Search results for 'religious language' (try it on Scholar)

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  1. Victoria S. Harrison (2007). Metaphor, Religious Language, and Religious Experience. Sophia 46 (2):127-145.
    Is it possible to talk about God without either misrepresentation or failing to assert anything of significance? The article begins by reviewing how, in attempting to answer this question, traditional theories of religious language have failed to sidestep both potential pitfalls adequately. After arguing that recently developed theories of metaphor seem better able to shed light on the nature of religious language, it considers the claim that huge areas of our language and, consequently, of our (...)
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  2.  28
    Graeme Marshall (2012). The Problem of Religious Language 'Look at It This Way' (Wittgenstein). Sophia 51 (4):479-493.
    This essay is critical of some of the attempts made to solve problems of meaning in religious languages, but remains open-minded about them and accepts the Wittgensteinian invitation to look at their dissolution by way of the experiences of meaning and the aspects of language on which they rely. I have argued that there were and are no lasting problems with religious language per se and that the force and meaning of what is said in using (...)
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  3. Dan R. Stiver (1996). The Philosophy of Religious Language: Sign, Symbol, and Story. Blackwell Publishers.
    This text provides a lively introduction to the developments in philosophy of language in this century, and to the way these have impinged upon religious language. Included is the relevance of analytical philosophy of language, but the text also covers important historical debates about religious language that have had increasing impact upon biblical studies and theology.
     
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  4.  20
    Fritz Osterwalder (2012). The Modern Religious Language of Education: Rousseau's Emile. [REVIEW] Studies in Philosophy and Education 31 (5):435-447.
    The Republican education, its concepts, theories, and form of discourse belong to the shared European heritage of the pre-modern Age. The pedagogy of humanism and its effects on the early Modern Age are represented by Republicanism. Even if Republicanism found a political continuation in liberalism and democratism of the Modern Age, the same cannot be said of pedagogic continuity without some reservations. In pedagogy of the Modern Age an alternative to Republicanism prevails that builds onto a body of concepts, discourse, (...)
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  5.  36
    Jennifer Hart Weed (2007). Religious Language. Internet Encyclopedia of Philosophy.
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  6. Frank Brown Dilley (1964). Metaphysics and Religious Language. New York, Columbia University Press.
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  7. Subodh Kumar Mohanty (1988). The Concept of Blik: An Analytical and Applied Philosophical Exploration of the Problem of Meaning of Religious Language. Anu Books.
     
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  8.  7
    J. Heywood Thomas (1965). Religious Language as Symbolism. Religious Studies 1 (1):89 - 93.
    The one clear insight which can be gleaned from the discussions of religious language by both theologians and philosophers is that its reference is to the transcendent. This is almost axiomatic in Philosophy of Religion nowadays, and we feel that the remarks of Milton's archangel to the first man are most appropriate when he insists that all the conceptions we have of God or of the spiritual world are but inadequate symbols. Though this view has a long history, (...)
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  9.  3
    Margaret Chatterjee (1974). Does the Analysis of Religious Language Rest on a Mistake? Religious Studies 10 (4):469 - 478.
    The rival claims of religion, philosophy and science as dispensers of light have come to the fore in successive periods of history. Betwixt and between them all is the discipline known as theology, a rational study of the concept of God and attendant concepts connected with theistic belief. The dominant period of the connection between religion and philosophy in the west extends from Neo-Platonic thought to the seventeenth century. Before that for the most part philosophy tried to steer clear of (...)
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  10.  1
    Earl R. Maccormac (1970). A New Programme for Religious Language: The Transformational Generative Grammar: EARL R. MACCORMAC. Religious Studies 6 (1):41-55.
    Recent defenders of the cognitive significance of religious language have had to face opponents from two directions; from those who demand that religious language be capable of some form of empirical verification and from those who demand that for religious language to be meaningful it must be capable of being understood in ordinary language. Apologists who have taken the first challenge seriously have strained to show that religious statements can be verified by (...)
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  11. Michael Scott (2010). Religious Language. Philosophy Compass 5 (6):505-515.
