Religious

A Walk Through the Cloisters by Bonnie Young

By Bonnie Young

The original number of the cloisters supplies one a feeling of mid-evil tradition via its structure and sculptures as well as miniatures and metalwork.
An illustrated travel of The Cloisters, providing hidden treasures and information of the gathering that will be overlooked through the informal visitor.
The textual content relies totally on a variety of variations of The Cloisters: the construction and the gathering of medieval paintings in fortress Tryon Park, by way of James J. Rorimer.

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276. We might also note the connection between these limitations and the desirability of seeking consensus with other inquirers traveling different pathways, which desirability I have emphasized in the Introduction and elsewhere in this book. indd 23 3/1/07 1:53:29 PM 24 Seven Modes of Religious Skepticism inquiries are diligent, and the conceptual and other large-scale intellectual changes consequent on this, it is certainly plausible to suppose that many more such changes would be recognized as called for by all of us if human intellectual horizons could be pushed forward even a little further.

Indd 29 3/1/07 1:53:53 PM 30 Seven Modes of Religious Skepticism itself capable of functioning as strongly negative evidence, of blocking the force of otherwise good evidence. It is itself capable of producing a defeater for beliefs of interest to us, an “unrecognized defeater” defeater that once unearthed prevents even the recognized and available evidence—in which it is now included—from providing a sufficiently strong indication of the truth of the propositions concerned. Of course I have said only that if an inquirer is in the position described above, represented by (i) and (ii), such disturbing consequences ensue, and the reader will rightly ask how one is to be assured of the applicability of this conditional’s antecedent in this or that context of inquiry.

Even philosophers should be convinced that the evidence of perception will not be cast into question by new evidence if the former has been carefully examined. Certainly, we should now admit that there is a possible world in which we are shown to be mistaken, but we would not rightly admit this to be epistemically possible. Or suppose that the belief in question is the belief that my mother, for whose general virtue and particular devotion there are innumerable interwoven strands of evidence, is not out to fool anyone when she says she loves me: we may not be able to imagine a relevant change in our evidence being produced by overlooked or neglected or other unrecognized evidence coming to light.

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