Common root of the theory of testimonial religious knowledge and some skeptical arguments

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Transliteration of original Title: 
Obshchii koren' teorii religioznogo svidetel'skogo znaniya i nekotorykh skepticheskikh argumentov
Author(s): 
Igor Berestov
Institute of Philosophy and Law, Siberian Branch of Russian Academy of Sciences
Issue number: 
no.3 (vol.53)
Pages: 
48-57
Abstract: 

The author discusses the mode of introduction of religious testimonial knowledge as a response to skepticism. In my opinion, Professor Greco’s Answer to The Argument from Peer Disagreement (Part Three; Application to the three skeptical arguments) requires accepting the thesis that has the same conceptual grounding as the skeptical statements about the impossibility to share any belief. Taking into account this common grounding, it is desirable to explain the statement “A major motivation for anti-skepticism about testimony is anti-skepticism in general” (Part Two). The theory of religious testimonial knowledge uses the statement, which can be grounded by accepting the Mental Holism. However, the Mental Holism is also a possible grounding for some skeptical theses. Thus, the philosopher who assumes religious testimonial knowledge takes not only an anti-skeptical position, but also can take a “proto-skeptical” position. 

Keywords: 
testimonial knowledge, shared beliefs, transmission of knowledge, mental states, narrow content, mental holism, skepticism
References: 

 

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Block, N. “Holism, Hyper-Analyticity and Hyper-Compositionality”, Philosophical Issues, 1993, vol. 3, pp. 37–72.

Fodor, J., LePore, E. Holism: A Shopper’s Guide. Oxford: Blackwell, 1992, xiv + 274 p.

Heal, J. “Semantic Holism: Still a Good Buy”, Proceedings of the Aristotelian Society, 1994, vol. 94, pp. 325–339.

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DOI: 
10.5840/eps201753345
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