In this paper, I consider how the embodied approach can be applied to religious faith, and possibly other kinds of faith. I start with the reformed epistemologists’ idea that religious faith is similar to sense perception, and I argue that we can elaborate this idea by taking into account our capability perceptually to grasp what is not accessible by senses—the ‘presence in absence’ (Noë 2012) or, as I call it, perceptual faith. As perception necessarily involves not only a mental but also an embodied relation to its object; an embodied relation can be seen as a constitutive component of faith as well. According to phenomenological accounts of perception (Merleau-Ponty, Noë, Siewert), embodiment and enactment allow humans to transcend perspectival limitations and to perceive an object as it is beyond its appearances: constant despite changes of angle, light, and other conditions and whole even when only parts of it are visible. I argue that, in the same vein, embodied relations and particular normativity involved in perception-based faith allow humans to transcend the precariousness of our experience and to sustain a perception-like relation to religious objects, achieved in a ‘better look’ moments of religious experience. I conclude that an embodied account can provide new insights into the nature of religious faith and resolve some puzzles, such as how faith can be a virtue.

在本文中，我考虑了具体方法如何应用于宗教信仰，以及其他可能的信仰。我从改革后的认识论者的观点开始，即宗教信仰类似于感官知觉，我认为我们可以通过考虑我们在知觉上掌握感官无法获得的东西的能力来阐述这个想法——“缺席的存在”（Noë 2012）或者，我称之为感性信念。因为知觉必然不仅涉及精神上的关系，而且还涉及与其对象的具体关系；具身关系也可以被视为信仰的组成部分。根据对知觉的现象学解释（梅洛-庞蒂、诺埃、西厄尔特），具身和表演使人类能够超越视角限制并感知超出其表象的物体：尽管角度、光线和其他条件发生变化，但即使只有部分可见，也保持不变。我认为，以同样的方式，基于感知的信仰所涉及的具身关系和特定规范性使人类能够超越我们经验的不稳定，并维持与宗教对象的感知关系，这是在“更好看”的时刻实现的。宗教经验。我的结论是，具体化的叙述可以为宗教信仰的本质提供新的见解并解决一些难题，例如信仰如何成为一种美德。基于感知的信仰所涉及的具身关系和特定规范性使人类能够超越我们经验的不稳定，并在宗教体验的“更好看”时刻维持与宗教对象的类似感知的关系。我的结论是，具体化的叙述可以为宗教信仰的本质提供新的见解并解决一些难题，例如信仰如何成为一种美德。基于感知的信仰所涉及的具身关系和特定规范性使人类能够超越我们经验的不稳定，并在宗教体验的“更好看”时刻维持与宗教对象的类似感知的关系。我的结论是，具体化的叙述可以为宗教信仰的本质提供新的见解并解决一些难题，例如信仰如何成为一种美德。