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File Size: 740 KB
Print Length: 343 pages
Publisher: Cornell University Press; 1 edition (May 17, 2007)
Publication Date: May 17, 2007
Sold by: Amazon Digital Services LLC
Language: English
ASIN: B007X5C1HA
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The Wisdom to Doubt SkepticismI am writing this review today because the Divine hiddenness argument (DHA) and J.L. Schellenberg’s work in promoting the DHA are being discussed and debated in the religious/atheism blogosphere these days, oftentimes initiated by atheists who are convinced that the DHA is a strong argument in support of God’s alleged non-existence. This has prompted me to return to Schellenberg’s “The Wisdom to Doubt: A Justification of Religious Skepticism†(2007) for a second look and further study and analysis. The outcome of this is to endorse his book as a deep, thoughtful and well-written philosophical analysis of religious belief, but to raise cautions about his fundamental argument and his suggestion that religious skepticism should lead the skeptic to embrace atheism. Allow me to explain my reasons:First, Schellenberg declares in his Introduction that the “higher-level goal†of philosophy of religion is to determine “…whether religious practice is justified.†(p. 6). Here is where my “wisdom to doubt†begins. Is it the role of the philosopher to determine whether or not MY religious practice is justified? Or the religious practice of a particular cultural or religious group justified? Or whether religion as an artifact of human civilization is justified? Schellenberg clearly comes down on the side of atheism throughout his book, with many clues along the way as to his preference in terms of the fate of religious practice. Take for example his discussion chapter titled “The bearing of pragmatic considerations†and specifically, his treatise of “The benefits of disbelief†p. 124-128. According to Schellenberg, disbelief “takes a huge load off our minds†and allows us instead to “enter more completely into the here and now†and “find ourselves more able to relax metaphysically and experience a deeper mental calm and emotional piece†as we are “freed from metaphysical angst and transcendent aspiration.†Not only that, but disbelieve helps us avoid the “self-deception†involved in religious belief and gives us a “willingness to look truth in the face†and puts us into a state of “intellectual high-mindedness†and weaken the “believing disposition†of both “religious and irreligious belief.â€Here, my objection to Schellenberg’s argument for religious skepticism is that he has failed to sufficiently address how skepticism plays a role in faith development over a lifetime, where oftentimes skepticism leads not to atheism and the rejection of religion but to affirmation of universal principles embodied in all world religions through stages of cognitive and psychological development in a person’s spiritual and religious life. I recommend that Schellenberg examine the research of Professor James Fowler (1981). Stages of Faith: The Psychology of Human Development and the Quest for Meaning. New York: HarperCollins.However, the concept of faith development throughout a lifetime and the role of skepticism in faith development may be incongruent with Schellenberg’s concerns about religious diversity and the justification for religious practices of spirituality and mysticism through meditative and disciplined prayer as sources of the confirmation and justification of religious “claims.†For further examination of the role of spiritual experiences and meditative and contemplative disciplines in justifying religious faith, I recommend Abraham Maslow (1971). Religions, values and peak-experiences.… Which brings me to my skepticism about Schellenberg’s overall treatment of religion as a collection of “claims†or “propositions†disembodied from communities of faith. Schellenberg defines faith as “a purely voluntary attitude of mental assent toward that proposition, undertaken in circumstances where one views the state of affairs to which it refers as good and desirable but in which one lacks evidence causally sufficient for belief of the proposition.†(p. 7). There are two types of faith: propositional and operational. Both are a response to religious “claims.†A “faith response†to a proposition is where the believer is “mentally going along with the content of [a] proposition†rather than criticizing or ignoring it. In my opinion, this approach to religious belief and religious faith is problematic because the major world religions are coherent and comprehensive belief systems. Their practices are traditions, rituals and symbolic expressions of a view of reality and a moral problem-solving paradigm rather than assent to isolated or particularized claims and propositions. The truth of a religion is much more of an integrated and holistic expression and manifestation of a world view than Schellenberg acknowledges in his endorsement of the skepticism that is to rid us of “metaphysical angst.â€In conclusion, The Wisdom to Doubt is “vintage†atheism, with a scholarly analysis of many of the more popular and commonly-known arguments in support of “reasonable nonbelief†in “traditional theism.†These include the Problem of Evil, which Schellenberg intensifies as “horrific suffering.†Schellenberg not only raises objections to the “free will defense†of theists against the Problem of Evil, but concludes that “…free will of the sort we find in the actual world ought to be viewed as an insurmountable impediment to theistic belief rather than a help.†(p. 288). This bold assertion is, unfortunately, not supported by Schellenberg’s musings about how God could achieve goodness and prevent horrific suffering without the risks entailed in granting free will to His human creatures.There is much of value to be gained through a careful and thoughtful reading of Schellenberg’s The Wisdom to Doubt, most especially for philosophy “junkies†and students. However, I sound a note of cautions to those who might too readily and perhaps, without skepticism, accept the author’s rationale for endorsing atheism as the outcome of religious skepticism. Schellenberg does not make his case. Readers of this book who are people of faith, especially, should keep in mind that skepticism, in and of itself, is not truth but is only a vehicle for discovering the truth.
John Schellenberg's book is a highly original and interesting piece of philosophy. His topic is "Ultimism"--the claim that there is an ultimate reality, and that it is salvific in nature. His main thesis will be that we should "sit the fence" epistemically regarding Ultimism--neither affirming it nor denying it. The first part of his book contains four different defenses of this thesis--arguing from, among other things, the object of Ultimism (is it knowable or unknowable by humans?), our evidence for Ultimism, human inability to appropriate experience the divine, etc. In the second part of his book, Schellenberg engages arguments for naturalism, and arguments from religious experience for theism. Naturalism, of course, denies Ultimism, and theism affirms it. Schellenberg argues that neither can support their respective theses-- "Ultimism is false" and "Ultimism is true"-- and attempts to undercut both. In the third part of his book, Schellenberg provides four arguments against theism--two versions of his "divine hiddenness" argument, an argument for horrors, and an argument from the existence of free will. His thought here is that, even if Ultimism may be true, the theistic version of Ultimism must be false.This book has many virtues. Many of the arguments are original and interesting. The book can be appreciated at different levels, from professional philosophers to undergraduates. He treats many issues in epistemology, including Plantinga and Alston's religious epistemology, "skeptical" theism, the nature of evidence, etc. Schellenberg's treatment of naturalism is particularly interesting. Further, contained within is his most sophisticated formulation of the problem of hiddenness--i.e. the problem that, if God existed, then why he is so "hidden" from most people such that they do not believe in him. The vices of this book are few. E.g. the book is "unhurried"--as the back cover states--and dense, concluding after over 300 pages; a large amount of time is needed to engage it! But, for those with the time, the book is an interesting and engaging work.This book is the second of a trilogy. The first is Prolegomena to a Philosophy of Religion. The third is The Will to Imagine: A Justification of Skeptical Religion.
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