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Are science and religion in accord or are they diametrically
opposed to each other? The common perspectives-for or against
religion-are based on the same question, "Do religion and science
fit together or not?" These arguments are usually stuck within a
preconceived notion of realism which assumes that there is a 'true
reality' that is independent of us and is that which we discover.
However, this context confuses our understanding of both science
and religion. The core concern is not the relation between science
and religion, it is realism in science and religion. Wittgenstein's
philosophy and developments in quantum theory can help us to untie
the knots in our preconceived realism and, as Wittgenstein would
say, show the fly out of the bottle. This point of view changes the
discussion from science and religion competing for the discovery of
the 'true reality' external to us (realism), and from claiming that
reality is simply whatever we pragmatically think it is
(nonrealism), to realizing the nature and interdependence of
reality, language, and information in science and religion.
The unique character of Rudolf Bultmann's thought has been missed
by many traditional studies that cast him in exegetical or
hermeneutic frameworks. His methods of source criticism and his
concept of 'demythologizing'have led some to reject his thought in
toto, otherstolabel him as a subjectivist. Tim Labron steps out of
such traditional studies by reading Bultmann as a unique scholar
and leading to the keys that unlockthe distinct character of
Bultmann's thought, namely, John 1,14 and the principle of
justification by faith.Bultmann uses them in aparallel function -
to burn the traditional subject-object hierarchies and self-made
foundationsto the ground. Labron shows the implications this hadfor
theology, religious studies and philosophy.
Wittgenstein once said, "I cannot help seeing every problem from a
'religious point of view'. "However, since he never advocated any
one religion many people have wondered just what this religious
point of view could be. This book answers this question by
clarifying the overall nature(s) of his philosophies (the early and
the later) and then by exploring the idea of a religious point of
view as an analogy for a philosophy. As a result, the author
reveals the concordance between the later Wittgenstein and central
aspects of Hebraic thought. Although perhaps this ought not to be
surprising (Wittgenstein himself described his thought as "one
hundred per cent Hebraic"), the truth of the matter has been
obscured by popular supposition that Wittgenstein was anti-Semitic.
This is a unique guide to Wittgenstein's philosophy and how it fits
with theology. Does Wittgenstein's philosophy lead to atheism? Is
it clearly religious? Perplexingly, both of these questions have
been answered in the affirmative. Despite the increasing awareness
and use of Wittgenstein's philosophy within theological circles the
puzzle persists: 'Does his philosophy really fit with theology?' It
is helpful to show that Wittgenstein has no agenda towards atheism
or religious belief in order to move ahead and properly discuss his
philosophy as it stands. A study of Wittgenstein's key concepts of
logic and language in his major works from the "Tractatus
Logico-Philosophicus" to the "Philosophical Investigations" and "On
Certainty" reveals how he came to see in his later work that
meaning is not simply intuitive or a consequence of solitary
empirical investigation; rather, meaning is shown in how words are
woven into the community of concrete life practices.A discussion of
Christology and Luther's distinction between the theologian of
glory and the theologian of the cross provide clear theological
analogies for Wittgenstein's later philosophy. It also provides
important footing to show - through examples of scripture, liturgy
and practice - that Wittgenstein's philosophy is a useful tool that
can fit with theology. "The Philosophy and Theology" series looks
at major philosophers and explores their relevance to theological
thought as well as the response of theology.
This book provides an in-depth and rigorous examination of key
20th-century American thinker, Paul Holmer; his work in both
theology and philosophy; and his under-explored writings on
Kierkegaard and Wittgenstein. On Paul Holmer identifies what is
singular and significant about Holmer's work and celebrates his
capacity to cut through conventional classifications and
categories. It introduces readers to his thought through
discussions of key issues, such as: philosophical theology, faith
and reason, the church, society, science, culture, scripture and
education. Rallying against the obfuscating methods of contemporary
theology and philosophy, Holmer's thought is an important
corrective to literal and absolutest thinking, and continues to be
a unique voice in theological and philosophical debates today.
The unique character of Rudolf Bultmann's thought has been missed
by many traditional studies that cast him in exegetical or
hermeneutic frameworks. His methods of source criticism and his
concept of 'demythologizing' have led some to reject his thought in
toto, others to label him as a subjectivist. Tim Labron steps out
of such traditional studies by reading Bultmann as a unique scholar
and leading to the keys that unlock the distinct character of
Bultmann's thought, namely, John 1,14 and the principle of
justification by faith. Bultmann uses them in a parallel function -
to burn the traditional subject-object hierarchies and self-made
foundations to the ground. Labron shows the implications this had
for theology, religious studies and philosophy.
Wittgenstein once said, 'I cannot help seeing every problem from a
religious point of view'. However, since he never advocated any one
religion many people have wondered just what this religious point
of view could be. This book answers this question by clarifying the
overall nature(s) of his philosophies (the early and the later) and
then by exploring the idea of a religious point of view as an
analogy for a philosophy. As a result, the author reveals the
concordance between the later Wittgenstein and central aspects of
Hebraic thought. Although perhaps this ought not to be surprising
(Wittgenstein himself described his thought as 'one hundred per
cent Hebraic'), the truth of the matter has been obscured by
popular supposition that Wittgenstein was anti-Semitic.
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