Religion and the Hermeneutics of Contemplation by D. Z. Phillips

By D. Z. Phillips

D.Z. Phillips argues that intellectuals needn't see their activity as being for or opposed to faith, yet as one in all realizing it. What stands within the approach of this activity is bound methodological assumptions approximately what inquiry into faith needs to be. starting with Bernard Williams on Greek gods, Phillips is going directly to research those assumptions within the paintings of Hume, Feurerbach, Marx, Frazer, Tylor, Marett, Freud, Durkheim, Lévy-Bruhl, Berger and Winch. the end result exposes confusion, but additionally offers logical house to non secular trust and indicates how the educational research of faith may well go back to the contemplative activity of doing conceptual justice to the area. faith and the Hermeneutics of Contemplation extends in vital methods D.Z. Phillips' seminal 1976 booklet faith with out rationalization. it will likely be of curiosity to students and scholars of philosophy, anthropology, sociology and theology.

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But when someone says, `There is a box in the room', `The box is red', or `Thou art God', he is not saying anything about the meaning of concepts, but is saying what is in the room, describing the colour of a box, and responding to God in a confession. Harvey asks ®ve questions about conceptual frameworks or grids. If we ask these same questions of concept-formation instead, I think we'll ®nd that discussing them advances further our understanding of the sense in which philosophy is concerned with the life of our concepts.

These are sometimes called grids or frameworks, and the dif®culty is that they, too, are often regarded as interpretations, or ways in which we organise our experience, so giving rise to our familiar dif®culties. For those who think in this way, science will be said to be one such grid or framework, and religion will be said to be another. All our relations to the world, on this view, will be said to be scheme-bound. Once a multiplicity of frameworks or grids is admitted, it may seem as though the issue of the truth or falsity, adequacy or inadequacy, of a particular framework or grid is bound to arise.

See Peter Winch, `Darwin and Contradiction' in Trying to Make Sense, Oxford: Blackwell 1987. See Edmund Gosse, Father and Son, Harmondsworth: Penguin Books 1970. Concept-formation 21 see Genesis in competition with science, and do not think, for example, that a scienti®c explanation of the dawn con¯icts with seeing the dawn as God's gift of a day. Winch's point about the particularity of the contradictions does not deny that more general tensions may exist between science and religion in a culture.

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