Explain the problems of religious language essay

For convenience, let us call these realism-relevant concepts. In his discussion of analogy, Aquinas outlines the following points: 1 Human beings name things as they know them Aquinas, Ia. Dionysius, [c.

religions and their languages

P4: "The key is placed near the bar;" this is now directly verified by our observation. For example, a human being can know a particular fact and God can know that same fact. This approach has become known as eschatological verification.

Wittgenstein on religion

Solutions to the Problem Historically, there have been at least four different solutions to the problem of religious language. Speakers accept but do not believe what they say when engaging in religious discourse. Maimonides, Moses. However, the belief that there is no creator God is not a reason for giving naturalistic truth-conditions to 1 ; it is a reason for thinking that 1 is false. There remains the further question of what speakers mean when they use religious sentences. For anyone with a basic education in science, Rey contends, it is obvious that religious claims are false. What are the intentions expressed by different religious statements? New York: Routledge Press, Intuitively, it seems that there must be such conditions if the meaning of the expression remains the same when it is used in different contexts. When God is the subject matter, expressions undergo a suitable ad hoc loosening as part of normal, literal communication. What of religious language? Revolutionary religious fictionalism is not a theory of religious language—it is not a position on what speakers actually mean—but instead a revisionary proposal that is usually offered in response to error theory about religion.

William J. The application to theological statements of Tillich's other "main characteristics of every symbol,"13 summarized above, raises further questions.

religious language cognitive noncognitive

In general, revolutionary fictionalism is motivated by the wish to continue to receive the social and other benefits of engagement with a religion without commitment to its truth. A symbol "opens up levels of reality which otherwise are closed to us" and at the same time "unlocks dimensions and elements of our soul"8 corresponding to the new aspects of the world that it reveals.

Equivocal Language Maimonides, like Aquinas, is committed to the doctrine of divine simplicity, as it is described in Section 1 above. Tillich is insisting that we do not use human language literally, or univocally, when we speak of the ultimate.

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Language, Religious