By K. Johannesson
In theology and the philosophy of faith questions relating God's lifestyles are frequently understood and mentioned when it comes to metaphysical realism. Metaphysical realism, despite the fact that, is a philosophically untenable standpoint, in keeping with this examine. Its effect at the philosophy of faith is consequently frustrating. through the use of arguments provided through W.V. Quine, Hilary Putnam and William P. Alston the writer exhibits why metaphysical realism is a philosophically untenable viewpoint and what this suggests in terms of questions bearing on God's life. Drawing at the paintings of Putnam, Michael Dummett and Donald Davidson, the writer elaborates a non-metaphysical realist viewpoint that she recommends as a philosophically tenable replacement that may be utilized in theology and the philosophy of faith. Non-metaphysical realism, this research claims, encourages philosophers of faith to have interaction in a fruitful mirrored image on present-day difficulties because of the phenomenon of faith and of value to people residing in brand new society.
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Additional resources for God Pro Nobis: On Non-metaphysical Realism and the Philosophy of Religion
The fact that the religious adequacy of a certain philosophical position is frequently thought to be an argument in favor of that position stems, I argue, from a tendency on the part of many philosophers of religion to 67 Hick 1993: 7 METAPHYSICAL PHILOSOPHY OF RELIGION 37 take a stance on the basic questions of religion. That metaphysical philosophy of religion is often taken for granted implies, among other things, that the difference between standpoints in religion and standpoints in the philosophy of religion is not always properly discussed.
In this chapter, I will give a brief account of some of Quine's most disputed ideas and I will examine the ways in which these ideas relate to Putnam's criticism. I will describe what, in Quine's view, constitutes the indeterminacy of meaning, the inscrutability of reference and ontological relativity. On the basis of Quine's reflections, I will reconstruct and develop Putnam's criticism of metaphysical realism. In so doing I will base my arguments on some of Putnam's most well-known examples as well as on his disputed justmore-theory objection.
Nor will I argue that philosophy of religion must necessarily be tied to some form of realism. I imagine that we can, within philosophy of religion as well as within other disciplines, make use of various philosophically tenable realist, anti-realist and non-realist positions to answer the questions we choose to examine. Different philosophically tenable positions can be useful in relation to different issues and problems. Alexander George highlights the need to investigate and develop a number of different positions on the issues discussed in the realism debates, and he draws his reader's attention to our capacity to switch from one perspective to another.