The will to imagine : a justification of skeptical religion by J. L. Schellenberg

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 publication marks a impressive reversal in our knowing of the potential for non secular religion. the place different works deal with non secular skepticism as a useless finish, The Will to Imagine argues that skepticism is the one aspect 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 in addition offers the perfect 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 type of religion, he demonstrates, is kind of able to nourishing an genuine non secular existence whereas taking into account inquiry into methods of refining the general concept that shapes its commitments.

a unique characteristic of Schellenberg's ebook is his declare, built intimately, that unsuccessful believers' arguments can effectively be recast as arguments for creative religion. Out of the rational failure of conventional types of non secular trust, The Will to Imagine models an unconventional kind of faith larger equipped, Schellenberg argues, to the human species because it exists this day and as we may well desire it is going to evolve

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8, where I defend the use, for the sake of inquiry, of certain unavoidable belief-forming practices, including the practice of forming beliefs about such apparently necessary truths. It is interesting to note how fundamental to the activity of philosophy is this dependence on seemingly self-evident and necessary value claims: just in formulating intellectual goals or engaging in inquiry of any sort, one must judge that certain things—for example, arriving at truth or understanding—are good and have value; and such judgments will typically not be based on anything beyond themselves.

Maybe, in talking about such things as a personal God, we are still talking about something that would in fact be limited. ) If so, how are we talking about something capable of being both metaphysically and axiologically ultimate? The various more common, specific, and detailed religious claims with whose names we are familiar are trying to describe something ultimate, and it is in virtue of this fact (taken together with the fact that their assumption of success is 28 The Will to Imagine always at least tacitly present) that they can be called religious at all, but they may fail.

From an evolutionary perspective we are in a position to notice that much of what humans have come up with so far may represent only poor attempts to fill out that ultimistic vision. ” Maybe, in talking about such things as a personal God, we are still talking about something that would in fact be limited. ) If so, how are we talking about something capable of being both metaphysically and axiologically ultimate? The various more common, specific, and detailed religious claims with whose names we are familiar are trying to describe something ultimate, and it is in virtue of this fact (taken together with the fact that their assumption of success is 28 The Will to Imagine always at least tacitly present) that they can be called religious at all, but they may fail.

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