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Saving the particulars: religious experience and religious ends
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| Zeitschriftentitel: | Religious Studies |
|---|---|
| Personen und Körperschaften: | |
| In: | Religious Studies, 36, 2000, 4, S. 435-453 |
| Format: | E-Article |
| Sprache: | Englisch |
| veröffentlicht: |
Cambridge University Press (CUP)
|
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HEIM, S. MARK HEIM, S. MARK |
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HEIM, S. MARK |
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HEIM, S. MARK Religious Studies Saving the particulars: religious experience and religious ends Philosophy Religious studies |
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heim, s. mark |
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HEIM, S. MARK 0034-4125 1469-901X Cambridge University Press (CUP) Philosophy Religious studies http://dx.doi.org/10.1017/s0034412500005382 <jats:p>Conflict in the testimony of religious experiences appears to seriously undercut its evidential value. Arguments that make positive appeal to the evidence of religious experience usually deal with this objection by denying evidential value to the particularistic elements in such experience as descriptive of an ultimate religious reality and an ultimate human end. Using the work of Jerome Gellman, I contend that the referential value of diverse and particular religious testimony can be saved. I suggest that the strongest form of this argument requires two assumptions: the possibility of multiple religious ends and intrinsic complexity in the religious object. If the argument is valid, these assumptions may also serve as theological criteria.</jats:p> Saving the particulars: religious experience and religious ends Religious Studies |
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Saving the particulars: religious experience and
religious ends |
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Saving the particulars: religious experience and
religious ends |
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Saving the particulars: religious experience and
religious ends |
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religious ends |
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religious ends |
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Saving the particulars: religious experience and
religious ends |
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saving the particulars: religious experience and
religious ends |
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Philosophy Religious studies |
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http://dx.doi.org/10.1017/s0034412500005382 |
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2000 |
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435-453 |
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<jats:p>Conflict in the testimony of religious experiences appears to seriously
undercut its evidential value. Arguments that make positive appeal to the evidence
of religious experience usually deal with this objection by denying evidential value
to the particularistic elements in such experience as descriptive of an ultimate
religious reality and an ultimate human end. Using the work of Jerome Gellman, I
contend that the referential value of diverse and particular religious testimony can
be saved. I suggest that the strongest form of this argument requires two
assumptions: the possibility of multiple religious ends and intrinsic complexity in
the religious object. If the argument is valid, these assumptions may also serve as
theological criteria.</jats:p> |
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| description | <jats:p>Conflict in the testimony of religious experiences appears to seriously undercut its evidential value. Arguments that make positive appeal to the evidence of religious experience usually deal with this objection by denying evidential value to the particularistic elements in such experience as descriptive of an ultimate religious reality and an ultimate human end. Using the work of Jerome Gellman, I contend that the referential value of diverse and particular religious testimony can be saved. I suggest that the strongest form of this argument requires two assumptions: the possibility of multiple religious ends and intrinsic complexity in the religious object. If the argument is valid, these assumptions may also serve as theological criteria.</jats:p> |
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| spelling | HEIM, S. MARK 0034-4125 1469-901X Cambridge University Press (CUP) Philosophy Religious studies http://dx.doi.org/10.1017/s0034412500005382 <jats:p>Conflict in the testimony of religious experiences appears to seriously undercut its evidential value. Arguments that make positive appeal to the evidence of religious experience usually deal with this objection by denying evidential value to the particularistic elements in such experience as descriptive of an ultimate religious reality and an ultimate human end. Using the work of Jerome Gellman, I contend that the referential value of diverse and particular religious testimony can be saved. I suggest that the strongest form of this argument requires two assumptions: the possibility of multiple religious ends and intrinsic complexity in the religious object. If the argument is valid, these assumptions may also serve as theological criteria.</jats:p> Saving the particulars: religious experience and religious ends Religious Studies |
| spellingShingle | HEIM, S. MARK, Religious Studies, Saving the particulars: religious experience and religious ends, Philosophy, Religious studies |
| title | Saving the particulars: religious experience and religious ends |
| title_full | Saving the particulars: religious experience and religious ends |
| title_fullStr | Saving the particulars: religious experience and religious ends |
| title_full_unstemmed | Saving the particulars: religious experience and religious ends |
| title_short | Saving the particulars: religious experience and religious ends |
| title_sort | saving the particulars: religious experience and religious ends |
| title_unstemmed | Saving the particulars: religious experience and religious ends |
| topic | Philosophy, Religious studies |
| url | http://dx.doi.org/10.1017/s0034412500005382 |