Reformed epistemology
In the philosophy of religion, Reformed epistemology is a school of philosophical thought concerning the nature of knowledge (epistemology) as it applies to religious beliefs.[1] The central proposition of Reformed epistemology is that beliefs can be justified by more than evidence alone, contrary to the positions of evidentialism, which argues that while non-evidential belief may be beneficial, it violates some epistemic duty.[2] Central to Reformed epistemology is the proposition that belief in God may be "properly basic" and not need to be inferred from other truths to be rationally warranted.[3] William Lane Craig describes Reformed epistemology as "One of the most significant developments in contemporary religious epistemology ... which directly assaults the evidentialist construal of rationality."[2]
Reformed epistemology was so named because it represents a continuation of the 16th-century Reformed theology of John Calvin, who postulated a sensus divinitatis, an innate divine awareness of God's presence.[4] More recent influences on Reformed epistemology are found in philosopher Nicholas Wolterstorff's Reason within the Bounds of Religion,[5] published in 1976, and Alvin Plantinga's "Reason and Belief in God",[6] published in 1983.
Although Plantinga's Reformed epistemology developed over three decades, it was not fully articulated until 1993 with the publication of two books in an eventual trilogy: Warrant: The Current Debate,[3] and Warrant and Proper Function.[7] The third in the series was Warranted Christian Belief,[8] published in 2000. Other prominent defenders of Reformed epistemology include William Lane Craig, William Alston, Michael C. Rea, and Michael Bergmann.[9]
The argument from a proper basis is an ontological argument for the existence of God related to fideism. Alvin Plantinga argued that belief in God is a properly basic belief, and so no basis for belief in God is necessary.[10]