    This study reviews some of the principal themes in contemporary work on religious language. Unlike other recent surveys, the most pressing issues about religious language are addressed from the perspective of the philosophy of language; different positions taken on these issues by philosophers of religion and theologians are considered. Topics that are covered include: the subject matter of religious discourse, reductionism and subjectivism, expressivism, the nature of religious metaphor, religious fictionalism and truth (...)
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  12.  17
    Richard Cross (2008). Idolatry and Religious Language. Faith and Philosophy 25 (2):190-196.
    Upholding a univocity theory of religious language does not entail idolatry, because nothing about univocity entails misidentifying God altogether—which is what idolatry amounts to. Upholders and opponents of univocity can agree on the object to which they are ascribing various attributes, even if they do not agree on the attributes themselves. Neither does the defender of univocity have to maintain that there is anything real really shared by God and creatures. Furthermore, even if much of language is (...)
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  13. Andrew P. Porter (1996). Science, Religious Language, and Analogy. Faith and Philosophy 13 (1):113-120.
    Ian Barbour sees four ways to relate science and religion: (1) conflict, (2) disjunction or independence, (3) dialogue, and (4) synthesis or integration. David Burrell posits three ways to construe religious language, as (a) univocal, (b) equivocal, or (c) analogous. The paper contends that Barbour’s (1) and (4) presuppose Burrell’s (a), Barbour's (2) presupposes Burrell’s (b), and Barbour’s (3) presupposes Burrell’s (c), and it explores some of the implications for each alternative.
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  14. Genia Schönbaumsfeld (2007). Worlds or Words Apart? Wittgenstein on Understanding Religious Language. Ratio 20 (4):422–441.
    In this paper I develop an account of Wittgenstein's conception of what it is to understand religious language. I show that Wittgenstein's view undermines the idea that as regards religious faith only two options are possible – either adherence to a set of metaphysical beliefs (with certain ways of acting following from these beliefs) or passionate commitment to a ‘doctrineless’ form of life. I offer a defence of Wittgenstein's conception against Kai Nielsen's charges that Wittgenstein removes the (...)
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  15.  78
    Anna Strhan (2011). Religious Language as Poetry: Heidegger's Challenge. Heythrop Journal 52 (6):926-938.
    This paper examines how Heidegger's view that language is poetry might provide a helpful way of understanding the nature of religious language. Poetry, according to Heidegger, is language in its purest form, in that it both reveals Being, whilst also showing the difference between word and thing. In poetry, Heidegger suggests, we come closest to the essence of language itself and encounter its strangeness and impermeability, and its revelatory character. What would be the implications for (...)
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  16.  2
    A. D. Nock (1924). A Traditional Form in Religious Language. Classical Quarterly 18 (3-4):185-.
    Eduard Norden, in the second half of his Agnostos Theos, has maintained with great learning and ingenuity the thesis that predications in the style ‘Thou art ,’ ‘I am ,’ are due to Oriental influence; purely Greek religious language does not go beyond ‘Thou dost ,’ ‘We are indebted to thee for .’ This view appears to be substantially correct. To Oriental influence we may, I think, trace also the custom of stringing together a series of brief predications (...)
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  17.  29
    Dagmar Demjančuková (2006). Cultural Pluralism and the Specificity of Religious Language. The Proceedings of the Twenty-First World Congress of Philosophy 8:31-38.
    Modern science provides the philosophy of religion with new perspectives and bodies of evidence for researching religion. Anthropology, for example, is helpful when we consider the relation of language and religion, and recent research in the philosophy of religion has been occupied with problems created by the distinctively religious uses of language. Language and action based on the assumptions of Western culture could, however, be obstacles to grasping the essence of the faith in other contexts. I (...)
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  18.  57
    Koshy Tharakan (2008). Rethinking Religious Language in the Age of Science. Journal of Dharma 33 (1-4):405-411.
    Relation of science and religion has been at the centre of many discourses in the past as well as in the recent times. Some of these were meant to refute religious claims in the light of scientific truths about the world, while others took the pain of explaining the essential compatibility between the two. The former subjects religion to the scrutiny of science while the latter reads science in religion or religion in science.Both these attempts are ill-conceived as they (...)
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  19.  7
    Alan Millar (1987). Metaphor and Religious Language. [REVIEW] Philosophical Quarterly 37 (147):224-226.
