Plantinga’s Reformed Epistemology and Religious Extremism: Some Historical Evidences

پیکانی, جلال; صادق پور, میثم

Plantinga’s Reformed Epistemology and Religious Extremism: Some Historical Evidences

نوع مقاله : مقاله علمی- پژوهشی

نویسندگان

¹ دانشیار گروه فلسفه دانشگاه پیام نور

² عضو هیئت علمی گروه هنر و معماری، دانشگاه پیام نور

چکیده

مطابق معرفتشناسی اصلاح شده آلوین پلانتینگا، باورهای دینی همچون باورهای ادراکی، پایه هستند و از این رو نیازی به توجیه بیشتر ندارند. اما همانگونه که بارها گفته شده است این عقیده به نسبیگرایی منتهی میشود. ما در این مقاله ابتدا استدلال میکنیم که نه فقط بعد نسبیگرایانه آن نظریه به افراطگرایی دینی منجر میشود، بلکه میتوان از آن برای توجیه افراطگرایی نیز استفاده کرد. سپس با ذکر چند گواهی تاریخی نشان میدهیم که در اصل افراطگرایان قرنها برای توجیه عقاید خود از عقیدهای شبیه عقیدة پلانتینگا بهره بردهاند.

کلیدواژه‌ها

عنوان مقاله [English]

Plantinga’s Reformed Epistemology and Religious Extremism: Some Historical Evidences

نویسندگان [English]

Jalal Peykani ¹
Meysam Sadeghpour ²

¹ Assosiate Professor in philosophy, Payam-e Nour University

² Instructor of Art & Architecture, Payam-e Nour University

چکیده [English]

According to Plantinga’s reformed epistemology, as perceptual beliefs, religious beliefs are properly basic, and therefore need no additional justification. But as it has been said frequently, this idea may lead to relativism. In this paper, first, we argue that not only its relativistic aspect allows for religious extremism, but also it could be used to justify that kind of extremism. Then, reciting some historical testimonies, including John Calvin, Khawarij, Ibn Taymiyye and Seyyed Qutb, we suggest that in principle, for many centuries extremists have derived a benefit from an idea similar to reformed epistemology to justify committing violence and other unacceptable behaviors.

کلیدواژه‌ها [English]

Alvin Plantinga
reformed epistemology
religious extremism
relativism

مراجع

Blanshard, Brand (1966), “Reason and Unreason in Religion”, in: Midway, Vol. 7, university of Chicago Press.

Dan Smith, 2003, The State of the World Atlas, 7th edition (2003).

Dyer, H., Thomas, (1850), Life of John Calvin, London: John Murray.

Iannaccone, R., Laurence and Berman, Eli. (2006), “Religious extremism: The good, the bad, and the deadly”, in: Public Choice, No.128, pp. 109-129.

Ibn Taymiyye, (1954), The Commentary of Holy Quran, Mumbail.

Ibn Taymiyye, (1972), Al-Aqeedah Al-Hamawiyyah (The Creed to the People of Hama, Syria), Beirut Lebanon.

Marsden, George, M., (2006), Fundamentalism and American Culture, 2^nd ed., Oxford University Press.

Moftakhari, Hossein, (2000), Khawarij in Iran, Tehran: Center of Islamic Archeology.

Peirce, C. S., (1974), Collected Papers, Volumes 5-6, Harvard University Press.

Penelhum, Terence (1983), God and Skepticism, Boston: Kluwer.

Plantinga, Alvin (1983), “Reason and Belief in God” in: Faith and Reason, University of Notre Dame Press.

------------------, (2009), Warrant: A First Approximation: An Anthology, in: Sosa, E. and Kim, J, Epistemology, Oxford: Blackwell Publishing, pp. 429-441.

Santrac, Aleksandar, S., (2011), A Comparison of John Calvin and Alvin Plantinga's Concept of Sensus Divinitatis: Phenomenology of the Sense of Divinity: With Interview and Comments by Alvin Plantinga, Lewiston, N.Y.: Edwin Mellen Press.Sayyid Qutb, (2007) Milestons, Chicago: Kazi.

Websites

Qutb, In the shade of the Quran, http://www.kalamullah.com/shade-of-the-quran.html

www.islamdaily.org

Great Islamic encyclopedia, http://www.cgie.org.ir