By Eugene Thomas Long, Patrick Horn, E.T. Long
This quantity is gifted as a tribute to D.Z. Phillips and the creation by means of Eugene lengthy contains a short dialogue of Phillips' lifestyles and paintings. the 1st six articles have been initially written on the invitation of Phillips for a convention at the ethics of trust held at Claremont Graduate college. regrettably Phillips died all at once July 25, 2006 and was once not able to take part within the convention. extra essays have been invited by way of the editors to aid upload Phillips' voice to the dialogue. Essays via Allen wooden, Richard Amesbury and Van Harvey speak about the query of the ethics of trust within the context of the evidentialist precept most often linked to W. ok. Clifford. Essays through Ronney Mourad, Jennifer Faust and Robert Audi are fascinated by the voluntariness of trust, the persuasive strength of arguments and differing conceptions of religion, trust and recognition. the ultimate essays by way of John Whittaker and Anselm Min specialize in Phillips' figuring out of the good judgment and rationality of spiritual trust. The e-book concludes with a tribute to Phillips written by way of Patrick Horn.
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Additional info for Ethics of Belief: Essays in Tribute to D.Z. Phillips
Sample text
But the ethic still poses issues for the traditional interpretation of Christian faith when it is conceived as a series of discrete but related propositions, especially historical propositions. For as so conceived, the believer makes claims that fall within the province of an intellectual discipline, history, that requires evidence and rules of procedure for the adjudication of such claims. It is noteworthy how few Christian theologians and philosophers of religion deal with the issue in these terms.
In such contexts, it is not simply that we lack direct evidence—evidence that someone else might possess—but that we do not know what “evidence” could mean. Often, these beliefs are as certain as any we hold, and yet their certainty is due not to an overwhelming abundance of evidence, but to the fact that they frame the processes of inquiry within which the notion of “evidence” has its place. E. Moore once gave a famous lecture at the Aristotelian Society in which he held his hands up in the air to show that there was something he knew with certainty—namely, that he had two hands.
It is indicative not of my rational proficiency—my having mastered a practice—but of my naïveté. A second sort of case is more complicated. In such cases, I have examined the evidence (or otherwise reflected on my entitlement) and concluded that my beliefs are ones to which I am entitled; however, my reading of the Footnote 8 continued psychological benefits cannot function as an independent aim of believing p—an aim distinct from the epistemic goal of holding true beliefs. If I have good reason to doubt that p, then I cannot reap the benefits of believing p.