Results for 'Ineffability'

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  1. Ineffability and Religious Experience.Guy Bennett-Hunter - 2014 - Routledge.
    Ineffability—that which cannot be explained in words—lies at the heart of the Christian mystical tradition. It has also been part of every discussion of religious experience since the early twentieth century. Despite this centrality, ineffability is a concept that has largely been ignored by philosophers of religion. In this book, Bennett-Hunter builds on the recent work of David E. Cooper, who argues that the meaning of life can only be understood in terms of an ineffable source on which (...)
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  2. Differential Ineffability and the Senses.Stephen C. Levinson & Asifa Majid - 2014 - Mind and Language 29 (4):407-427.
    Ineffability, the degree to which percepts or concepts resist linguistic coding, is a fairly unexplored nook of cognitive science. Although philosophical preoccupations with qualia or nonconceptual content certainly touch upon the area, there has been little systematic thought and hardly any empirical work in recent years on the subject. We argue that ineffability is an important domain for the cognitive sciences. For examining differential ineffability across the senses may be able to tell us important things about how (...)
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  3.  60
    Ineffability and Philosophy.André Kukla - 2004 - Routledge.
    Presenting a fascinating analysis of the idea of what can't be said, this book ascertains whether the notion of there being a truth, or a state of affairs, or knowledge that can't be expressed linguistically is a coherent notion. The author distinguishes different senses in which it might be said that something can't be said. The first part looks at the question of whether ineffability is a coherent idea. Part two evaluates two families of arguments regarding whether ineffable states (...)
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  4. Ineffability and its Metaphysics: The Unspeakable in Art, Religion, and Philosophy.Silvia Jonas - 2016 - Palgrave-Macmillan.
    Can art, religion, or philosophy afford ineffable insights? If so, what are they? The idea of ineffability has puzzled philosophers from Laozi to Wittgenstein. In Ineffability and its Metaphysics: The Unspeakable in Art, Religion and Philosophy, Silvia Jonas examines different ways of thinking about what ineffable insights might involve metaphysically, and shows which of these are in fact incoherent. Jonas discusses the concepts of ineffable properties and objects, ineffable propositions, ineffable content, and ineffable knowledge, examining the metaphysical pitfalls (...)
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  5.  35
    Divine Ineffability and Franciscan Knowledge.Lorraine Juliano Keller - 2018 - Res Philosophica 95 (3):347-370.
    There’s been a recent surge of interest among analytic philosophers of religion in divine ineffability. However, divine ineffability is part of a traditional conception of God that has been widely rejected among analytic philosophers of religion for the past few decades. One of the main reasons that the traditional conception of God has been rejected is because it allegedly makes God too remote, unknowable, and impersonal. In this paper, I present an account of divine ineffability that directly (...)
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  6. Ineffability and Nonsense.A. W. Moore - 2003 - Aristotelian Society Supplementary Volume 77 (1):169–193.
    [A. W. Moore] There are criteria of ineffability whereby, even if the concept of ineffability can never serve to modify truth, it can sometimes serve to modify other things, specifically understanding. This allows for a reappraisal of the dispute between those who adopt a traditional reading of Wittgenstein's Tractatus and those who adopt the new reading recently championed by Diamond, Conant, and others. By maintaining that what the nonsense in the Tractatus is supposed to convey is ineffable understanding, (...)
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  7. Aesthetic Ineffability.Rafael De Clercq - 2000 - Journal of Consciousness Studies 7 (8-9):87-97.
    In this paper I argue that recent attempts at explaining aesthetic ineffability have been unsuccessful. Either they misrepresent what aesthetic ineffability consists in, or they leave important aspects of it unexplained. I then show how a more satisfying account might be developed, once a distinction is made between two kinds of awareness. -/- .
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  8.  35
    Expressiveness, Ineffability, and Nonconceptuality.John Spackman - 2012 - Journal of Aesthetics and Art Criticism 70 (3):303-314.
