By J. L. Schellenberg
The Will to Imagine completes J. L. Schellenberg's trilogy within the philosophy of faith, following his acclaimed Prolegomena to a Philosophy of Religion and The knowledge to Doubt. This e-book marks a awesome reversal in our figuring out of the potential of non secular religion. the place different works deal with non secular skepticism as a lifeless finish, The Will to Imagine argues that skepticism is the one element from which a formal starting in non secular inquiry—and in faith itself—can be made.
For Schellenberg, our immaturity as a species not just makes justified non secular trust most unlikely but additionally offers the ideal context for a kind of religion reaction grounded in mind's eye instead of trust, directed to not theism yet to ultimism, the center of faith. This new and nonbelieving kind of religion, he demonstrates, is sort of able to nourishing an actual spiritual existence whereas making an allowance for inquiry into methods of refining the general concept that shapes its commitments. a novel characteristic of Schellenberg's publication is his declare, constructed intimately, that unsuccessful believers' arguments can effectively be recast as arguments for innovative faith.
Out of the rational failure of conventional sorts of non secular trust, The Will to Imagine models an unconventional kind of faith greater geared up, Schellenberg argues, to the human species because it exists this day and as we may well wish it's going to evolve.
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Extra resources for The Will to Imagine: A Justification of Skeptical Religion
But before getting to that, let me explain and defend the openness aim. 3. The Openness Aim Explained The first questions likely to arise in connection with the openness aim ask what I mean when I say “as may feasibly be combined with a clear and substantial religiousness” and why I have introduced this constraint. ” What I mean here is simply religion in the sense of that word developed in Prolegomena, where it was argued that religion should, for philosophical purposes, be understood as involving a commitment fundamental among one’s commitments to cultivate dispositions appropriate to the state of affairs represented by ultimism, which either in belief or in faith one takes to obtain: religious persons, perhaps without deploying this terminology, and usually in connection with some qualified version of ultimism, make central to their lives the project of conforming how they live to the standards suggested by there being an ultimate reality in relation to which an ultimate good can be attained.
Call x whatever it is that makes for the deepest, most valuable life, and suppose you think you know the appropriate filling for x and also think that you possess it or are coming to possess it, being led thereby to a positive state of mind (as opposed to agitation and despair). Now suppose you learn that you might be mistaken about the appropriate filling for x. Even so, you cannot be mistaken in thinking that whatever is the correct filling for x is worthy of a positive state of mind (as opposed to agitation and despair) on the part of anyone who possesses it or is coming to possess it: just an understanding of the concept of value will give you this much.
More precisely, we should say “in faith going along with all observed entailments that one has no independent good reason to believe” (I thank Joel Pust for pointing out the need for some such qualification). In this context, however, it may be expected that the relevant entailments will normally be entailments about which one will be in doubt if one is in doubt about ultimism and thus entailments themselves calling for faith. Faith without Details 33 can be given much content or justification?