a star - i see a silvery
speck no bigger than
a 5p piece
We record what is actually
being observed, bring little
knowledge to the observation
'Seeing as'
a star - i see a
distant star which
has an extension
greater than that of
the earth
What we perceived is identified
and classified in terms of our
knowledge of stars - informed
by our understanding
From this Austen concludes that raw
data supplied by senses can be seen
in many different ways, and so there is
no one right way of saying what is seen
For example one person may see a
motion picture while another may see
a series of carefully drawn stills, run in
quick succession
Hick said that religious
differs from non religious
experience, as a different
way of experiencing the
same world
Events can be experienced as
having a purely natural
significance are experienced
by the religious mind as
mediating the presence and
activity of God
Descartes hats, cloaks and umbrellas
- judge to be humans from
appearances; mind organises data
according to expectations an concepts
that we have already gained from
experience
Perceptual experiencing as:
Hick develops analogy
between perception and
experience of god.
Perception is not
registering what is out there
neutrally
E.g. necker cube- one set of
lines can be seen in two ways
or see patterns in neutral
objects such as clouds
Can argue that all seeing involves
seeing aas e.g. see a book as a
book, someone from different culture
wont have this concept and maybe
see it as a clump of paper.
Perception on this account involves
recognition - never neutral and our
concepts are always involved
Hick therefore argues that
religious experience is a kind
of experiencing as
A religious person experiences life as an
encounter with god as well as
experiencing other people and physical
world. Different layer of experiencing as -
a perspective on life and the world that
non religious person does not have
But are they really analogous?
Is religious experience not
simply a subjective projection of
religious meaning onto natural
events
Hick admits there are disanalogies: e.g.
religious experience isnt sensory
perception and we arent perceiving types
of objects but the significance of events
However there is an
important continuity
1) perception involves making sense of what we
see -how we respond to it e.g. when i see an
object as a fork - involves an appropriate
response to how we are disposed to act in
relation to it. know a fork is an everyday mundane
object used to eat with- contrast to bear
Shouldnt think therefore that we
can contrast religious experience as
a projection with neutral perceptual
experience - no experience is
neutral
2) we dont recognise objects we
recognise situations; shown by
immediate responses e.g. having a
sense of god when observing the
beauty of the world involves a change
in the how we're disposed to act
E.g. seeing someone hanging off cliff
instigates moral response to help them -
situation of moral significance
Religious experience is a matter of recognising the
religious significance of events or situations - how we
respond to them e.g. having sense of god when
observing beauty of natural world. Religious response
not optional extra - same for religious person to
experience the world this way as it is for someone to
experience a fork
Can still say analogy doesnt work - we do
not need to accept that all recognition is
similar to perceptual recognition. if we
recognising religious significance of an
event was similar to recognising a fork,
when we can ask hat sense do we use when
we detect apparent religious significance
Religious hypothesis
A hypothesis is 'a proposal
that needs to be tested by
experience',
Religious hypothesis
'God exists'
Can it be tested empirically? For it to
be a hypothesis would have to
imagine conditions under which we
could say it was not a fact
E.g. theory of evolution would be
given up if aliens came to earth and
shown us they planted the fossils
they made
Hick argues not a hypothesis
because we experience god
directly - human life is an
encounter with god, no more a
hypothesis than 'this is a fork'
Say argument still applies, can
imagine situations that would lead
us to say 'this is not a fork' e.g if
fork were hologram or illusion
By same logic what would lead us to say that
human life isnt an encounter with god? -
nothing present that means one has to
withdraw ones claim about encountering god in
life. - suggests that 'god exists' is not
something we can directly know from
experience
This argument assumes that for 'god
exists' to state a fact, we have to know
how to test whether true or false against
experience. Or could argue that meaning
of 'god exists' related to very process of
making sense of facts - not scientific
hypothesis but still hypothesis. Or just
subjective opinion because from how
people experience human life
Religious belief mirrors attitudes mirrors
attitudes rather than feelings
All arguments so far understood 'god exists' as statement of
fact - but cannot be tested against empirical evidence +
religious belief is not purely intellectual - no truth to work out
to know 'god exists' - so how can be a statement of fact?
When someone converts to religion
their will, not intellectual beliefs,
changes or values. Person does not
suddenly change views on science
and what they KNOW to be true - just
has a different scale of importance
Therefore argue that religious belief isnt
form of belief
Religion is about how someone lives their life;
therefore say that religious beliefs are expressions
of attitudes and commitments of ones religion in
order to mature spiritually. Are a whole set of
beliefs - indicate a way of life
more than just commitment
to way of life in religious
beliefs - does it matter what
they beleive?
Religious beliefs relate to specific
stories or myths - makes it about
facts but stories do not need to be
believed to be true - need to get
moral message from them