Reformed epistemology is a philosophical approach that seeks to defend the rationality and justification of belief in God without the need for traditional philosophical arguments. Alvin Plantinga, a prominent philosopher, is often associated with the development of reformed epistemology. In this essay, we will explore the contributions of another philosopher, Sarah Pargetter, to reformed epistemology. Pargetter offers a nuanced perspective that focuses on the role of religious experience and the proper basicality of belief in God. This essay aims to examine Pargetter’s insights into reformed epistemology, evaluate the strength of her arguments, and discuss relevant criticisms and counterarguments.
Overview of Reformed Epistemology
Reformed epistemology challenges the traditional assumption that belief in God requires evidential or logical proofs. It argues that belief in God can be properly basic, meaning it is justified without the need for inferential justification or empirical evidence. According to reformed epistemology, belief in God can be analogous to other properly basic beliefs, such as belief in the external world or other minds.
Reformed epistemologists contend that religious experience can serve as a reliable source of knowledge and justification for belief in God. They argue that religious experiences, such as personal encounters with the divine or the feeling of God’s presence, can provide individuals with a strong sense of God’s reality and existence. These experiences are seen as a direct encounter with the divine, making belief in God rational and warranted.
Pargetter’s Perspective on Reformed Epistemology
Pargetter builds upon the foundations of reformed epistemology, offering her own insights into the rationality of belief in God. She focuses on the role of religious experience and argues for the proper basicality of belief in God. Pargetter contends that belief in God can be justified and rational even in the absence of propositional evidence or philosophical arguments.
Pargetter highlights the transformative power of religious experiences. She argues that religious experiences can bring about significant personal and moral transformations in individuals. These experiences can provide a deep sense of purpose, meaning, and moral guidance, which Pargetter sees as evidence for the existence and reality of God. She asserts that these transformative experiences can be taken as prima facie evidence for the existence of God, just as we accept our own sense perceptions or memory as prima facie evidence for the external world.
Pargetter also emphasizes the proper basicality of belief in God. She argues that belief in God can be properly basic, similar to other foundational beliefs that we hold without requiring external justification or evidential support. Pargetter posits that belief in God is a basic human inclination, a natural response to the world we encounter. She contends that belief in God is analogous to our intuitive trust in memory or the reality of the external world. Pargetter suggests that just as we trust our cognitive faculties to give us reliable knowledge about the external world, we can trust our religious experiences to provide genuine insights into the divine.
Criticism and Counterarguments
While Pargetter’s perspective on reformed epistemology is compelling, it has faced criticisms and alternative explanations. One objection raised against the proper basicality of belief in God is the challenge of religious diversity. Critics argue that if belief in God is properly basic, then people from different religious traditions should have equally justified beliefs in their respective gods. The existence of conflicting religious experiences and beliefs raises questions about the reliability and universality of religious experiences.
In response, Pargetter and defenders of reformed epistemology argue that religious diversity does not undermine the proper basicality of belief in God. They contend that religious experiences may be culturally and individually mediated, leading to different religious interpretations and beliefs. However, they assert that the core religious experiences, such as a sense of transcendence or the numinous, remain universal across various religious traditions. Therefore, while the specific religious beliefs may differ, the proper basicality of belief in God can still be upheld.
Another criticism of reformed epistemology is the challenge of theistic skepticism. Critics argue that if belief in God is properly basic, then it cannot be rationally challenged or criticized. They suggest that reformed epistemology fails to provide a sufficient response to atheistic arguments or skepticism regarding the existence of God.
In response, Pargetter and defenders of reformed epistemology argue that the proper basicality of belief in God does not exempt it from rational examination and criticism. They contend that while belief in God can be properly basic, it is still subject to rational scrutiny and open to dialogue and debate. Pargetter asserts that reformed epistemology does not advocate blind faith, but rather highlights the rationality and justification of belief in God based on religious experiences.
Moreover, critics have raised objections regarding the problem of conflicting religious experiences and the possibility of self-deception. They argue that religious experiences can be subjective and influenced by various psychological, cultural, and social factors. They suggest that the presence of conflicting religious experiences raises doubts about their reliability and their capacity to provide knowledge about the divine.
In response, defenders of reformed epistemology argue that the existence of conflicting religious experiences does not invalidate their potential for providing genuine insights into the divine. They contend that while religious experiences can be influenced by various factors, this does not necessarily diminish their evidential value or their transformative power. They emphasize the need for careful discernment and critical reflection in interpreting and evaluating religious experiences.
Conclusion
Sarah Pargetter’s contribution to reformed epistemology brings forth important insights into the rationality of belief in God. Her emphasis on the transformative power of religious experiences and the proper basicality of belief in God offers a fresh perspective on the justification of religious belief. While criticisms have been raised against reformed epistemology, defenders argue that it provides a compelling framework for understanding the rationality of belief in God based on religious experiences. The evaluation of Pargetter’s perspective on reformed epistemology ultimately depends on individual philosophical perspectives and the weight assigned to the various premises and objections.