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And, come to think of it, do different Protestant denominations have different worldviews by virtue of those doctrinal differences that have proven schismatic?Exclusivism, rigorously applied, may be exclusive indeed.The book's final three chapters are on different metaphysical issues within philosophy of religion.
" Not surprisingly his answer is in the affirmative.
(A negative answer would have cast a pall over the succeeding chapters.) He addresses three areas within Philosophy of Religion: epistemology, metaphysics, and ethics, which sets up the division of the volume.
William Wainwright acknowledges that Yandell is exceptional in comparison with many investigators, in having both philosophical sophistication and knowledge of the history of religions, and praises him for his "sophisticated defense of the cognitive value of monotheistic experience" (112).
But he is critical of Yandell's understanding of introspection and ineffability, as well as of his reading of Jain, Buddhist, and Christian experiences, and his use and understanding of the category of the numinous.
Although only four of the essays draw upon Yandell's works, all or nearly all, and some more than others, are in the spirit of his philosophical approach in the issues they treat and the method of their treatment.
The first essay is by Yandell himself and asks, "Is Philosophy of Religion Possible?
He offers his "Explanatory Approach" as a new tack into this issue, and as well into methodological and "motivational" issues relating to free will. addressed the question whether we can assess rationally the claims made by various traditions," and, he continues, "not only does he argue persuasively that rational evaluation of alternative worldviews is possible, but his writings demonstrate how this might be done with respect to certain Hindu or Buddhist claims about religious experience or the nature of the person" (30).
At least as far as the issue of free will and God's foreknowledge is concerned, his effort furthers Yandell's treatment. Netland cites several works by Yandell, though not his chapter in this volume, in which he seems to be doing just this regarding Jain and Buddhist understandings of their religious experience.
Three of its four parts correspond to these three areas.
The initial part, which contains Yandell's essay, is entitled "Religion and Worldview Assessment." Not all of the authors who refer to Yandell and discuss his work are in complete agreement with him.