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There is within all theological utterances something of the ridiculous, perhaps more so in Christianity, given its proclivity for the paradoxical and the childlike. Few theologians are willing to discuss how consent to the Christian doctrine often requires a faith that goes beyond reason. There seems to be a fear that the association of theology with the absurd will give fuel to the sceptic's refrain: 'You can't seriously believe in all that nonsense.' Josephine Gabelman considers the legitimacy of the sceptic's objection and explores the possibility that an idea can be contrary to rationality and also true and meaningful using the systematic analysis of central stylistic features of literary non sense such as Lewis Carroll's Alice stories. Gabelman sets up a nonsense theology by considering the practical and evangelical ramifications of associating Christian faith with nonsense literature and, conversely, the value of relating theological principles to the study of literary nonsense.Ultimately, Gabelman says, faith is always a risk and a strictly rational apologetic misrepresents the nature of Christian truth.
Explores a number of themes in the psychology of philosophy.
What do the whimsical writings of Dr. Seuss have in common with near-death experiences? The answer is that nonsense writing and spiritual experiences seem to defy all logic and yet they both can make a powerful personal impact. In this book, New York Times bestselling author Dr. Raymond Moody shares the groundbreaking results of five decades of research into the philosophy of nonsense, revealing dynamic new perspectives on language, logic, and the mystical side of life. Explore the meaningful feelings that accompany nonsense language and learn how engaging with nonsense can help you on your own spiritual path. Discover how nonsense transcends classical logic, opening the doorway to new spiritual and philosophical breakthroughs. With dozens of examples from literature, comedy, music, and the history of religion, this book presents a unique new approach to the mysteries of the human spirit.
WITTGENSTEINS CONCEPTION OF PHILOSOPHY was first published in 1969 by Basil Blackwell Publishers, the official publisher of Wittgensteins works. It was intended to be a clear and concise introduction to Wittgensteins whole philosophy that corrects many basic misunderstandings of Wittgenstein at the time. After all these years, many scholars still regard it as the best introduction to Wittgenstein. We are reprinting this book and making it available electronically. In addition, we are appending here the authors last words on Wittgenstein: BEYOND MARX AND WITTGENSTEIN: A Confession of a Wittgensteinian Marxist Turned Taoist, a talk given in an international symposium on Marx and Wittgenstein held at Trinity College, Cambridge, UK, in 1999 and later published as the concluding chapter of the book: MARX AND WITTGENSTEIN: KNOWLEDGE, MORALITY AND POLITICS, edited by Gavin Kitchen and Nigel Pleasants, published by Routledge, 2002.
Explores the cognitive possibilities of nonsense, literary and philosophical, from Kant to Carroll, from examinations of Asperger's to the waking state.
Bundel opstellen over nonsensliteratuur, bepaalde aspecten daarvan en over het werk van bepaalde auteurs binnen het genre.
Many have observed how Wittgenstein's later philosophy illuminates the philosophy of religion. Rarely, however, have they paid attention to his early philosophy. Those who have argued that Wittgenstein refuted his early positions in his later work. This book proves otherwise. The proof is found in the answer to an important, but largely ignored, question: what is the relation of Wittgenstein's discussion of logic to his discussion of religion and ethics in the early work? Lazenby's answer is that Wittgenstein, in his discussion of logic, describes the boundaries of factual discourse for the purpose of fixing a common language. And in his discussion of religion and ethics, Wittgenstein suggests that when religious and ethical statements fall outside this common language, we should reconstruct them to make sense within the common language. Such reconstruction ensures that the meaning of religious utterances agrees with how believers actually live and speak. Lazenby's approach is novel because it finds unity in what commentators have considered incommensurable topics in Wittgenstein's early work-logic and religion-while also finding unity between his early and later philosophy. Lazenby ends the book by considering the implications for theology and inter-religious dialogue. If theologians reconstruct the meanings of words that have lost their meaning in the common language of the modern world, these words will regain their force in the lives of believers. And the very possibility of a common language allows logical space for theologians from among the world's religions to find a common language in which to communicate.