The central problem of religious epistemology  reconciling faith with intellectual honesty.

 Knowledge is justified true belief o Condition of Correspondence o Condition of Verification
Must they be a priori /a posteriori
YES

E
YES

Is the cognitive dimension of religious belief essential?

Can reasons be given? Is support necessary?
YES NO YES

and/or inductive/ deductive?

NO

D

NO

C

B
NO

A

Position A: faith is expressive or emotive (e.g. R. B. Braithwaite) Position B: faith is fideistic (e.g. S. Kierkegaard) Position C: faith is bipolar, evidential grounds are necessary but lacking (e.g. W. Pannenberg) Position E: traditional reading of faith (e.g. natural theology) 1. syllogistic, vertical argumentation (mode of premises and conclusions) 2. truth is propositional a. correspondence theory = adequation of truth and reality b. coherence theory = proposition logically consistent with other propositions within a belief system c. pragmatic theory = truth is what works Position D: rethinking religious epistemology 1. The character of the truth of faith is excessivity (cf. I.T. Ramsey’s disclosure model theory). 2. This character of excessivity contravenes the traditional laws of thought a. Law of Identity (A is A, but something more) b. Law of Non-contradiction (tradition of negative theology, A and –A) c. Law of the Excluded Middle (faith is eschatological, already-but-not-yet, hence the instantiation of a middle term, a metaxu). Faith and Event Metaphysics From Being to Becoming From Substance to Process From Object to Event Luminaries include: Alfred North Whitehead, Isabelle Stengers, Gilles Deleuze, Alain Badiou, Claude Romano, etc.

A. Modes of Event  Ad-venire o A coming into, an arrival, a landing of the other o Transcendence  E-venire o Unfolding o Immanence B. Metaphysics of Event  Recuperating the category of relationality  Transformation understood as origamic (ontology of the folds)  Affirmation of the “already-but-not-yet”  Epistemology of the Promise C. Basic Human Activity for Aristotle:  Theoria = contemplation of the truth  Praxis = action which is an end in itself  Poiesis = action that produces something D. Corresponding Domain of Rationality  Theoria = speculative reason (sophia)  Praxis = practical reason (phronesis)  Poiesis = creative reason (?) E. Phantasia  Pejorative understanding: o Daydream o Illusory appearance o Whimsical notion  Phantasia as a possible intellectual virtue: o To picture to oneself o To imagine o To show or to bring to light (phainein), related to phos (light) o To make visible or to make it appear (n.b. truth as unveiling) F. Imagination as Proposition  Condition of Correspondence (cf. Deleuze) Possible Virtual  Condition of Verification o Fidelity (to the event) Real Actual

G. Contours of a Becoming-Subject  The cause of the subject is an event. There is no subject prior to event  An evental subject is a divided subject. An event constituted subject is origamic  Defining character of a subject is fidelity. Thinking “according to--” H. Essential Characteristics of Truth in Religion (cf. Alain Badiou)  ‘theory of equality before truth’ = since no Christian subject pre-exists the Christ-event, all are constituted as “sons-subjects” or co-workers in the declaration and fidelity to the event and its implications.  Truth is subjective = it belongs to the Christian discourse of declaration arising from the conviction that one has relative to the Christ-event  Truth is a process = it is de-substantialized, a truth procedure.  Truth is “indifferent to the state of the situation” = the subtraction essential in the emergence of truth postulates a distance from the state of the situation. This is the basis of the truth’s universality. I. Truth indicators of faith  Epistemic fit within a religious doxastic network.  Empirical fit = faith needs to do justice to the religious experience of the person(individual pole) and the longstanding religious tradition from where that religious belief emerged and is sustained (community pole).  Poietic fit = witnessing of a believer productive of elements germinal of corporate identity.

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