Philosophical foundations of religious faith: A comparison of Ghazali's and J. Hick's interpretations of religious faith
Başlık çevirisi mevcut değil.
- Tez No: 772191
- Danışmanlar: Belirtilmemiş.
- Tez Türü: Yüksek Lisans
- Konular: Din, Religion
- Anahtar Kelimeler: Belirtilmemiş.
- Yıl: 2017
- Dil: İngilizce
- Üniversite: Unıversıty Of Exeter
- Enstitü: Yurtdışı Enstitü
- Ana Bilim Dalı: Belirtilmemiş.
- Bilim Dalı: Belirtilmemiş.
- Sayfa Sayısı: Belirtilmemiş.
Özet
Propositional and non–propositional approaches to religious faith have been one of the noteworthy methods of explaining the real essence of religious beliefs. The claim that religious faith is a certain kind of knowledge on the epistemological ground has an essential place in the propositional interpretation of faith. This brings to mind the idea that the object or the articles of faith can be proved or justified by introducing abstract concepts and rational arguments and reasoning. Having once faith accepted as knowledge, it spontaneously arises, due to the nature of knowledge, the claim that the articles or content of faith is true on an objective ground. Therefore, a faith which is claimed by its followers as true on an objective ground or epistemological basis can be challenged and criticized by opponents. As for the non–propositional interpretation of religious faith, faith, here, is perceived more as an existential relation, an esoteric connection between persons, and an experiential act rather than knowledge. In this interpretation, the faithful would not claim to hold evidence or objective knowledge, thus faith is, here, secured from criticism. For, in this interpretation, the faithful argues that he or she holds personal, private, and non-objective evidence for his or her beliefs. In other words, challenging their beliefs by an opponent here seems more arduous than in the first context. Or even if we can assume that a discussion may still come about on faith, the ground on which the debate will be built varies utterly with respect to the first context. This study aims to discuss J. Hick's and al-Ghazālī's interpretation of religious faith on the basis of these terms, propositional and non–propositional. It seems unusual and compelling that J. Hick insistently asserts that religious faith holds a cognitive aspect although he adopts a non–propositional interpretation of religious faith. In other words, normally, the reader would expect J. Hick to acknowledge the faithful's personal experiences as evidence in harmony with his non–propositional understanding of religious faith, but he, on the contrary, claims that faith can be based on knowledge and still be accepted in a non– iv propositional form. As for Ghazālī, he explicitly argues that religious faith can only be grounded on rational evidence, which seems rather a propositional approach. Besides this, however, Ghazālī argues that there is no single path to religious faith. He develops a sense of a dual way, which appeals to the educated-cultivated class (khawāṣ) and the uneducateduncultivated class (ʿawām.) Ghazali, on occasion, also includes some mystical aspects of religious faith while explaining his recommended methods for the mentioned two groups. This shows that Ghazali introduces some non–propositional elements as well in his interpretation. Our study aims to present these two different perspectives to the reader by explaining and analysing the mentioned scholars' ideas on the ground of propositional and non–propositional concepts.
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