Truth and Error in a Contemporary Epistemology of Religion مقاله

خلاصه ماشینی:

But since humans live in the material world, are subject to change and transformation, and are under the rule of time, the discovery of truths and realities and the attainment of correct, rational, and useful thoughts also occurs gradually. Thus, if we consider the chain of time, new truths are gradually revealed to mankind, but from this rule, it cannot be concluded that everything new or every new thought is necessarily correct and true. If someone objects that what we possess is religious knowledge and not the truth of religion, it must be said that logically, there is always a kind of multiplicity and diversity between the knower and the known, and knowledge means obtaining the form of the known in the mind, not the arrival of the known existence into the abode of the mind. Transferring the categories of ontological analysis to the analysis of concepts is a clear fallacy, and stating that we do not use essential and accidental in the Aristotelian sense does not solve the problem, because 'essential' means that which bestows identity, and 'accidental' means that which is external to the identity of an object; moreover, the claimant's assumption was that we do not reach religion itself, but rather religious knowledge. How has someone who claims that the truth of religion cannot be reached discovered the existence of the essential and the accidental in religion? If instead of religious knowledge, humans reach the truth of religion, will the problem be solved?