    In much of the discussion of expressive qualities in the 19th and 20th Centuries, music and artworks were viewed as capable of expressing emotions too fine-grained to be captured by language or concepts, and this ineffability and nonconceptuality was seen as a primary source of the value of music and the arts. In recent debates about expressive qualities, however, there has been a good deal of skepticism about both the ineffability claim and the claim about value. This essay (...)
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  9. The Paradox of Ineffability.Gäb Sebastian - 2017 - International Journal of Philosophy and Theology 78 (3):1-12.
    Saying that x is ineffable seems to be paradoxical – either I cannot say anything about x, not even that it is ineffable – or I can say that it is ineffable, but then I can say something and it is not ineffable. In this article, I discuss Alston’s version of the paradox and a solution proposed by Hick which employs the concept of formal and substantial predicates. I reject Hick’s proposal and develop a different account based on some passages (...)
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  10.  73
    Ineffability.John Hick - 2000 - Religious Studies 36 (1):35-46.
    Within each of the major world religions a distinction is drawn between the ultimate ineffable Godhead or Absolute and the immediate object of worship or focus of religious meditation. I examine the notion of ineffability, or transcategoriality, in the influential Christian mystic Pseudo-Dionysius, who reconciles the divine ineffability with the authority of the Bible by holding that the biblical language is metaphorical, its function being to draw us towards the Godhead. If we extend this principle to other faiths (...)
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  11. The Ineffable, Inconceivable, and Incomprehensible God: Fundamentality and Apophatic Theology.Jonathan D. Jacobs - 2015 - Oxford Studies in Philosophy of Religion 6:158-176.
     
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  12. Ineffability and Nonsense.Peter Sullivan - 2003 - Aristotelian Society Supplementary Volume 77 (1):195–223.
    [A. W. Moore] There are criteria of ineffability whereby, even if the concept of ineffability can never serve to modify truth, it can sometimes serve to modify other things, specifically understanding. This allows for a reappraisal of the dispute between those who adopt a traditional reading of Wittgenstein's Tractatus and those who adopt the new reading recently championed by Diamond, Conant, and others. By maintaining that what the nonsense in the Tractatus is supposed to convey is ineffable understanding, (...)
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  13. Ineffability: The Very Concept.Sebastian Gäb - 2020 - Philosophia 48 (5):1-12.
    In this paper, I analyze the concept of ineffability: what does it mean to say that something cannot be said? I begin by distinguishing ineffability from paradox: if something cannot be said truly or without contradiction, this is not an instance of ineffability. Next, I distinguish two different meanings of ‘saying something’ which result from a fundamental ambiguity in the term ‘language’, viz. language as a system of symbols and language as a medium of communication. Accordingly, ‘ (...)’ is ambiguous, too, and we should make a distinction between weak and strong ineffability. Weak ineffability is rooted in the deficiencies of a particular language while strong ineffability stems from the structure of a particular cognitive system and its capacities for conceptual mental representation. Mental contents are only sayable if we are able to conceptualize them and then create signs to represent them in communication. (shrink)
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  14.  35
    Ineffability and Revenge.Chris Scambler - 2020 - Review of Symbolic Logic 13 (4):797-809.
    In recent work Philip Welch has proven the existence of ‘ineffable liars’ for Hartry Field’s theory of truth. These are offered as liar-like sentences that escape classification in Field’s transfinite hierarchy of determinateness operators. In this article I present a slightly more general characterization of the ineffability phenomenon, and discuss its philosophical significance. I show the ineffable sentences to be less ‘liar-like’ than they appear in Welch’s presentation. I also point to some open technical problems whose resolution would greatly (...)
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  15.  27
    Ineffability Within the Limits of Abstraction Alone.Stewart Shapiro & Gabriel Uzquiano - 2016 - In Philip A. Ebert & Marcus Rossberg (eds.), Abstractionism: Essays in Philosophy of Mathematics. Oxford University Press.
