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Sebastian Gäb
Ludwig Maximilians Universität, München
  1.  4
    Einfachheit und Wahrscheinlichkeit: Swinburnes c-induktive Argumente für die Existenz Gottes.Sebastian Gab - 2010 - Conceptus: Zeitschrift Fur Philosophie 39 (95):85-110.
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  2. Harald Seubert, Religion. [REVIEW]Sebastian Gäb - 2011 - Philosophisches Jahrbuch 118 (1):158.
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  3. 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, ‘ineffability’ is ambiguous, too, (...)
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  4.  71
    Languages of Ineffability. The Rediscovery of Apophaticism in Contemporary Analytic Philosophy of Religion.Sebastian Gäb - 2020 - In Sebastian Hüsch (ed.), Negative Knowledge. Tübingen: Narr Francke. pp. 191-206.
    I present and discuss recent work in analytic philosophy of religion on apophaticism and divine ineffability. I focus on three questions: how can we call God ineffable without contradicting ourselves? How can we refer to an ineffable God? What is the point of talking about an ineffable God?
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  5. Mysticism Without Concepts.Sebastian Gäb - 2021 - International Journal for Philosophy of Religion 89:1-14.
    It has often been claimed, e.g. by William James or Aldous Huxley, that mystical experiences across times and cultures exhibit a striking similarity. Even though the words and images we use to describe them are different, underneath the surface we find a common experiential core. Others have rejected this claim and argued that all experiences are intrinsically shaped by the mystics’ pre-existing religious concepts. Against these constructivist objections, I defend the idea of a common core by arguing that even if (...)
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  6.  36
    On Behalf of Pascal: A Reply to Le Poidevin.Sebastian Gäb - 2020 - European Journal for Philosophy of Religion 12 (3):189-196.
    When we were on the subway back from his lecture, I said to Robin: “I’m not sure there actually are any religious fictionalists.” We keep talking about them in papers and lectures, acting as if fictionalism in religion is a real possibility, but to be honest, I haven’t been able to spot one in the wild so far. The only potential candidate who comes to mind is Don Cupitt, who wrote things like: “I still pray and love God, even though (...)
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  7. Person und Identität.Sebastian Gäb, Dominic Harion & Peter Welsen (eds.) - 2018 - S. Roderer.
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  8. Religiöse Sprache.Sebastian Gäb - 2019 - In Klaus Viertbauer & Georg Gasser (eds.), Handbuch Analytische Religionsphilosophie. Akteure – Diskurse – Perspektiven. Metzler. pp. 208-220.
    Die Bedeutung religiöser Sprache gehört von Beginn an zu den Themen analytischer Religionsphilosophie. Ihre Anfangsjahre sind geprägt von der Debatte um den hauptsächlich von Alfred Ayer in seinem programmatischen Buch Language, Truth and Logic und von Rudolf Carnap erhobenen positivistischen Sinnlosigkeitsvorwurf: Religiöse Sätze sind nicht empirisch verifizierbar und damit kognitiv sinnlos. Diese Auseinandersetzung mit dem Logischen Empirismus bestimmt die Debatten der Nachkriegszeit. Während Antony Flew den Einwand auf der Basis des Begriffs der Falsifikation neu formuliert, entwickeln Richard Braithwaite, Richard Hare, (...)
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  9.  32
    Ricoeurs Theorie der Metapher. Anmerkungen aus analytischer Perspektive.Sebastian Gäb - 2015 - In Peter Welsen & Dominic Harion (eds.), Der lange Weg der Interpretation. Perspektiven auf Paul Ricoeurs hermeneutische Phänomenologie. Regensburg, Deutschland: pp. 87-104.
    Presents Ricoeurs theory of metaphor as an attempt to give a conceptual analysis of metaphor and discusses various criticisms.
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  10.  2
    Religion und Pluralität.Sebastian Gäb (ed.) - 2020 - Kohlhammer.
  11. Realismus und unübersetzbare Sprachen.Sebastian Gäb - 2018 - Zeitschrift für Philosophische Forschung 72 (3):382-409.
    This paper argues against Davidson’s claim that there is no distinction between conceptual schemes and their content and derives the implications for the debate on realism and antirealism. Starting from a semantic conception of realism, I discuss Davidson’s argument against conceptual schemes and untranslatable languages. I argue that the idea of an untranslatable language is consistent since language attribution is essentially normative. Untranslatable languages are metaphysically possible, but epistemically unrecognizable. This leads to a Berkeleyan argument against antirealism: if antirealism is (...)
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  12. Why Do We Suffer? Buddhism and the Problem of Evil.Sebastian Gäb - 2015 - Philosophy Compass 10 (5):345-353.
    This paper explains the Buddhist concept of suffering and its relation to the Christian problem of evil. Although there is no problem of evil in Buddhism, the Buddhist understanding of the origin and causes of suffering will help us to find new approaches to the problem of evil. More specifically, I argue that the concept of evil can be interpreted in terms of dukkha; that the existence of suffering or dukkha is necessarily inevitable for finite beings, given the metaphysical structure (...)
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  13. Metaphor and Theological Realism.Gäb Sebastian - 2014 - European Journal for Philosophy of Religion 6 (1):79-92.
    In this paper, I argue that there are indispensable and irreducible metaphors in religious language and that this does not threaten a realist interpretation of religion. I first sketch a realist theory of religious language and argue that we cannot avoid addressing the problems metaphor poses to semantics. I then give a brief account of what it means for a metaphorical sentence to be true and how metaphors can refer to something even if what they mean is not expressible in (...)
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