Problems of Religious Luck: Assessing the Limits of Reasonable Religious Disagreement
Language: English
Published by LEXINGTON BOOKS, 2020
- Softcover
- New

Condition: New
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Dieser Artikel ist ein Print on Demand Artikel und wird nach Ihrer Bestellung fuer Sie gedruckt. This book develops an inductive risk account of the limits of reasonable religious disagreement. The riskiness of different people s methods for forming religious beliefs is shown central both to understanding fundamentalist orientation and to concerns that.
Seller Inventory # 360342930
- Title
- Problems of Religious Luck: Assessing the Limits of Reasonable Religious Disagreement
- Author
- Axtell, Guy
- Publisher
- LEXINGTON BOOKS
- Publication year
- 2020
- Condition
- New
- Binding
- Soft cover
- Language
- English
- ISBN 10
- 1498550193
- ISBN 13
- 9781498550192
There is a strong tendency among adherents of different faith traditions to invoke asymmetric explanations of the religious value or salvific status of the home religion vis-à-vis all others. Attributions of good/bad religious luck and exclusivist dismissal of the significance of religious disagreement are the central phenomena that the book studies.
Part I lays out a taxonomy of kinds of religious luck, a taxonomy that draws upon but extends work on moral and epistemic luck. It asks: What is going on when persons, theologies, or purported revelations ascribe various kinds of religiously-relevant traits to insiders and outsiders of a faith tradition in sharply asymmetric fashion? “I am saved but you are lost”; “My religion is holy but yours is idolatrous”; “My faith tradition is true, and valued by God, but yours is false and valueless.”
Part II further develops the theory introduced in Part I, pushing forward both the descriptive/explanatory and normative sides of what the author terms his inductive risk account. Firstly, the concept of inductive risk is shown to contribute to the needed field of comparative fundamentalism by suggesting new psychological markers of fundamentalist orientation. The second side of what is termed an inductive risk account is concerned with the epistemology of religious belief, but more especially with an account of the limits of reasonable religious disagreement. Problems of inductively risky modes of belief-formation problematize claims to religion-specific knowledge. But the inductive risk account does not aim to set religion apart, or to challenge the reasonableness of religious belief tout court. Rather the burden of the argument is to challenge the reasonableness of attitudes of religious exclusivism, and to demotivate the “polemical apologetics” that exclusivists practice and hope to normalize.
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