious attitudes, functions of religion Citation: Pepliński M. "The importance of religious diversity for religious disagreement. Are the perspectives of believer and philosopher so different?", Philosophy of Religion:
This paper explores religious belief in connection with epistemological disjunctivism. It applies recent advances in epistemological disjunctivism to the religious case for displaying an attractive model of specifically Christian religious belief. What results is a heretofore unoccupied position in religious epistemology—a view I call 'religious epistemological disjunctivism' (RED). My general argument is that RED furnishes superior explanations for the sort of 'grasp of the truth' which should undergird 'matured Christian conviction' of religious propositions. To this end I first display the more familiar perceptual epistemological disjunctivism (PED), contrasting it with both externalist and classically internalist views. This prepares the way for introducing RED with its own distinctive factive mental state operator—pneuming that p. In this second section I present the RED model, not failing to address a potential problem concerning religious disagreement. I also clarify RED's distinctive internalist aspect, describing how it comports with contemporary internalist thinking in epistemology. I then move in section three to criticize externalist and classical internalist views, showing where they fail to make proper sense of the sort of knowing which should ground mature Christian conviction. Specifically, I highlight three intuitions which I think any theory of religious belief should capture: what I call the case-closed intuition, the good believer intuition, and the Plantingian platitude. This is all to set up for the final section where I argue that RED is superior for understanding proper religious believing— capturing the aforementioned intuitions.
Faith and Philosophy, 2018
Resolving religious disagreements is difficult, for beliefs about religion tend to come with strong biases against other views and the people who hold them. Evidence can help, but there is no agreed-upon policy for weighting it, and moreover bias affects the content of our evidence itself. Another complicating factor is that some biases are reliable and others unreliable. What we need is an evidence-weighting policy geared toward negotiating the effects of bias. I consider three evidence-weighting policies in the philosophy of religion and advocate one of them as the best for promoting the resolution of religious disagreements.
Faith and Philosophy, 2018
Resolving religious disagreements is difficult, for beliefs about religion tend to come with strong biases against other views and the people who hold them. Evidence can help, but there is no agreed-upon policy for weighting it, and moreover bias affects the content of our evidence itself. Another complicating factor is that some biases are reliable and others unreliable. What we need is an evidence-weighting policy geared toward negotiating the effects of bias. I consider three evidence-weighting policies in the philosophy of religion and advocate one of them as the best for promoting the resolution of religious disagreements.
The overwhelming technological advances in transportation and telecommunication infrastructures, coupled with mass migrations, as well as increasing economic and political interdependence amongst nations in the past century has served to effectively fuse disparate cultures together and close the epistemic gap between human beings across the world, creating what has been referred to by some as a “global village”. One of the prominent results of such a phenomenon has been the increasing realization of religious diversity amongst otherwise alienated people groups. No longer given the luxury of geographically isolating oneself from opposing views, religious believers of all stripes now find themselves in what can sometimes be a rather uncomfortable situation. A situation which, by its very nature, forces itself upon them, thereby demanding a response. But how is one to respond to such diversity, especially amongst epistemic peers? Although there are no doubt many options, it is the contention of this paper that, although believers may indeed be rational in maintaining their beliefs in the face of such radical diversity , they should do so with an open, self-critical, tentativeness, being willing to not only consider the possibility that their beliefs could be wrong, but to partake in an honest examination of their own beliefs as well as the beliefs of others with whom they disagree.
2021
Theology MA Thesis, King's Evangelical Divinity School
Episteme, A journal of individual and social epistemology
Religious disagreement is an emerging topic of interest in social epistemology. Little is known about how philosophers react to religious disagreements in a professional context, or how they think one should respond to disagreement. This paper presents results of an empirical study on religious disagreement among philosophers. Results indicate that personal religious beliefs, philosophical training, and recent changes in religious outlook have a significant impact on philosophers’ assessments of religious disagreement. They regard peer disagreement about religion as common, and most surveyed participants assume one should accord weight to the other’s opinion. Theists and agnostics are less likely to assume they are in a better epistemic position than their interlocutors about religious questions compared to atheists, but this pattern only holds for participants who are not philosophers of religion. Continental philosophers think religious beliefs are more like preferences than analytic philosophers, who regard religious beliefs as fact-like.
Dialogo Journal, 2021
Intractable disagreements are commonly analyzed in terms of the semantic opposition of (at least) couples of disputed beliefs (purely epistemic view, from here on PEV). While such a view seems to be a very natural starting point, my intuitions are that such an approach is misleadingly unrealistic, and that an empirical modeling towards how individuals hold beliefs in intractable opposition constitutes a strong defeater for PEV. My work addresses disagreements within the religious domain. Accordingly, I will be concerned with developing my empirical understanding of religious beliefs, and will show the consequences of such proposal on how to answer the problem of religious diversity.
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