    The purpose of this article is to assess the prospects for a Scottish neo-logicist foundation for a set theory. We show how to reformulate a key aspect of our set theory as a neo-logicist abstraction principle. That puts the enterprise on the neo-logicist map, and allows us to assess its prospects, both as a mathematical theory in its own right and in terms of the foundational role that has been advertised for set theory. On the positive side, we show that (...)
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  16. Ineffability, Signification and the Meaning of Life.Roy W. Perrett - 2010 - Philosophical Papers 39 (2):239-255.
    There is an apparent tension between two familiar platitudes about the meaning of life: (i) that 'meaning' in this context means 'value', and (ii) that such meaning might be ineffable. I suggest a way of trying to bring these two claims together by focusing on an ideal of a meaningful life that fuses both the axiological and semantic senses of 'significant'. This in turn allows for the possibility that the full significance of a life might be ineffable not because its (...)
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  17. Ineffability.William P. Alston - 1956 - Philosophical Review 65 (4):506-522.
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  18.  17
    Ineffability and Nonsense.Adrian W. Moore - 2003 - Proceedings of the Aristotelian Society, Supplementary Volumes 77:169-223.
    [A. W. Moore] There are criteria of ineffability whereby, even if the concept of ineffability can never serve to modify truth, it can sometimes serve to modify other things, specifically understanding. This allows for a reappraisal of the dispute between those who adopt a traditional reading of Wittgenstein's Tractatus and those who adopt the new reading recently championed by Diamond, Conant, and others. By maintaining that what the nonsense in the Tractatus is supposed to convey is ineffable understanding, (...)
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  19. Divine Ineffability.Guy Bennett-Hunter - 2015 - Philosophy Compass 10 (7):489-500.
    Though largely neglected by philosophers, the concept of ineffability is integral to the Christian mystical tradition, and has been part of almost every philosophical discussion of religious experience since the early twentieth century. After a brief introduction, this article surveys the most important discussions of divine ineffability, observing that the literature presents two mutually reinforcing obstacles to a coherent account of the concept, creating the impression that philosophical reflection on the subject had reached an impasse. The article goes (...)
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  20. The Ineffability of Induction.David Builes - forthcoming - Philosophy and Phenomenological Research.
    My first goal is to motivate a distinctively metaphysical approach to the problem of induction. I argue that there is a precise sense in which the only way that orthodox Humean and non-Humean views can justify induction is by appealing to extremely strong and unmotivated probabilistic biases. My second goal is to sketch what such a metaphysical approach could possibly look like. After sketching such an approach, I consider a toy case that illustrates the way in which such a metaphysics (...)
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  21. Ineffability: Reply to Professors Metz and Cooper.Guy Bennett-Hunter - 2016 - Philosophia 44 (4):1267–1287.
    In the first two sections of this reply article, I provide a brief introduction to the topic of ineffability and a summary of Ineffability and Religious Experience. This is followed, in section 3, by some reflections in reply to the response articles by Professors Metz and Cooper. Section 4 presents some concluding remarks on the future of philosophy of religion in the light of the most recent philosophical work on ineffability.
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  22.  73
    Ineffability of Qualia: A Straightforward Naturalistic Explanation.Zoltán Jakab - 2000 - Consciousness and Cognition 9 (3):329-351.
    In this paper I offer an explanation of the ineffability (linguistic inexpressibility) of sensory experiences. My explanation is put in terms of computational functionalism and standard externalist theories of representational content. As I will argue, many or most sensory experiences are representational states without constituent structure. This property determines both the representational function these states can serve and the information that can be extracted from them when they are processed. Sensory experiences can indicate the presence of certain external states (...)
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  23. Aesthetic Ineffability.Silvia Jonas - 2017 - Philosophy Compass 12 (2):e12396.
