Knowledge, Belief and Transcendence
"Knowledge, Belief and Transcendence: Philosophical Problems in Religion" by James H. Hall is a thought-provoking exploration of the intersection between epistemology, belief systems, and religious philosophy. Published in 1982, the book reflects Hall’s expertise as a philosopher with a background in theology and analytic philosophy, drawing from his extensive teaching career at the University of Richmond. Hall aims to illuminate the complexities of how humans claim to know things—particularly in the realm of religion—by dissecting the concepts of knowledge (justified true belief), belief (acceptance without full evidence), and transcendence (that which lies beyond ordinary experience or comprehension). His approach is grounded in a common-sense perspective, seeking to make philosophical inquiry accessible while tackling profound questions about the nature of religious discourse and its epistemic foundations.
Hall begins by addressing the classical definition of knowledge as justified true belief, a framework rooted in Plato and refined by modern philosophers like A.J. Ayer. He examines how this applies—or fails to apply—to religious claims, such as the existence of God or the validity of mystical experiences. For instance, he explores whether faith can constitute knowledge if it lacks empirical justification, or if religious beliefs operate under different rules than scientific ones, perhaps as "bliks" (a term borrowed from R.M. Hare, suggesting non-falsifiable interpretive frameworks). Hall’s wit shines through as he navigates these debates, using examples like bridge bidding (referencing Charles Goren) to illustrate how conventions and assumptions underpin even seemingly objective systems. This sets the stage for a broader discussion on whether religious assertions can mesh with rational inquiry or if they inherently transcend it.
The concept of transcendence is central to Hall’s analysis, particularly in how it challenges traditional epistemology. He engages with classic arguments for God’s existence—cosmological, teleological, and ontological—questioning their logical coherence and evidential weight. Hall suggests that transcendence, by definition, exceeds the grasp of ordinary language and empirical validation, creating a paradox: if something is truly transcendent, can it be known, or only believed? He draws on thinkers like Martin Ryle to argue that religious language might function pragmatically rather than descriptively, serving to shape behavior or frame experience rather than assert verifiable facts. This perspective invites readers to reconsider whether the “truth” of religious claims lies in their utility or their correspondence to reality, a tension Hall leaves deliberately unresolved to provoke further reflection.
In the final stretch, Hall’s work bridges philosophy and lived experience, urging readers to see these issues as more than academic puzzles. He critiques the notion that religious discourse must conform to scientific standards, proposing instead that it operates within its own “categorial structure”—a set of rules and assumptions unique to its domain. (In this he seems to draw significantly from Wittgenstein’s concept of language games.) This aligns with his broader goal of producing “enough light for the reader to see the issues and find his own way home,” as he puts it. While some might find his refusal to take firm stances frustrating, it reflects his commitment to fostering independent thought. "Knowledge, Belief and Transcendence" thus stands as both a scholarly resource and a practical guide, encouraging readers to wrestle with the limits of knowing and the allure of what lies beyond—echoing themes Hall later expanded in his popular Great Courses lectures on the philosophy of religion.
