A Companion to Philosophy of Religion by Charles Taliaferro, Paul Draper, Philip L. Quinn

By Charles Taliaferro, Paul Draper, Philip L. Quinn

In over seventy eight newly-commissioned essays, this notable quantity offers a accomplished and authoritative consultant to the philosophy of faith. Written by way of lots of state-of-the-art best figures, the quantity surveys philosophical matters within the religions of the area, philosophical considered faith in Western heritage, and demanding currents in twentieth-century philosophy of faith.

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If correct action is following the natural Dao, then following the actual Dao is surely enough. He concludes (paradoxically) that we should abandon knowledge. To follow Shen Dao's teaching would be to violate it. Laozi (4th century BCE) proffered a primitivist version of a similar theory. He viewed being wrong as being unnatural in the sense of being generated by learning, culture, language, distinctions, rules, and so forth. g. between natural and conventional) guides the forgetting. Zhuangzi (369 286 BCE) points to another problem for idealist Confucians who advocate "cultivating" the heartmind to achieve this action-selecting ability.

This claimed consequence of linguistic idealism generates paradox, but we can explain its motivation without assuming it depended evidentially on some esoteric experience. < previous page page_28 next page > < previous page page_29 next page > Page 29 A cluster of thinkers (led by the Confucian idealist, Mencius, 371 285 BCE) also claim special access (intuition) to moral guidance. They are wary of appeals to convention or tradition and still accept the authority of tiannature. Their view is that we have a natural inclination (if uncorrupted by linguistic guides) to select the situationally correct action for us.

Buddhists typically allow only the first two, and even these they tend to redescribe in ways that radically limit their knowledge-producing capacity. Sensory perception, for instance, is separated definitionally from any connection with concept or language: the bare percept may indeed produce knowledge (better, it is an instance of the occurrence of knowledge, on which see Hattori 1968), but any attempt to classify or categorize its phenomenal properties, its qualia, will not be an instance of knowledge.

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