Beyond Legitimation: Essays on the Problem of Religious by Donald Wiebe

By Donald Wiebe

The early essays during this quantity continue at the assumption compatibility procedure could be formed that may not in simple terms deliver spiritual wisdom claims into concord with medical claims yet also will exhibit there to be a basic similarity of strategy in spiritual and clinical pondering. they don't seem to be, even if, unambiguously profitable. therefore Professor Wiebe units out within the succeeding essays to hunt an figuring out of the religion/science courting that doesn't suppose they have to be appropriate. That exam, within the base line, finds a basic contradiction within the compatibility approach development programme which greater than means that spiritual trust (knowledge) is past legitimation.

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Observation, that is, is not pure sensation but is, rather, 'theory-laden' and so a function of the mind as well as eye. Seeing is always an interpretive undertaking. As Hanson put it, 'there is more to seeing than meets the eyeball'. 21 Popper refers to this as the 'transcendence' inherent in all description. 22 And Lakatos rejects this 'naturalistic doctrine of observation', pointing out that there is no natural borderline between theoretical and observational propositions. 23 Lakatos furthermore, quite rightly, points out that one cannot prove a factual proposition from experience.

41 Therefore, as James A. ' 42 And to deny that science does provide us with reliable knowledge of the world in which we live, or to deny that religious devotees consider their theological claims to hold ontological/ metaphysical import, is I think, unreasonable. 43 As a result, theologians must recognize, as R. 44 And with this note I shall conclude. Contrary to Diamond's Wittgensteinian intuitions, let me reiterate, I think it obvious that with respect to the question of the cognitivity of religious utterances the issues are clearly, precisely and correctly formulated by Flew.

1 This is not the kind of topic one expects to be discussed in the philosophical theology of the eighties. And it is obvious that Diamond anticipated the possibilities of such a response for he attempts to persuade the reader that he has found a 'fresh perspective' on Wisdom's work that makes this 'rehash' not only acceptable but necessary and important in the fight against positivism. 2 That fresh perspective derives from Diamond's apparently recent 'insight/discovery' that Wisdom's 'Gods' concerns the question of the cognitive status of 'God-talk' and that cognitivity is a positivist issue.

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