By D. Z. Phillips
D.Z. Phillips argues that intellectuals don't need to see their job as being for or opposed to faith, yet as certainly one of realizing it. What stands within the means of this job is bound methodological assumptions approximately what inquiry into faith needs to be. starting with Bernard Williams on Greek gods, Phillips is going directly to study those assumptions within the paintings of Hume, Feurerbach, Marx, Frazer, Tylor, Marett, Freud, Durkheim, Lévy-Bruhl, Berger and Winch. the end result exposes confusion, but additionally supplies logical house to non secular trust and indicates how the tutorial research of faith may well go back to the contemplative activity of doing conceptual justice to the realm. faith and the Hermeneutics of Contemplation extends in very important methods D.Z. Phillips' seminal 1976 ebook faith with out clarification. will probably be of curiosity to students and scholars of philosophy, anthropology, sociology and theology.
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Extra info for Religion and the Hermeneutics of Contemplation
As Harvey points out, the disanalogy is in the fact that whereas there is no disagreement about the meaning of `red', there is disagreement between different concepts of holiness, and in the fact that some have no use for such concepts at all. Concept-formation 19 Why is the distinction between concepts and the substantive judgements we make in terms of them so important for the nature of philosophical enquiry? The answer is that philosophical enquiry is about the reality of our concepts. Although the way we make substantive judgements will, of course, be part of that enquiry, philosophy is not a way of arriving at those judgements.
Although the accusations are in retreat, the term `Wittgensteinian Fideism' should be dropped in the interests of scholarship. The third view which Wittgensteinian Fideism is supposed to hold is that religious language determines what is and what is not meaningful in religion. On this view, there is said to be no Archimedean point from which we can judge a conceptual framework as a whole. We have already seen, in this chapter, that the notion of such a framework can be problematic, and we have concentrated on concept-formation instead.
We do not choose to agree in order that conceptual continuity be established. Our agreement is shown in our reactions, but we do not agree to react. It is not something which occurs logically, or temporally prior to our reactions. To think otherwise would be, in Wittgenstein's phrase, to sublime the logic of a language; that is, to place the decision to agree on our concepts outside any context in which such agreement could have sense. It is similar to the confusion involved in the notion of a social contract in political philosophy.
Religion and the Hermeneutics of Contemplation by D. Z. Phillips