Schellenberg’s Ultimism as the Proper Object of Non-Doxastic Religion
Carl-Johan Palmqvist (forthcoming) recently examines a well-known form of non-doxastic religiosity called ultimism, which comes to us from J. L Schellenberg. He contends that traditional forms of religion are better candidates for non-doxastic religion for two reasons. First, their specificity makes...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Springer Netherlands
[2020]
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| In: |
Sophia
Year: 2020, Volume: 59, Issue: 2, Pages: 273-284 |
| Further subjects: | B
Ultimism
B Palmqvist B Non-doxastic religion B Schellenberg |
| Online Access: |
Volltext (Resolving-System) |
| Summary: | Carl-Johan Palmqvist (forthcoming) recently examines a well-known form of non-doxastic religiosity called ultimism, which comes to us from J. L Schellenberg. He contends that traditional forms of religion are better candidates for non-doxastic religion for two reasons. First, their specificity makes them more likely to put one into contact with transcendental reality than ultimism. Second, religious experience can only be on traditional forms of religion, not on ultimism. I argue that Palmqvist’s rejection of ultimism is wrong. It’s false that ultimism isn’t specific enough to put one into contact with transcendental reality (if there is one). It’s also false that there aren’t religious experiences consistent with ultimism, but not with traditional forms of religion. There might be reasons for preferring traditional forms of religion to ultimism; however, Palmqvist fails to demonstrate that this is the case. |
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| ISSN: | 1873-930X |
| Contains: | Enthalten in: Sophia
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| Persistent identifiers: | DOI: 10.1007/s11841-019-00732-0 |