    This essay provides an overview of the ways in which contemporary philosophers have tried to make sense of ineffability as encountered in aesthetic contexts. Section 1 sets up the problem of aesthetic ineffability by putting it into historical perspective. Section 2 specifies the kinds of questions that may be raised with regard to aesthetic ineffability, as well as the kinds of answer each one of those questions would require. Section 3 investigates arguments that seek to locate aesthetic (...)
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  24. Ineffability and Philosophy.André Kukla - 2004 - Routledge.
    Presenting a fascinating analysis of the idea of what can't be said, this book ascertains whether the notion of there being a truth, or a state of affairs, or knowledge that can't be expressed linguistically is a coherent notion. The author distinguishes different senses in which it might be said that something can't be said. The first part looks at the question of whether ineffability is a coherent idea. Part two evaluates two families of arguments regarding whether ineffable states (...)
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  25.  89
    Ineffability Investigations: What the Later Wittgenstein has to Offer to the Study of Ineffability.Timothy D. Knepper - 2009 - International Journal for Philosophy of Religion 65 (2):65-76.
    While a considerable amount of effort has been expended in an attempt to understand Ludwig Wittgenstein’s enigmatic comments about silence and the mystical at the end of Tractatus Logico-Philosophicus , very little attention has been paid to the implications of Wittgenstein’s Philosophical Investigations for the study of ineffability. This paper first argues that, since Wittgenstein’s Philosophical Investigations problematizes private language, emphasizes the description of actual language use, and recognizes the rule-governed nature of language, it contains significant implications for the (...)
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  26.  52
    Ineffability and Religion.A. W. Moore - 2003 - European Journal of Philosophy 11 (2):161–176.
  27.  92
    Review: Ineffability: An Exercise in Comparative Philosophy of Religion, Ed. T. D. Knepper & L. E. Kalmanson. [REVIEW]Guy Bennett-Hunter - 2018 - Expository Times 129 (6):273.
  28.  98
    Speaking of the Ineffable, East and West.Graham Priest - 2015 - European Journal of Analytic Philosophy 11 (2):6--20.
    There is a phenomenon that often arises when a philosophy argues that there are limits to thought/language, and tries to justify this view by giving reasons as to why there are things about which one cannot think/talk---in the process appearing to give the lie to the claim. I will be concerned with that phenomenon. We will look at some of philosophies that fall into this camp (those of Wittgenstein, Heidegger, and Mahayana Buddhism). We will then see that Buddhist philosophy has (...)
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  29.  6
    Ineffability and Nonsense.A. Moore - 2003 - Supplement to the Proceedings of the Aristotelian Society 77 (1):169-193.
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  30.  40
    The ineffability of God.Omar Fakhri - 2021 - International Journal for Philosophy of Religion 89 (1):25-41.
    I defend an account of God’s ineffability that depends on the distinction between fundamental and non-fundamental truths. I argue that although there are fundamentally true propositions about God, no creature can have them as the object of a propositional attitude, and no sentence can perfectly carve out their structures. Why? Because these propositions have non-enumerable structures. In principle, no creature can fully grasp God’s intrinsic nature, nor can they develop a language that fully describes it. On this account, the (...)
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  31. Ineffability, Ontology, and Method.Gustav Bergmann - 1960 - Philosophical Review 69 (1):18-40.
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  32.  9
    Ineffability and Nonsense.Peter Sullivan - 2003 - Supplement to the Proceedings of the Aristotelian Society 77 (1):195-223.
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  33.  78
    Ineffability in the Laotzu: The Taming of a Dragon.Dennis M. Ahern - 1977 - Journal of Chinese Philosophy 4 (4):357-382.
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  34. The Ineffable Soul.Zeno Vendler - 1994 - In The Mind-Body Problem: A Guide to the Current Debate. Cambridge: Blackwell.
     
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  35.  44
    Music, Nature and Ineffability.David Cooper - 2016 - Philosophia 44 (4):1257-1266.
