gious approach is correct, but we surely know that some of them must be wrong.
"The Possibility of Truth" asserts that it may be easy to refute Socrates, but not ultimate truth. We must be careful not to be overly subjective. Otherwise, there would be too much egocentricism. Trueblood says: "It is as much an evil to say that we know the truth perfectly as it is to say that there is no truth to know" (42).
"The Mystery of Knowledge" is concerned with the desire of human beings to know. Religion does not thrive on ignorance. Only knowledge casts a revealing light. There are various levels of knowledge. The most productive form is when we wait and observe and examine.
"The Nature of Evidence" holds that evidence has its limitations. The scientific method has been very successful; yet, its critical process, verification, consists of considerable problems. Much fallacious reasoning arises from this. Every proposition is actually a judgment. Trueblood states: "A cable is far stronger than a single wire. This conception of the nature of evidence is the chief reason for the arrangement of this book" (760).
This part is separated in six chapters: "The Theistic Hypothesis;" "The Evidence of Scientific Experience;" "The Evidence of Moral Experience;" "The Evidence of Aesthetic Experience;" "The Evidence of Historical Experience;" and "The Evidence of Religious Experience."
"The Theistic Hypothesis" points out that the theistic questions require careful treatment. There is a being called God: "What is exciting is not the subjective entertainment of the idea, but the evidence that the idea has objective reference" (79). We cannot know with absolute certainty that God exists. The philosopher of religion may examine theistic faith as he would pursue a scientific hypothesis. However, no one method can ever do justice to the subject.
"The Evidence of Scientific Experience" says the philosophy of religion was a...