چکیده:
In this article, we first present evidence for the emergence of a moderate approach in contemporary epistemology and show that proponents of this approach, by reducing their level of expectations from epistemological research, have provided more moderate criteria for knowledge and justification. Then, we refer to the implications of this approach in religious epistemology and introduce some contemporary philosophers of religion who have strived toward the unification of cognitive evaluation criteria in the realms of religion and non-religion and have criticized the dualism of criteria existing in this field. We will also speak of some contemporary philosophers of religion who, by adopting a moderate approach, have expanded the domain of religious epistemological discussions and suggested new options as ways for the emergence of religious knowledge. In the end, we will see how adopting a moderate approach can affect our judgment regarding the problem of divine concealment.
خلاصه ماشینی:
3. Epistemologists' Moderation in the Deontological Nature of Belief Alvin Plantinga considers one of the characteristics of Cartesian and Lockean epistemology to be their highly deontological approach to the problem of knowledge and justification, and believes that it was such deontology that drove them toward subjectivism (internalism).
Although Alston believed that it is impossible to provide a valid non-circular argument for belief-forming procedures, he considered the rationality of the beliefs resulting from them to be conceivable.
Regarding religious belief as well, since the issue of the existence or non-existence of God is considered the most important issue of human life, it is natural that we should always seek the strongest epistemic evidence about it and not settle for weak evidence.
36 Alston has provided another example of a non-argumentative defense of the epistemic validity of religious belief in his book "Perceiving God"46.
It can be imagined that the lack of clarity in religious belief among humans arises to some extent from moral evils that have come into being as a result of their misconduct; for example, it is conceivable that many individuals who have encountered the true prophets of God and have seen their clear verses, have ignored them and strived toward their denial for the sake of personal or group interests.
Of course, Alston's comprehensive defense of the possibility of mystical perception and the existence of an empirical basis for religious belief does not mean that he considers this to be the only way to defend the epistemic validity of religious belief.
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