Post Docs

Aykut Alper Yılmaz I am a visiting scholar from Türkiye, currently serving as an associate professor at the Social Sciences University of Ankara. My research focuses on the intersection of personal identity, philosophy of mind and philosophy of religion. This email address is being protected from spambots. You need JavaScript enabled to view it.

Wes Skolits Wes Skolits works in philosophy of religion, epistemology, and philosophy of mind. His research examines the rationality of religious belief in light of challenges from naturalism and the natural sciences. He holds a PhD in philosophy from the University of St Andrews and is currently undertaking (part-time) a DPhil in philosophical theology at Oxford University. This email address is being protected from spambots. You need JavaScript enabled to view it.

PROJECT AT RCPR
For the Perceiving Divine Presences grant, Wes investigates the extent to which recent empirical work in anthropology, neuroscience, and cognitive science of religion supports the view that religious experiences having a perceptual structure. He further explores the impact of the perceptual structure of religious experience on the rationality of religious belief. Toward this end, he examines challenges to the veridicality of religious experience and to the ability of religious experiences to justify belief.

Tim Perrine Timothy Perrine works primarily in epistemology, ethics, and the philosophy of religion. He is interested in the ethical and normative elements of our cognitive lives such as the value of beliefs, our obligations to inquire, and the significance of relying on others when forming beliefs. He’s published over thirty papers in peer reviewed journals. This email address is being protected from spambots. You need JavaScript enabled to view it.

PROJECT AT RCPR
Timothy Perrine is part of the Perceiving Divine Presence Grants. He is interested in the epistemology significance of experience of invisible agents being present to individuals. His research focuses on two specific questions. First, does the character and distribution of these experience provide evidence for or against monotheistic religions? That is, does the character and distribution of these experience make monotheistic religions more reasonable or less reasonable? Second, for people undergoing these experiences, do those experiences share the psychological and normative features that perception normally has? That is, for people having these experiences, would those experiences make belief in supernatural agents more reasonable? In answering these questions, he draws on some recent work in psychology, anthropology, and sociology.