小说与不可知论者

R. Le Poidevin
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引用次数: 2

摘要

想想不可知论者,他们认为理性和证据在上帝存在的问题上是中立的,因此既不相信上帝存在,也不相信上帝不存在。这样一个不可知论者能过一种真正的宗教生活吗?——即使这种宗教生活以上帝为中心思想。他们可以通过接受帕斯卡的赌注来实现这一点:如果一个人相信上帝的存在,预期的回报总是比不相信上帝的存在更大。或者他们可能会接受威廉·詹姆斯的观点,即宗教信仰是由我们的激情天性所激活的。但这两种路线都涉及放弃最初的不可知论,因此容易受到非理性的指责。在本文中,我探索了第三条通往宗教生活的道路,这条道路是由帕斯卡的讨论提出的,它以虚构和假装为中心支柱。这似乎也需要放弃不可知论,转而支持宗教只是虚构的观点。然而,我认为存在一种现象,我称之为“严肃的假装”,在这种现象中,人们可以对假装的对象是真实的还是有用的虚构保持不可知论。将其应用于宗教,其结果是一种既真正投入(而不仅仅是实验性的),又因保持不可知论而不能被指责为非理性的宗教生活。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Fiction and the Agnostic
Consider the agnostic who thinks that reason and evidence are neutral on the question of God’s existence, and as a result neither believes that God exists nor believes that God does not exist. Can such an agnostic live a genuinely religious life – even one in which God is the central animating idea? They might do so by accepting Pascal’s Wager: the expected rewards will always be greater if one bets on God’s existence than if one does not. Or they might accept William James’s argument that religious beliefs are properly activated by our passional nature. But both of these routes involve abandoning the initial agnosticism, and so are open to charges of irrationality. In this paper I explore a third route to the religious life, suggested by Pascal’s discussion, one which uses fiction and make-believe as the central prop. It might seem that this too entails abandoning agnosticism in favour of the view that religion just is fiction. I suggest, however, that there is a phenomenon which I term “serious make-believe” in which one can remain agnostic about whether the object of make-believe is real or a useful fiction. Applied to religion, the result is a religious life that is both genuinely engaged (and not merely experimental) and yet, by remaining agnostic, cannot be accused of irrationality.
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