Wittgenstein and Theology (Philosophy & Theology) by Tim Labron

By Tim Labron

Does Wittgenstein's philosophy result in atheism? Is it basically spiritual? Perplexingly, either one of those questions were replied within the affirmative. regardless of the expanding understanding and use of Wittgenstein's philosophy inside theological circles the puzzle persists: 'Does his philosophy particularly healthy with theology?' it truly is important to teach that Wittgenstein has no schedule in the direction of atheism or non secular trust with a purpose to flow forward and correctly talk about his philosophy because it stands. A learn of Wittgenstein's key suggestions of common sense and language in his significant works from the Tractatus Logico-Philosophicus to the Philosophical Investigations and On walk in the park finds how he got here to determine in his later paintings that which means isn't easily intuitive or a final result of solitary empirical research; particularly, that means is proven in how phrases are woven into the group of concrete lifestyles practices. A dialogue of Christology and Luther's contrast among the theologian of glory and the theologian of the go supply transparent theological analogies for Wittgenstein's later philosophy. It additionally offers vital proof to show—through examples of scripture, liturgy, and practice—that Wittgenstein's philosophy is an invaluable instrument which may healthy with theology.

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Extra info for Wittgenstein and Theology (Philosophy & Theology)

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That propositions link with the world and that language and reality have a common structure is evident, but propositions do not and cannot explain this relationship. To be able to explain it would involve the impossible task of stepping outside logic and the world with our propositions. The connection between language and the world is one of a pre-established harmony and Wittgenstein calls this shown but unspeakable link between language and reality ‘logical form’. 37 Wittgenstein and Theology It is important to see that logical form is not an addition to propositions and reality, as if it is a third category that acts as some kind of glue to hold everything together; rather, it is simply shown in this relationship.

In contrast to ostensive definitions, Wittgenstein notes, we ‘could not apply any rules to a private transition from what is seen to words. ’90 In other words, we understand words by referring to something, so if language were abstracted from our everyday lives it would make no difference what is said, so nothing is understood. Hence, in contrast to private ostensive definitions, Wittgenstein remarks: ‘How do I know this colour is red? ’91 Learning English is an activity, it is not a recollection of innate knowledge or frameworks, nor is it simply a theory.

Although Descartes grants that there is an external world, the foundation he builds from is not the external world. He concludes that there is knowledge of the external world by beginning with the foundation of his mind. Descartes moves from what he regards as the probable basis of the scholastic arguments to premises whose truth we can intuit; meaning, for Descartes, that which is rationally apprehended in contrast to that which is seen with ones eyes. He says, by ‘intuition’ I do not mean the f luctuating testimony of the senses or the deceptive judgment of the imagination as it botches things together, but the conception of a clear and attentive mind, which is so easy and distinct that there can be no room for doubt about what we are 27 Wittgenstein and Theology understanding .

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