By Andy F. Sanders
This assortment offers a severe dialogue and exploration of the past due D.Z. Phillips' contemplative method within the philosophy of faith. What are the most features of this ground-breaking technique, that is encouraged via thinkers like Kierkegaard and Wittgenstein and intended as a major, serious substitute to the mainstream approach of doing philosophy of faith? what's its target, whether it is intentionally heading off apology and defence of religion? How does Phillips' method relate to systematic, old and empirical theology and is it rather as 'neutral' as he claims it to be? Or is he, possibly, a undeniable type of theologian? What are the results of his contemplative philosophy for imperative problems with non secular existence at the present time, similar to petitionary prayer, the wish of 'eternal lifestyles' and radical non secular variety? The essays of six individual students from 5 varied countries seriously and sympathetically handle those questions and are answered to by means of Phillips in essays of his personal, written in brief earlier than his unexpected loss of life in July 2006.
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Extra info for D.Z. Phillips' Contemplative Philosophy of Religion
In these contexts, I agree entirely with Conant when he emphasized that the ethical demands of enquiry are no less present, for example, in the Tractatus, when Wittgenstein is discussing logic, than when he is discussing ethics. The ethical is present on every page of the work. What is more, Wittgenstein’s different assessment of Frege and Russell, in their discussion of issues in logic, cannot be understood without bringing in the difference in the way they treated philosophical difﬁculties. 43 The second thing I want to say is that I do not want to deny that there are internal relations between contemplative philosophy and a way of living, but am extremely wary and dubious of attempts at connecting philosophy and ways of living beyond these internal relations.
I had accused Nielsen of falling to the lure of a philosophy of life. p. 999). Kai Nielsen, Alison Denham and Stephen Mulhall differ, as philosophers, in all sorts of ways, but their remarks exemplify the therapeutic spirit which Wittgenstein thought was a barrier to an understanding of his contemplative task. Rush Rhees captures that spirit as follows: The people who argued with Socrates and Plato may have thought that language was just a collection of techniques, and that that was what understanding is: ‘knowing the technique …’ Is understanding just competence?
Philosophical Investigations 25:1 (2002), 20–32. 17 For my criticisms of psychoanalysis see Ch. 8 of my Religion and the Hermeneutics of Contemplation, Cambridge: Cambridge University Press, 2001. For my criticisms of romanticism see ‘Winch and Romanticism’, Philosophy 77:300 (2002), 261–79. For my most recent criticism of accounts of Christianity see Recovering Religious Concepts, Basingstoke: Macmillan and St. Martin’s Press, 2000; Religion and Friendly Fire, Aldershot: Ashgate, 2004; and The Problem of Evil and the Problem of God, London: SCM Press, 2004.
D.Z. Phillips' Contemplative Philosophy of Religion by Andy F. Sanders