Abstract
In the chapter on Neo-Realism in the second part of this book, we observed that early twentieth century British philosophy is characterized by a turn from metaphysics to science, and from idealism to realism. It was noted that in the work of Moore and Russell this turn is accompanied by an approach to philosophy which emphasizes the analysis of language. Russell’s background in logic and mathematics led him to focus on becoming as clear and precise as possible concerning the language in which metaphysical problems are discussed. Moore did not share Russell’s background in mathematics and logic and was more concerned with common sense and ordinary language, but he shared with Russell the goals of clarity and precision in the use of language. Moore and Russell continued to be interested in many traditional philosophical problems, but their approach to these problems through a careful analysis of language helped stimulate a more radical development in the work of Russell’s brilliant student, Ludwig Wittgenstein. Wittgenstein argued in his early work, Tractatus Logico-Philosophicus, that meaningful discourse is empirical in nature and that metaphysical questions fail to meet this standard of meaningfulness. What we cannot speak of meaningfully, he concludes, we must pass over in silence.
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Notes
Ludwig Wittgenstein, Tractatus Logico-Philosophicus (London: Routledge and Kegan Paul, 1961), p. 5. References in the following discussion of the Tractatus are to the numbered propositions.
Ludwig Wittgenstein, Philosophical Investigations (Oxford: Basil Blackwell, 1967), p. x.
Ibid., p. 20.
Ibid., p. 2.
Ibid., p. 3.
Ibid., p. 3.
Ibid., p. 31.
Ibid., p. 45.
Ludwig Wittgenstein, Lectures and Conversations on Aesthetics, Psychology and Religious Belief (Oxford: Blackwell, 1980), p. 56.
Alfred Jules Ayer, Language, Truth and Logic (London: Victor Gollancz, 1962), p. 31.
Ibid., p. 57.
Ibid., p. 58.
Ibid., p. 103.
Ibid., p. 119.
This appears in the General Introduction to the volumes edited by Gregor Smith. See New Essays in Philosophical Theology mentioned in note 16.
Antony Flew, R.M. Hare, Basil Mitchell, ‘Theology and Falsification’, in Antony Flew and Alasdair Maclntyre, New Essays in Philosophical Theology (London: SCM Press, 1955), p. 98.
R.M. Hare, Basil Mitchell, ‘Theology and Falsification’, in Antony Flew and Alasdair Maclntyre, New Essays in Philosophical Theology (London: SCM Press, 1955) Ibid., p. 98.
R.M. Hare, Basil Mitchell, ‘Theology and Falsification’, in Antony Flew and Alasdair Maclntyre, New Essays in Philosophical Theology (London: SCM Press, 1955) Ibid., p. 99.
Antony Flew, The Presumption of Atheism (London: Elek/Pemberton, 1976), p. 15.
Ibid., p. 22.
New Essays, p. 101.
Ibid., p. 103.
Basil Mitchell, The Justification of Religious Belief (London: Macmillan, 1973), p. 45.
Ibid., p. 115.
E.L. Mascall, Words and Images: A Study in Theological Discourse (London: Darton, Longman and Todd, 1957), p. 30.
Ibid., p. 34.
Ibid., pp. 75–76.
Ibid., p. 108.
John Wisdom, Problems of Mind and Matter (Cambridge: Cambridge University Press, 1963), p. 3.
John Wisdom, ‘Gods’, in Logic and Language, first series (Oxford: Basil Blackwell, 1952), p. 187. At about the same time (1941) Rudolf Bultmann published his controversial article, ‘New Testament and Mythology’, in which he argues in a related way that there is nothing specifically Christian in the mythical world view of the New Testament, and that it would be senseless and impossible for Christian preaching to accept it as true. Bultmann’s work is discussed further in the chapter on Existential Philosophy.
John Wisdom, ‘Gods’, p. 194.
Ibid., p. 197.
Ibid., p. 192.
R.B. Braithwaite, An Empiricist’s View of the Nature of Religious Belief (Cambridge: The University Press, 1955), pp. 32–33.
Ibid., p. 16.
Stephen Toulmin, Ronald Hepburn and Alasdair Maclntyre, Metaphysical Beliefs (London: SCM Press, 1970), p. 192.
Ronald Hepburn and Alasdair Maclntyre, Metaphysical Beliefs (London: SCM Press, 1970) Ibid., p. 201.
See the selection from J.L. Austin in Ian Ramsey, ed., Words About God (New York: Harper and Row, 1971), p. 154.
Ibid., p. 161.
Ibid., pp. 161–162.
Rudolf Bultmann, Jesus Christ and Mythology (New York: Charles Scribner’s Sons, 1958), p. 69. See Donald Evans, The Logic of Self-Involvement (London: SCM Press, 1963), p. 11.
Donald Evans, The Logic of Self-Involvement, p. 251.
Ian Ramsey, Religious Language (London: SCM Press, 1957), p. 14. For a somewhat related theory, see Willem Zuurdeeg, An Analytical Philosophy of Religion (Nashville: Abingdon Press, 1958).
Ibid., p. 15.
Ibid., p. 36.
John Baillie, The Sense of the Presence of God (Oxford: Oxford University Press, 1962), p. 72. Baillie is discussed in more detail in the chapter on Neo-Realism in part two of this book.
Ian Ramsey, Religious Language, p. 47.
Ibid., p. 61.
Ian Ramsey, Models and Mystery (London: Oxford University Press, 1964), pp. 9–10.
Ibid., p. 15.
Ibid., pp. 16–17.
Ibid., pp. 52–53.
Ibid., p. 58.
Ibid., p. 60.
Janet Martin Soskice, Metaphor and Religious Language (Oxford: Oxford University Press, 1985), p. 49.
Ibid., pp. 50–51.
Ibid., p. 95.
Ibid., p. 132.
Ibid., p. 140.
Ibid., p. 151.
Flew and MacIntrye, New Essays, pp. 28–29.
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Long, E.T. (2000). Philosophical Analysis. In: Twentieth-Century Western Philosophy of Religion 1900–2000. Handbook of Contemporary Philosophy of Religion, vol 1. Springer, Dordrecht. https://doi.org/10.1007/978-94-011-4064-5_14
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