    In the final chapter of his Ineffability and Religious Experience, Guy Bennett-Hunter proposes that the ineffable may be ‘bodied forth’ through works of art and ritual, and hence engage with our lives. By way of supporting this proposal, this paper discusses some relationships between experiences of music and of natural environments. It is argued that several aspects of musical experience encourage a sense of convergence or intimacy between human practice and nature. Indeed, these aspects suggest a codependence between culture (...)
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  36. Truth, Paradox, and Ineffable Propositions.James R. Shaw - 2013 - Philosophy and Phenomenological Research 86 (1):64-104.
    I argue that on very weak assumptions about truth (in particular, that there are coherent norms governing the use of "true"), there is a proposition absolutely inexpressible with conventional language, or something very close. I argue for this claim "constructively": I use a variant of the Berry Paradox to reveal a particular thought for my readership to entertain that very strongly resists conventional expression. I gauge the severity of this expressive limitation within a taxonomy of expressive failures, and argue that (...)
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  37.  20
    The Ineffabilities of Mysticism.James Kellenberger - 1979 - American Philosophical Quarterly 16 (4):307 - 315.
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  38. The Ineffable and the Ethical.Amia Srinivasan - 2018 - Philosophy and Phenomenological Research 96 (1):215-223.
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  39. Descriptive Ineffability Reconsidered.Anna Drożdżowicz - 2016 - Lingua 177:1-16.
    Ordinary competent language speakers experience difficulty in paraphrasing words such as ‘the’, ‘but’ or ‘however’ as compared to words such as ‘chair’ or ‘run’. The difficulty experienced in the first case is sometimes called descriptive ineffability. In recent debates about meaning types in pragmatics and philosophy of language, descriptive ineffability has been used as a test for the presence of expressive (as opposed to descriptive) meaning, or procedural (as opposed to conceptual) meaning. However, the notion of descriptive (...) is controversial and in need of further clarification. In this paper I provide two arguments that descriptive ineffability is not a good criterion for distinguishing between types of meaning. First, I show that the effability/ineffability divide does not line up with distinctions in meaning type. Second, I argue that several effability/ineffability patterns are best explained not by the meaning types of words but by differences in the range and scope of speakers’ metalinguistic ability to paraphrase, as it is shaped by experience throughout their lives. (shrink)
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  40.  33
    A Critical Pedagogy of Ineffability: Identity, Education and the Secret Life of Whatever.Derek R. Ford - 2014 - Educational Philosophy and Theory 46 (4):380-392.
    In this article I bring Giorgio Agamben’s notion of ‘whatever singularity’ into critical pedagogy. I take as my starting point the role of identity within critical pedagogy. I call upon Butler to sketch the debates around the mobilization of identity for political purposes and, conceding the contingent necessity of identity, then suggest that whatever singularity can be helpful in moving critical pedagogy from an emancipatory to a liberatory project. To articulate whatever singularity I situate the concept within the work in (...)
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  41. Transcendence, Ineffability and Nirvana: An Analysis of the Relation Between Religious Experience and Language According to Early Buddhism.Asanga Tilakaratne - 1992 - Dissertation, University of Hawai'i
    A popular view holds that religion necessarily involves a strong, 'non-rational' element. According to this view, which the present study calls the 'transcendent' interpretation of religion, in the heart of religion is the unknowable Transcendent which is ineffable . This view holds that transcendence and ineffability are the key characteristics of any religious experience. ;The problem with this interpretation of religion is that, it undermines the uniqueness of individual religions, and it attributes a uniform philosophy of reality and language (...)
     
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  42.  4
    The Ineffable Conservative Revolution: The Crisis of Language as a Motive for Weimar's Radical Right.Eliah Bures - forthcoming - Modern Intellectual History:1-25.
