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D. Z. Phillips (1934-2006) was one of the most influential, ingenious, and perhaps controversial thinkers in the Anglo-American philosophy of religion. In particular, he is widely regarded as a leading proponent of a Wittgensteinian approach to the philosophy of religion. While almost every book on religious language or Anglophone philosophy of religion deals with Phillips' thought or, at least, mentions his name, all too frequently his position has been grossly misunderstood and has often attracted unwarranted criticism from various sides. Seeking to offer a constructive presentation and critical discussion of Phillips' view of philosophy, religious language, religious truth, and God, Hyoseok Kim endeavors to resolve some misunderstandings, refute undue criticisms of Phillips' position, and make some suggestions concerning directions in which his view might and ought to be further developed.
The concern of this book is the nature of religious belief and the ways in which philosophical enquiry is related to it. Six chapters present the positive arguments the author wishes to put forward to discusses religion and rationality, scepticism about religion, language-games, belief and the loss of belief. The remaining chapters include criticisms of some contemporary philosophers of religion in the light of the earlier discussions, and the implications for more specific topics, such as religious education, are investigated. The book ends with a general attempt to say something about the character of philosophical enquiry, and to show how important it is to realise this character in the philosophy of religion.
"This book is D.Z. Phillips' systematic attempt to discuss the problem of evil. He argues that the problem is inextricably linked to our conception of God. In an effort to distinguish between logical and existential problems of evil, that inheritance offers us distorted accounts of God's omnipotence and will. In his interlude, Phillips argues that, as a result, God is ridiculed out of existence, and found unfit to plead before the bar of decency. However, Phillips elucidates a neglected tradition in which we reach a different understanding of God's presence amidst suffering, and addresses the ultimate question of how God can be said to be with those who are crushed by life's afflictions." "An ideal text for students of philosophy, religious studies and theology, but also for anyone who reflects seriously on the danger of adding to human evils by the way in which we write and think about them."--Jacket
This is the second of three essays in fundamental theology--along with Questioning Back (1985) and Conventional and Absolute Truth (2015)--which attempt to reassess the status of Christian doctrinal language within the contemporary "regime of truth." Reflecting on the reality of religious pluralism as the governing horizon of theology today, it proposes that the very notion of religious truth needs to be rethought. In a dialogue with Derrida it argues that the effects of dissemination and differance have indeed unsettled any project of pinning down truth in a definitive, substantial way, while at the same time it defends the objectivity of concretely situated truth-judgments as more than merely an effect of the play of language. The Buddhist conceptions of emptiness, conventional truth, and skillful means--further explored in Philosophie occidentale et concepts bouddhistes (2011)--allow a positive religious significance to be found in this mutation in the status of Christian truth.
Herman Philipse puts forward a powerful new critique of belief in God. He examines the strategies that have been used for the philosophical defence of religious belief, and by careful reasoning casts doubt on the legitimacy of relying on faith instead of evidence, and on probabilistic arguments for the existence of God.
Reflection on religion inevitably involves consideration of its relation to morality. When great evil is done to human beings, we may feel that something absolute has been violated. Can that sense, which is related to gratitude for existence, be expressed without religious concepts? Can we express central religious concerns, such as losing the self, while abandoning any religious metaphysic? Is moral obligation itself dependent on divine commands if it is to be objective, or is morality not only independent of religion, but its accuser if God is said to allow horrendous evils? In any case, what happens to the absolute claims of religion in what is, undeniably, a morally pluralistic world? These are the central questions discussed by philosophers of religion and moral philosophers in this collection. They do so in ways which bring new aspects to bear on these traditional issues.