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He offers his "Explanatory Approach" as a new tack into this issue, and as well into methodological and "motivational" issues relating to free will. addressed the question whether we can assess rationally the claims made by various traditions," and, he continues, "not only does he argue persuasively that rational evaluation of alternative worldviews is possible, but his writings demonstrate how this might be done with respect to certain Hindu or Buddhist claims about religious experience or the nature of the person" (30).
This volume is a celebration of the philosophical work of Keith Yandell.
The editors and the authors of the book's thirteen essays dedicate the volume to Yandell.
Three of its four parts correspond to these three areas.
The initial part, which contains Yandell's essay, is entitled "Religion and Worldview Assessment." Not all of the authors who refer to Yandell and discuss his work are in complete agreement with him.
In the dilemma Werther presents, if Christ could have given in to temptation, he is not fully divine; but if he could not have, he is not fully human. Given the centrality of this notion to his enterprise, and to that of a number of the essays, this may seem surprising.
Several ways out of this dilemma are scrutinized by Werther, and he comes down on the side of Richard Swinburne's resolution: though fully divine Christ could have given in to temptation, not to do what is wrong, but to choose a lesser good. Some might think that it is perfectly rational for those raised in a religious culture to accept the religion of their culture.And, come to think of it, do different Protestant denominations have different worldviews by virtue of those doctrinal differences that have proven schismatic?Exclusivism, rigorously applied, may be exclusive indeed.The authors of the introduction understand the issue between exclusivism and pluralism as being about religious truth claims or doctrines.It is this understanding of the issue that leads to the dismissal of religions other than one's own as false or untrue." Not surprisingly his answer is in the affirmative.(A negative answer would have cast a pall over the succeeding chapters.) He addresses three areas within Philosophy of Religion: epistemology, metaphysics, and ethics, which sets up the division of the volume.But of course if our religion is, say, Christianity its doctrines will deny central doctrines or beliefs of Judaism (Jesus of Nazareth is not the Son of God) and Islam (Muhammad's message supplants the Christian message) and, furthermore, our form of Christianity may be incompatible with other forms, depending on the specificity of the doctrines that fill in our worldview.Do Protestantism and Catholicism have different worldviews by virtue of their different beliefs about papal infallibility?Werther does not mention Yandell, but his pursuit of this metaphysical and theological issue is clearly in line with Yandell's effort to defend the Christian worldview. Yet another question has to do with the penetration of Yandell's analysis and evaluation of the other-than-Christian worldviews that he addresses.Wainwright's detailed critique of Yandell's treatment of Jain, Buddhist, Advaitist -- and Christian -- religious experience raises relevant questions here. In the introduction we are reminded that "to believe [something] is true entails believing that its denial is false" (3).