By K. Johannesson
ISBN-10: 904291856X
ISBN-13: 9789042918566
In theology and the philosophy of faith questions bearing on God's life are usually understood and mentioned when it comes to metaphysical realism. Metaphysical realism, besides the fact that, is a philosophically untenable viewpoint, in accordance with this learn. Its impression at the philosophy of faith is consequently complex. by utilizing arguments provided by means of W.V. Quine, Hilary Putnam and William P. Alston the writer exhibits why metaphysical realism is a philosophically untenable standpoint and what this suggests by way 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 learn claims, encourages philosophers of faith to have interaction in a fruitful mirrored image on present-day difficulties brought on by the phenomenon of faith and of significance to people dwelling in modern-day society.
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Extra info for God Pro Nobis: On Non-metaphysical Realism and the Philosophy of Religion
Example text
McFadyen 1993 Donovan 1994: 2, 4, 8 68 69 70 71 72 METAPHYSICAL PHILOSOPHY OF RELIGION 39 either assert or deny that God-in-Godself exists. However, we can still talk meaningfully about whether the God we can describe and (possibly) experience as existing; in other words, we can talk about whether or not there is a God-for-us. In formulating non-metaphysical realism, I will show that we can reject metaphysical realism without rejecting the possibility that our utterances about God-for-us can be statements about a shared independent reality, statements which may be evidence-transcendent truths.
Both realist and anti-realist positions alike are defended by supporters who argue that these are religiously adequate positions. Consequently, I argue, the realism debates reflect the religious standpoints of the participants to a far greater extent than what is helpful. My work, it is hoped, will help to make the realism debate in the philosophy of religion more philosophically oriented. 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.
It is outside of our conceptual systems. We cannot describe what reality is like in itself but we can refer to this reality-in-itself. We can assert that it exists. Although Hick uses Kantian terms and concepts to outline his idea of metaphysical realism, it is by no means obvious that Kant himself was a metaphysical realist. 1 will not examine Kant's stance on metaphysical realism but I will focus on the ways in which Kant's distinction between reality-in-itself and reality as humanly perceived has been and is understood or presupposed by many philosophers of religion in their reflections.
God Pro Nobis: On Non-metaphysical Realism and the Philosophy of Religion by K. Johannesson
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