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  20.  26
    Graham Oppy & Nick Trakakis (2007). Religious Language Games. In Michael Scott & Adrian Moore (eds.), Realism and Religion. Ashgate 103-29.
    This paper is a critique of Witgensteinian approaches to philosophy of religion. In particular, it provides a close critique of the views of D. Z. Phillips.
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  21.  4
    Jerome I. Gellman (1985). Religious Language: JEROME I. GELLMAN. Religious Studies 21 (2):159-168.
    When are sentences A and B the same belief? Following Quine, observation sentences A and B are the same belief when they share the same stimulus–meaning, similar patterns of assent and dissent by subjects when the sentences are queried in the presence of the same non–linguistic stimuli. As for non–observation sentences we note a suggestion of Karl Schick: apply linguistic stimuli in the form of utterances of the language, and map the connections between sentences in the language in (...)
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  22. C. Stephen Evans (1979). Mis-Using Religious Language: Something About Kierkegaard and ‘the Myth of God Incarnate’: C. Stephen Evans. Religious Studies 15 (2):139-157.
    At the risk of a tremendous over-simplification, I believe it is helpful to categorize views of Christianity which have appeared in the west in the last two hundred years into three major groups. First there are the unbelievers, those for whom Christianity is straightforwardly untrue, unknowable, or unbelievable . This group would include those who try to salvage some form of essentially humanistic religion as well as those who simply turn away from religious belief altogether, either to put their (...)
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  23.  3
    Rachel Shihor (1983). The Intelligibility of Religious Language: Two Standpoints: Rachel Shihor. Religious Studies 19 (2):215-221.
    ‘An honest religious thinker’, Wittgenstein remarked, ‘is like a tightrope walker. He almost looks as though he were walking on nothing but air. His support is the slenderest imaginable. And yet it really is possible to walk on it’.
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  24.  2
    James M. Smith (1972). Religious Language After J. L. Austin1: James M. Smith and James Wm. McClendon, Jr. Religious Studies 8 (1):55-63.
    John L. Austin believed that in the illocution he had discovered a fundamental element of our speech, the understanding of which would disclose the significance of all kinds of linguistic action: not only proposing marriage and finding guilt, but also stating, reporting, conjecturing, and all the rest of the things men can do linguistically. 2 We claim that the illocution, the full-fledged speech-act, is central to religious utterances as well, and that it provides a perspicuity in understanding them not (...)
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  25.  3
    J. G. Wilson (1970). Sankara, Ramanuja, and the Function of Religious Language. Religious Studies 6 (1):57 - 68.
    In the opening sections of his Brahma-sutra-bhasya , Ramanuja makes a very forceful assault on Sankara's Advaita theory. This assault anticipates in a striking way modern western attacks on metaphysical religious positions, attacks which stem from Hume and are associated today with names like A. J. Ayer and Antony Flew. In this paper I wish to argue that certain aspects of Sankara's position, as enunciated in his Brahma-sutra-bhasya , suggest that Ramanunja's assault, and therefore by implication a modern western (...)
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  26. Gupta Santosh Chandra Sen (1978). Logic of Religious Language. Prajña.
     
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  27. Randolph Crump Miller (1970). The Language Gap and God Religious Language and Christian Education.
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  28.  75
    Roger M. White (2009). Talking About God: The Concept of Analogy and the Problem of Religious Language. Ashgate Pub. Ltd..
    Introduction -- The mathematical roots of the concept of analogy -- Aristotle : the uses of analogy -- Aristotle : analogy and language -- Thomas Aquinas -- Immanuel Kant -- Karl Barth -- Final reflections.
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  29.  5
    William P. Alston (2005). Religious Language. In William J. Wainwright (ed.), The Oxford Handbook of Philosophy of Religion. Oxford University Press 234--242.
    First there is some preliminary clearing of the deck. I argue against Verificationism, and against Wittgensteinians. Then I turn to the main topics and the reference of “God.” Descriptive and direct reference are contrasted; it is held that both figure in religious discourse. The other main topic is the interpretation of the predicates of statements about God. It is inevitable that the basic theological predicates from which all others are derived are borrowed from elsewhere, primarily talk about human persons. (...)
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  30.  8
    Casper C. de Jonge (2012). Dionysius and Longinus on the Sublime: Rhetoric and Religious Language. American Journal of Philology 133 (2):271-300.
