David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
Religious Studies 13 (2):189 - 202 (1977)
The world in which we find ourselves is religiously ambiguous. It is possible for different people to experience it both religiously and non-religiously; and to hold beliefs which arise from and feed into each of these ways of experiencing. A religious man may report that in moments of prayer he is conscious of existing in the unseen presence of God, and is aware - sometimes at least - that his whole life and the entire history of the world is taking place within the ambience of the divine purpose. But on the other hand the majority of people in our modern world do not participate in that form of experience and are instead conscious of their own and others' lives as purely natural phenomena, so that their own experience leads them at least implicitly to reject the idea of a transcendent divine presence and purpose. If they are philosophically minded, they may well think that the believer's talk is the expression of what Richard Hare has called a blik , a way of feeling and thinking about the world which expresses itself in pseudo-assertions, pseudo because they are neither verifiable nor falsifiable and are therefore factually empty. 1 The religious man speaks of God as a living reality in whose presence we are, and of a divine purpose which gives ultimate meaning to our lives. But is not the world the same whether or not we suppose it to exist in God's presence; and is not the course of history the same whether or not we describe it as fulfilling God's purposes? Is not the religious description thus merely a gratuitous embellishment, a logical fifth wheel, an optional language-game which may assuage some psychological need of the speaker but which involves no claims of substance concerning the objective nature or structure of the universe? Must not the central religious use of language then be accounted a non-cognitive use, whose function is not to assert alleged facts but to express a speaker's, or a community of speakers', emotions within the framework of a factually contentless blik , ‘slant’, or ‘onlook’?
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
No references found.
Citations of this work BETA
No citations found.
Similar books and articles
Beth Mackie (1987). Concerning 'Eschatological Verification Reconsidered'. Religious Studies 23 (1):129 - 135.
Michael Tooley (1976). John Hick and the Concept of Eschatological Verification. Religious Studies 12 (2):177 - 199.
Robert Audi (1976). Eschatological Verification and Personal Identity. International Journal for Philosophy of Religion 7 (4):391 - 408.
James H. Fetzer (1988). Program Verification: The Very Idea. Communications of the Acm 31 (9):1048--1063.
Markus Schrenk (2008). Verificationist Theory of Meaning. In U. Windhorst, M. Binder & N. Hirowaka (eds.), Encyclopaedic Reference of Neuroscience. Springer.
Cora Diamond (1999). How Old Are These Bones? Putnam, Wittgenstein and Verification: Cora Diamond. Aristotelian Society Supplementary Volume 73 (1):99–134.
Dr Benjamin Myers (2007). The Difference Totality Makes. Reconsidering Pannenberg's Eschatological Ontology. Neue Zeitschrift Für Systematische Theologie Und Religionsphilosophie 49 (2).
Timothy R. Colburn (1991). Program Verification, Defeasible Reasoning, and Two Views of Computer Science. Minds and Machines 1 (1):97-116.
John J. Davenport (1998). Levinas's Agapeistic Metaphysics of Morals: Absolute Passivity and the Other as Eschatological Hierophany. Journal of Religious Ethics 26 (2):331 - 366.
Victor Argonov (2014). Experimental Methods for Unraveling the Mind-Body Problem: The Phenomenal Judgment Approach. Journal of Mind and Behavior 35 (1-2):51-70.
Philip L. Quinn (1969). The Status of the D-Thesis. Philosophy of Science 36 (4):381-399.
Kathi Fisler (1999). Timing Diagrams: Formalization and Algorithmic Verification. [REVIEW] Journal of Logic, Language and Information 8 (3):323-361.
J. W. Meiland (1966). Analogy, Verification, and Other Minds. Mind 75 (October):564-568.
Added to index2011-05-29
Total downloads16 ( #120,707 of 1,692,645 )
Recent downloads (6 months)4 ( #57,785 of 1,692,645 )
How can I increase my downloads?