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The orthodox definition of hope suffers from an exclusion problem: it is unable to exclude subjects without hope. In fact, the orthodox definition even allows for despair to be falsely classified as hope. This problem suggests two basic desiderata for a successful analysis of hope; it should solve the exclusion problem, and it should have the resources to explain why, in a given situation, a subject does or does not form a hope. Bearing these desiderata in mind, I assess two (...) No categories |
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Carl-Johan Palmqvist 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 (...) No categories |
