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PHILIP KITCHER 《Journal of applied philosophy》2011,28(1):1-13
Militant modern atheism, whose most eloquent champion is Richard Dawkins, provides an effective and necessary critique of fundamentalist forms of religion and their role in political life, both within states and across national boundaries. Because it is also presented as a more general attack on religion (tout court), it has provoked a severe reaction from scholars who regard its conception of religion as shallow and narrow. My aim is to examine this debate, identifying insights and oversights on both sides. Two distinct conceptions of religion are in play. For Dawkins and his allies (most notably Dan Dennett) religions are grounded in doctrines, propositions about supernatural entities, events and processes which the devout believe. Their beliefs prompt them to actions, which they support or rationalize by reference to the doctrines. Dawkins and Dennett view the acceptance of the doctrines as resting on cognitive misfiring — these are delusions to be outgrown or spells to be broken. By contrast, the religious scholars who criticize the militant atheists often view religion as centered in social practices that inform and enrich human lives. To the extent that there are doctrines that atheists might subject to epistemic evaluation, these are to be viewed as pieces of scaffolding, that are, in principle, dispensable. I argue that militant modern atheism is incomplete (and likely counter‐productive) so long as it fails to attend systematically to the roles religion fulfills in human lives. Yet it is important to achieve public clarity about the literal falsehood of the doctrines on which fundamentalists rely. The challenge is to develop a well‐articulated and convincing version of secular humanism. Meeting that challenge is, I claim, one of the central problems of philosophy today. 相似文献
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PHILIP J. NICKEL 《Pacific Philosophical Quarterly》2012,93(3):301-316
Some recent accounts of testimonial warrant base it on trust, and claim that doing so helps explain asymmetries between the intended recipient of testimony and other non‐intended hearers, e.g. differences in their entitlement to challenge the speaker or to rebuke the speaker for lying. In this explanation ‘dependence‐responsiveness’ is invoked as an essential feature of trust: the trustor believes the trustee to be motivationally responsive to the fact that the trustor is relying on the trustee. I argue that dependence‐responsiveness is not essential to trust and that the asymmetries, where genuine, can be better explained without reference to trust. 相似文献
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PHILIP EGAN 《Heythrop Journal》2008,49(5):794-821