Conclusion
This essay has been somewhat programmatic in quality but that is not accidental. It has tried to identify some elements, historical and philosophical, that might provide a context within which an adequate discussion of the concept of belief and its recent diverse employment might be measured. Not very much has been solved, but perhaps some issues have become clearer.
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Footnote
Hume, D.,An Inquiry Concerning Human Understanding, ed. C. W. Hendel (New York, 1955), pp. 140–141.
Smith, W. C., ‘Comparative Religion: Whither_— and Why?’ inThe History of Religions, eds. M. Eliade and J. M. Kitagowa (Chicago, 1959), p. 34.
The Dynamics of Faith (London, 1957), esp. p. 34. For Barth seeChurch Dogmatics (Edinburgh, 1957), Vol. II, 1, p. 199. For Buber see his1 and Thou (Edinburgh, 1957).
Heroes and Hero Worship (London, 1897), p. 6–7. InLectures and Conversations on Psychology, Aesthetics and Religious Belief, ed. C. Barrett (Oxford, 1966)
‘Religious Faith as Experiencing-As’ inTalk of God, ed. G. N. A. Vesey, (London, 1967–68). Also see Hick'sFaith and Knowledge, (London, 1967).
See R. OttoThe Idea of the Holy, (London, 1959).
See for example Barth, K.,Church Dogmatics, Vol. II, 1,op. cit.. For Barth seeChurch Dogmatics (Edinburgh, 1957), Vol. II, 1.
Concluding Unscientific Postscript, (Princeton, 1968).
For example see the entry on ‘faith’ inA Theological Wordbook of the Bible, ed. A. Richardson, (London, 1950).
Pascal, B.,The Pensees (Middlesex, 1961), trans. J. M. Cohen. Sections 85, 90, 91. The emphasis is mine.
Lessing, G. E.,Nathan the Wise, (New York, 1955).
Lessing, G. E., ‘On the Proof of the Spirit and of Power’ in H. Chadwick (ed.)Lessing's Theological Writings (London, 1956).
In A. N. Flew's opening discussion of the ‘University Discussion’ inNew Essays in Philosophical Theology, eds. A. N. Flew and A. MacIntyre, (London, 1955).
See R. M. Hare's response to Flew inNew Essays in Philosophical Theology, op. cit. eds. A. N. Flew and A. MacIntyre, (London, 1955).
Especially seeThe Concept of Dread (Princeton. 1957).
Toulmin, S.,Reason in Ethics (Cambridge, 1960), esp. pp. 185–222. Note the use made of this by S. Ogden in his collection of essays,The Reality of God (London, 1967).
Philosophical Faith and Revelation (London, 1967). For Lonergan seeInsight (London, 1958). For a useful introductory essay on such developments see Lindbeck, G., ‘Thea priori in St. Thomas' Theory of Knowledge’ inThe Heritage of Christian Thought, eds. R. E. Cushman and E. Grislis, (New York, 1965).
M. FoucaultThe Order of Things (London, 1970), p. XV.
Strawson, P.,Individuals (London, 1959), p. 10–11.
Ibid. Strawson, P.,Individuals (London, 1959), p. 10–11.
See Crombie's essav inNew Essays in Philosophical Theology, op. cit.
Ross, J. F.,Introduction to Philosophy and Religion, (London, 1969),
Tillich, P., ‘Two Types of Philosophy of Religion’ in hisTheology and Culture, (London, 1959) p. 10.
Ibid. Tillich, P., ‘Two Types of Philosophy of Religion’ in hisTheology and Culture, (London, 1959) p. 10.
Hitler (New York, 1974), esp. p. 68–87. More generally see Janik, A., and Toulmin, S.,Wittgenstein's Vienna (New York, 1973).
Inge, W. R.,Faith and Its Psychology (London, 1947), p. 196.
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Weeks, I. Belief and believing. SOPH 17, 1–15 (1978). https://doi.org/10.1007/BF02798114
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DOI: https://doi.org/10.1007/BF02798114