Wittgenstein within the Philosophy of Religion

Carroll, Thomas D.

doi:10.1057/9781137407900

Cited by 28 publications

(3 citation statements)

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“…The positivists wanted to base meaningful language on so-called "protocol statements" directly describing given experience, the terms of which are fixed by such a process of ostensive definition (for example, christening a color as "red"). Since these given experiences are subjective and "private", 2 See Carroll (2016), Gomulka (2021), Graham (2014), Holland (1956), Keeling and Mario (1977), Malcolm (1964Malcolm ( , 1993, Nielson and Philips (2005), Philips (1965Philips ( , 1970Philips ( , 1976, Rhees (1997), Richter (2001), Winch (1987), and Wisdom (1945).…”

Section: Wittgensteinmentioning

confidence: 99%

Islamski Wittgensteinovski fideizam?

Moad

2022

EuJAP

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This paper examines recent deployments of Wittgenstein’s thought, by Mustafa (2018) and Asad (2020), in defense of the Islamic “traditionalism” of Ibn Taymiyyah and the Hanbali school. I will briefly summarize the key features of Wittgenstein’s thought crucial to this, and then examine their ramifications. I argue that Wittgenstein’s position actually undermines any claim to interpretive authority, whether of the “rationalist” or salafi “traditionalist” sort. Secondly, the approach to religious language most commonly associated with Wittgenstein—so-called “Wittgensteinian Fideism” may pose bigger problems for traditionalists than the influence of classical philosophy or “rationalist” theological responses to modern skeptical challenges.

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Section: Wittgensteinmentioning

confidence: 99%

Islamski Wittgensteinovski fideizam?

Moad

2022

EuJAP

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“…At times, the lineage of a term may be helpful for resolving philosophical problems concerning the term. For more on this use of genealogy in conceptual analysis, see Carroll 2008 and2014. resemblance. But what exactly does that mean?…”

Section: Critical Studies Of "Religion"mentioning

confidence: 99%

Wittgenstein and Ascriptions of “Religion”

Carroll¹

2019

Interpreting Interreligious Relations With Wittgenstein: Philosophy, Theology and Religious Studies

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Recent years have seen an increasing amount of studies of the history of the term "religion" and how it figures in conceptions of "the secular" and of cultural differences generally. A recurrent theme in these studies is that "religion" carries associations with Protestant Christianity and thus is not as universal a category as it might appear. The aim of this paper is to explore some resources in Wittgenstein's philosophy to obtain greater clarity about the contexts of ascription of religion-status to various phenomena and thus to gain perspective on claims made by scholars who investigate the genealogy of the term. While there is good reason to be circumspect about uncritical use of the term "religion" (no less in philosophizing about religions or conducting interreligious dialogue), I argue that instead of abandoning the term or proffering a critical theory of religion, investigation of ascriptions of religion will help philosophers to perceive more clearly the social dynamics that have led to someone or thing being called religious and thus avoid equivocations that could obstruct the ends of philosophical inquiry or dialogue.

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“…Some, such as Monk, contend that Wittgenstein's philosophy and life were not separable, that one can see Wittgenstein's philosophical priorities in his life and that his philosophical activity was frequently evident beyond the boundaries of his texts. In fact, even 24 Wittgenstein's tendency to return to and rework ideas in manuscript form can be seen as an example of the pursuit of clarity, or "ethic of perspicuity" (Carroll 2014) See Phillips (1999) for a negative view and Conant (2001) for a positive assessment. 24 exacting standards for expression extended most intensely to his own assessment of what he himself had expressed.…”

Section: Comparing Philosophical Practicesmentioning

confidence: 99%

Wittgenstein and the Xunzi on the Clarification of Language

Carroll

2018

Dao

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Broadly speaking, language is part of a social activity in both Wittgenstein and Xunzi 荀⼦, and for both clarification of language is central to their philosophical projects; the goal of this article is to explore the extent of resonance and discord that may be found when comparing these two philosophers. While for Xunzi, the rectification of names (zhengming 正名) is anchored in a regard for establishing, propagating, and/or restoring a harmonious social system, perspicuity is for Wittgenstein represented as a philosophical end in itself. The article ventures study in particular the themes of perspicuity and aspect-perception in Wittgenstein together with the topics of correcting names and the cultivation of the heart-mind (xin ⼼) in the Xunzi. The A previous version of this article was read at the 2015 meeting of the International Society for Chinese Philosophy in Hong 1 Kong. I am thankful to attendees for questions that have helped improve my thinking with respect to these philosophical traditions. In particular, I am grateful for discussions with Li Puqun. I am also indebted to anonymous reviewers for detailed feedback that has helped focus my argument. Remaining problems or infelicities belong to their author.

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Wittgenstein within the Philosophy of Religion

Cited by 28 publications

References 0 publications

Islamski Wittgensteinovski fideizam?

Islamski Wittgensteinovski fideizam?

Wittgenstein and Ascriptions of “Religion”

Wittgenstein and the Xunzi on the Clarification of Language

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