Such religious experiences could include, but are not limited to the following: (1) numinous experience where the subject experiences a presence within their being of their creator, (2) experiences of grace where the subject experiences an awareness of his failings and a renewal and reconciliation via God, (3) experiences of growth where the subject experiences growth in some area such as moral sensitivity, mercy, compassion, or self-sacrifice, (4) conversion where the subject experiences a sudden and dramatic change that is caused by the experience, (5) sensory experience where the subject experiences God via visions, dreams or stigmata, or, (6) experiences of God while perceiving some common public object. (1) Impartiality Thesis: If we adopt a certain epistemological attitude toward a certain type of noetic experience, we should adopt the same attitude toward other types of noetic experience when we can find no epistemologically relevant distinction. (2) Applicability Thesis: The (Principle of Credulity) should be applied as a fundamental principle to at least some types of our noetic experience. (3) Seamless Web Thesis: We can find no clear-cut distinctions within the whole web of our noetic experience which are epistemologically relevant with respect to the applicability of the (Principle of Credulity). (4) Therefore, the (Principle of Credulity) should be applied as a fundamental principle to all types of noetic experience. References: Craig, WL, & Moreland, JP <b>...</b>
religious
experience
argument
justification
epistemology
God
principle
of
credulity
telemantros