    Longinus' On the Sublime presents itself as a response to the work of the Augustan critic Caecilius of Caleacte. Recent attempts to reconstruct Longinus' intellectual context have largely ignored the works of Dionysius of Halicarnassus, Caecilius' contemporary colleague . This article investigates the concept of hupsos and its religious aspects in Longinus and Dionysius, and reveals a remarkable continuity between the discourse of both authors. Dionysius' works inform us about an Augustan debate on Plato and the sublime, and thereby (...)
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  31.  8
    Patrick Sherry (1972). Truth and the "Religious Language-Game". Philosophy 47 (179):18 - 37.
    The publication of two new books by Professor D.Z. Phillips provides a suitable opportunity to consider some recent attempts to apply Wittgenstein's philosophy to religious issues. I shall concentrate mainly on Phillips' work, with particular reference to his treatment of the question of religious truth, but I shall also discuss some other writers and topics.
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  32.  9
    C. Stephen Evans (1979). Mis-Using Religious Language: Something About Kierkegaard and 'The Myth of God Incarnate'. Religious Studies 15 (2):139 - 157.
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  33. Dallas M. High (1971). New Essays on Religious Language. Religious Studies 7 (3):269-272.
     
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  34.  4
    Thomas McPherson (1973). Robert H. Ayers and William T. Blackstone . Religious Language and Knowledge. Pp. 146. $4.00.Donnelly John . Logical Analysis and Contemporary Theism. Pp. 329. $12.50.Kellenberger James. Religious Discovery, Faith, and Knowledge. Pp. 193. $4.95. [REVIEW] Religious Studies 9 (1):95.
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  35.  3
    Rulon Wells (1973). William J. Samarin. Tongues of Men and Angels. The Religious Language of Pentecostalism. $7.95. [REVIEW] Religious Studies 9 (4):503.
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  36.  7
    Rachel Shihor (1983). The Intelligibility of Religious Language: Two Standpoints. Religious Studies 19 (2):215 - 221.
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  37.  2
    Michael Durrant (1987). Janet Martin Soskice. Metaphor and Religious Language. Pp. 180. Religious Studies 23 (2):297.
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  38.  7
    Earl R. MacCormac (1970). A New Programme for Religious Language: The Transformational Generative Grammar. Religious Studies 6 (1):41 - 55.
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  39.  6
    James M. Smith & James Wm McClendon Jr (1972). Religious Language After J. L. Austin. Religious Studies 8 (1):55 - 63.
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  40.  3
    Stuart C. Brown (1971). Dalla M. High. Ed. New Essays on Religious Language. Pp. 240. $5. [REVIEW] Religious Studies 7 (3):269.
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  41.  3
    Roger Trigg (1978). Peter Donovan. Religious Language. £1.60. [REVIEW] Religious Studies 14 (3):412.
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  42.  3
    Cynthia B. Cohen (1973). The Logic of Religious Language. Religious Studies 9 (2):143 - 155.
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  43. Robert H. Ayers, William T. Blackstone, John Donnelly & James Kellenberger (1973). Religious Language and Knowledge. Religious Studies 9 (1):95-96.
     
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  44. Ishii Kenji (1984). Review Of: Richard K. Fenn, Liturgies and Trials: The Secularization of Religious Language. [REVIEW] Japanese Journal of Religious Studies 11 (1):97-100.
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  45.  23
    O. H. S. (1969). New Essays on Religious Language. [REVIEW] Review of Metaphysics 23 (1):144-145.
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  46.  21
    G. E. W. (1967). Metaphysics and Religious Language. [REVIEW] Review of Metaphysics 20 (4):717-718.
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  47. Harold H. Oliver (1974). Hope and Knowledge: The Epistemic Status of Religious Language. Philosophy and Social Criticism 2 (1):75-88.
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  48.  24
    Louis Z. Hammer (1963). Lyric Poetry as Religious Language. The Monist 47 (3):401-416.
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  49.  18
    George Mavrodes (1964). Religious Language. World Futures 3 (1):87-89.
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  50.  15
    B. R. (1973). Religious Language and Knowledge. [REVIEW] Review of Metaphysics 26 (4):746-747.
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