We use cookies to distinguish you from other users and to provide you with a better experience on our websites. Close this message to accept cookies or find out how to manage your cookie settings.
To save content items to your account,
please confirm that you agree to abide by our usage policies.
If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account.
Find out more about saving content to .
To save content items to your Kindle, first ensure no-reply@cambridge.org
is added to your Approved Personal Document E-mail List under your Personal Document Settings
on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part
of your Kindle email address below.
Find out more about saving to your Kindle.
Note you can select to save to either the @free.kindle.com or @kindle.com variations.
‘@free.kindle.com’ emails are free but can only be saved to your device when it is connected to wi-fi.
‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.
In this book, Roberto Di Ceglie offers an historical, theological, and epistemological investigation exploring how commitments to God and/or the good generate the optimum condition to achieve knowledge. Di Ceglie criticizes the common belief that to attain knowledge, one must always be ready to replace one's convictions with beliefs that appear to be proven. He defends a more comprehensive view, historically exemplified by outstanding Christian thinkers, whereby believers are expected to commit themselves to God and to related beliefs no matter how convincing the evidence contradicting such beliefs appears to be. He also argues that both believers and unbelievers can commit themselves to God and the good, respectively, thereby creating a spiritual turn in epistemology that enables them to generate the best possible condition for conducting rational enquiries and discussion.
The author first compares the spiritual turn in epistemology with virtue epistemology, which only seemingly resembles it. He then reinforces his thesis (i.e., the idea that the spiritual turn in epistemology should be taken) by arguing that all debaters seem to implicitly take on various commitments, commitments to certain goods and related beliefs that are seen as indispensable and undeniable in contemporary Western society. Consequently, all debaters – both believers and unbelievers – may take the spiritual turn and find themselves in the best possible condition to improve intellectual investigations and debates, including the ability to achieve conclusiveness.
The author provides a list of final considerations, aimed at showing which benefits the adoption of the spiritual turn in epistemology can grant to both believers and unbelievers.
Recommend this
Email your librarian or administrator to recommend adding this to your organisation's collection.