    This article provides a new look at Weimar Germany's Conservative Revolution by exploring its suspicion of conceptual and discursive language. It argues that Conservative Revolutionaries not only disdained intellectualism and public discourse; they also extolled their presumed opposites—instinct, intuition, self-evidence—as crucial ingredients in an “ineffable nationalism” which held that a true nation is based on unexpressed or difficult-to-articulate feelings and values. The origins of this ideology are found in a modernist crisis of representation and in sociological accounts of traditional “organic” (...)
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  43. Feyerabend on the Ineffability of Reality.Ian James Kidd - 2013 - In Asa Kasher & Jeanine Diller (eds.), Models of God and Other Ultimate Realities. Kluwer Academic Publishers. pp. 849-860..
    This paper explores the account of ‘ultimate reality’ developed in the later philosophy of Paul Feyerabend. The paper has five main parts, this introduction being the first. Part two surveys Feyerabend’s later work, locates it relative to his more familiar earlier work in the philosophy of science, and identifies the motivations informing his interest in ‘ultimate reality’. Part three offers an account of Feyerabend’s later metaphysics, focusing on the account given in his final book, Conquest of Abundance. Part four then (...)
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  44.  85
    Ineffability and Intelligibility: Towards an Understanding of the Radical Unlikeness of Religious Experience. [REVIEW]C. J. Arthur - 1986 - International Journal for Philosophy of Religion 20 (2/3):109 - 129.
    I do not for a moment question the fact that many people have experiences of a special type which may be termed “religious”, The extent to which religious experience may be regarded as a reasonably common phenomenon in present-day Britain is shown clearly by David Hay in his Exploring Inner Space, Harmondsworth 1982. that such experiences often involve reference to something which appears to display a radical unlikeness to all else and that they are therefore in some sense inexpressible. Doubtless (...)
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  45.  13
    Ineffable Experience.Jens Brockmeier - 2002 - Journal of Consciousness Studies 9 (9-10):9-10.
    This essay offers a reading of William James's The Varieties of Religious Experience that suggests considering religious experience as a cultural form and practice of 'transcendent' meaning construction. Following James, but also drawing on discussions in cultural psychology, anthropology, and philosophy, such meaning constructions are viewed as historically and culturally specific ways of transcending ordinary experience in an effort after 'deeper' meaning. While James's project is seen in the tradition of Geisteswissenschaft, outlining a hermeneutic human science, it is argued that (...)
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  46.  25
    Bocheński on Divine Ineffability.Roger Pouivet - 2013 - Studies in East European Thought 65 (1-2):43-51.
    Section 11 of Józef Bocheński’s The Logic of religion (1965), is devoted to the question of divine ineffability: Is it possible to speak of God? Bocheński shows that even if the assertion of God’s ineffability is not contradictory, it can be contested. Bocheński seems to think ineffabilism is based primarily on a confusion, viz., on the claim that faith is dependent on an extraordinary experience, and it is this extraordinary experience which is supposed to be ineffable. The ineffabilist (...)
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  47.  14
    L'ineffable Et L'Impossible.Laurent Lavaud - 2008 - Philosophie 96 (1):46.
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  48.  47
    Ineffability and Reflections: An Outline of the Concept of Knowledge.A. W. Moore - 1993 - European Journal of Philosophy 1 (3):285-308.
  49. Ineffable, Tacit, Explicable and Explicit: Qualifying Knowledge in the Age of “Intelligent” Machines.Charles Lowney - 2011 - Tradition and Discovery 38 (1):18-37.
    Harry Collins’ Tacit and Explicit Knowledge is engaged to clarify and expand the notions of tacit and explicit. A broader continuum for tacit knowledge and its indirectly or only partially explicable components is provided by complementing Collins’ exposition of tacit knowledge with a discussion of formal systems and Polanyi’s exposition of tacit knowing. Support is provided for Collins’ distinction between strings and language, mechanical modeling as a form of explication, and the notion that machines lack tacit knowledge and language. While (...)
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  50. Are There Ineffable Aspects of Reality?Thomas Hofweber - 2017 - Oxford Studies in Metaphysics 10.
     
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