LEADER 04034nam 22006375 450 001 9910484654503321 005 20200919081017.0 010 $a3-319-09456-4 024 7 $a10.1007/978-3-319-09456-4 035 $a(CKB)3710000000222941 035 $a(EBL)1802734 035 $a(SSID)ssj0001338656 035 $a(PQKBManifestationID)11796823 035 $a(PQKBTitleCode)TC0001338656 035 $a(PQKBWorkID)11344390 035 $a(PQKB)10535276 035 $a(DE-He213)978-3-319-09456-4 035 $a(MiAaPQ)EBC1802734 035 $a(PPN)180625713 035 $a(EXLCZ)993710000000222941 100 $a20140818d2015 u| 0 101 0 $aeng 135 $aur|n|---||||| 181 $ctxt 182 $cc 183 $acr 200 12$aA Comparative Doxastic-Practice Epistemology of Religious Experience /$fby Mark Owen Webb 205 $a1st ed. 2015. 210 1$aCham :$cSpringer International Publishing :$cImprint: Springer,$d2015. 215 $a1 online resource (72 p.) 225 1 $aSpringerBriefs in Religious Studies,$x2510-5035 ;$v2 300 $aDescription based upon print version of record. 311 $a1-322-13799-4 311 $a3-319-09455-6 320 $aIncludes bibliographical references and index. 327 $aChapter 1: The Diversity Problem -- Chapter 2: The Cognitivity of Religious Language -- Chapter 3: Religious Experience as Perceptual -- Chapter 4: The Justificatory Force of Religious Experience -- Chapter 5: Buddhist Testimony and Christian Testimony.          . 330 $aThis book takes a theoretical enterprise in Christian philosophy of religion and applies it to Buddhism, thus defending Buddhism and presenting it favorably in comparison. Chapters explore how the claims of both Christianity and Theravada Buddhism rest on people?s experiences, so the question as to which claimants to religious knowledge are right rests on the evidential value of those experiences. The book examines mysticism and ways to understand what goes on in religious experiences, helping us to understand whether it is good grounds for religious belief.   The author argues that religious language in both Christian and Buddhist traditions is intelligible as factual discourse, and so reports of mystical experience are true or false. The book contends that those experiences can be fruitfully thought of as perceptual in kind and that they are therefore good prima facie grounds for religious belief, in the absence of defeating conditions.    The work goes on to explore Christian and Buddhist testimony and how the likelihood of self-deception, self-delusion, imaginative elaboration and the like constitutes a defeating condition. It is shown that this defeater has less scope for operation in the Buddhist case than in the Christian case, and therefore Theravada Buddhism is better grounded.   This work will appeal to students and scholars of philosophy and philosophy of religion, and those interested in the study of religious experience. 410 0$aSpringerBriefs in Religious Studies,$x2510-5035 ;$v2 606 $aReligion?Philosophy 606 $aReligion 606 $aPhilosophy, Asian 606 $aPhilosophy of Religion$3https://scigraph.springernature.com/ontologies/product-market-codes/E33000 606 $aReligious Studies, general$3https://scigraph.springernature.com/ontologies/product-market-codes/1A0000 606 $aNon-Western Philosophy$3https://scigraph.springernature.com/ontologies/product-market-codes/E44060 615 0$aReligion?Philosophy. 615 0$aReligion. 615 0$aPhilosophy, Asian. 615 14$aPhilosophy of Religion. 615 24$aReligious Studies, general. 615 24$aNon-Western Philosophy. 676 $a204.2 700 $aWebb$b Mark Owen$4aut$4http://id.loc.gov/vocabulary/relators/aut$01228809 906 $aBOOK 912 $a9910484654503321 996 $aA Comparative Doxastic-Practice Epistemology of Religious Experience$92852809 997 $aUNINA