Dr. Vallicella,
Another excellent post with which I whole-heartedly agree!
A. Rationalism: Put your trust in reason to deliver truths about ultimates and ignore the considerations of Sextus Empiricus, Nagarjuna, Bayle, Kant, and a host of others that point to the infirmity of reason.
B. Fideism: Put your trust in blind faith. Submit, obey, enslave your reason to what purports to be revealed truth while ignoring the fact that what counts as revealed truth varies from religion to religion, and within a religion from sect to sect.
C. Skepticism: Suspend belief on all issues that transcend the mundane if not on all beliefs, period. Don't trouble your head over whether God is or is not tripersonal. Stick to what appears. And don't say, 'The tea is sweet'; say, 'The tea appears sweet.' (If you say that the tea is sweet, you invite contradiction by an irascible table-mate.)
D. Reasoned Faith: Avoiding each of the foregoing options, one formulates one's beliefs carefully and holds them tentatively. One does not abandon them lightly, but neither does one fail to revisit and revise them. Doxastic examination is ongoing at least for the length of one's tenure here below. One exploits the fruitful tension of Athens and Jerusalem, philosophy and religion, reason and faith, playing them off against each other and using each to chasten the other.
I recommend (D). Or are there other options?
John Bishop (University of Auckland) has a book , Believing by Faith: An Essay in the Epistemology and Ethics of Religious Faith (OUP, 2007) which is perhaps the best book that I have read on the subject. He argues for what he calls a ‘supra-evidential fideism’ in which one is ‘morally entitled’ to “take as true in one’s practical and theoretical deliberations” a claim that lacks evidence sufficient for epistemically-justified acceptance or rejection.
It is a developed Jamesian’ approach to the right to believe. He does not allow for beliefs that go contrary to the weight of evidence, thus he rejects Wittgensteinian fideism. One may believe beyond the evidence, but not against the evidence. He holds that one must always respect the canons of rational inquiry and not dismiss them, even in matters of faith. Yet, by the very nature of the faith-issue, they can be transcended with moral entitlement.
Nor does he allow for ‘induced willings-to believe.’ He holds that one who already has an inclination / disposition to believe is morally entitled to do so if the issue is important, forced, and by the nature of the issue cannot be decided upon the basis of ‘rationalist empiricist’ evidential practice.I came across the book on a list of important books in philosophy of religion on Prosblogion.
I think that it is a type of fideism that combines your categories B and D – fideism and reasoned faith.
Mark Weldon Whitten