By James F. Harris (auth.)
When Gene lengthy, editor of Kluwer's instruction manual of up to date Philosophy of faith sequence, first invited me to put in writing the amount on Analytic Philosophy of faith, I authorised with nice enthusiasm. My merely reason behind that enthusiasm now could be that i used to be more youthful and extra naive on the time. quickly after beginning paintings at the quantity, my enthusiasm used to be dampened through the daunting value of the duty. i started as a sprinter and fast settled into the velocity of a long-distance runner. even though I thought of myself good learn within the topic, I quickly came across that I had loads of examine to do to be convinced that I had thought of all the significant contributions to some of the discussions, matters, and of faith. As I learn progressively more difficulties came across inside of analytic philosophy books and articles, i spotted that I had rushed right into a territory already good trodden through the angels. i'm drastically inspired by way of the sophistication and subtlety of philosophical argument that signify the various debates in modern analytic philosophy of faith. This quantity covers an enormous volume of fabric. i've got endeavored to supply the fairest attainable examining of alternative authors, and, in situations the place I contain my very own severe reviews and improve my very own positions, i've got endeavored to supply the most powerful attainable interpretations of the positions I criticize.
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Additional info for Analytic Philosophy of Religion
For Hare, the same is true of the religious person. A person who has a religious blik about the world uses that blik to structure the world and organize the things in it about which he cares deeply in a particular way. " Religious people "see" the world differently - "address" the world differently - from nonreligious people. And the different bliks that people may have about dons make everything they do and say regarding dons dependent upon those different bliks. There is little doubt that, for Hare, some bliks are correct and some are incorrect, and this distinction is the target of the most serious criticism of his notion of bliks.
4 For Popper's treatment of the problem of demarcation, see Karl Popper, The Logic of Scientific Discovery (New York: Basic Books, 1959), pp. 34ff. THE PROBLEM OF RELIGIOUS LANGUAGE 31 FLEW AND FALSIFICATION Although the grand program of positivism proved to be a failed enterprise, its influence was (and continues to be) significant. The positivists could never agree on a formulation of the verification criterion of meaning that would do what they wanted it to do;5 however, the notion of verification never completely faded away and continued as an undercurrent of analytic philosophy.
Do they presuppose certain rigid ways of categorizing possible approaches to religious language? In some Wittgensteinian-based views, these very distinctions between cognitive and noncognitive meaningfulness and between literal and metaphorical truth and falsity are regarded as arbitrary and restrictive. In pursuing answers to these questions, as well as the others addressed in this chapter, it is a mistake to talk about and treat religious language monolithically. From the most radical to the most conservative, those who have dealt with problems of religious language have admitted that different utterances are intended to be regarded and treated in different ways.