By Mikel Burley
Ludwig Wittgenstein (1889-1951) made profound contributions to many components of philosophy and cultural figuring out, and his proposal and techniques have encouraged a number of inquirers into the sorts of our spiritual existence. D. Z. Phillips (1934-2006) pioneered the appliance of Wittgenstein-influenced ways to the philosophy of faith, and emphasised the contemplative, non-dogmatic nature of the philosophical activity. In considering spiritual kinds of existence, Mikel Burley elucidates and severely examines the paintings of those philosophers relating to a variety of facets of faith, together with ritual, mystical event, religion and cause, realism and non-realism, conceptions of everlasting lifestyles, and using literature as a source for the contemplation of non secular and non-religious ideals. The e-book may be of important price to lecturers, scholars and basic readers attracted to philosophy, spiritual experiences, theology, and the interrelations among those disciplines. - See extra at: http://www.bloomsbury.com/uk/contemplating-religious-forms-of-life-wittgenstein-and-dz-phillips-9781441103253/#sthash.u3mP0rvB.dpuf
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Extra info for Contemplating Religious Forms of Life: Wittgenstein and D.Z. Phillips
To think they had to marvel at them is a primitive superstition. (Like that of thinking that they had to fear all the forces of nature & that we of course do not have to fear. …)’ (CVR 7e–8e). Remarks such as these give us no grounds for holding Wittgenstein to be derogating science wholesale; his purpose seems rather to be that of challenging the assumption that scientific perspectives on the world have superseded and thus made redundant those perspectives from which the world, or particular features of it, are to be wondered at, contemplated and celebrated without seeking to explain them.
In some instances, the understanding that is deepened will pertain primarily to the inquirer’s culture and to his or her own self; in others, it will pertain primarily to the cultural group that was the initial object of inquiry; and there may also be instances in which it pertains equally to both. What I have suggested is that the result will frequently be an enhanced perception of tendencies shared by diverse human communities: tendencies towards celebration and commemoration, reverence and awe, anxiety and terror.
In at least some cases, we need not immediately shrug our shoulders and simply admit that we are faced with what many philosophers tend to call a ‘clash of intuitions’. Thus Wittgenstein’s analogical method – the method of seeking thoughts, feelings and modes of behaviour in our own lives that chime with those that we recognize in the lives of others – is not a diversion from rational inquiry, but is itself a means of deepening understanding. In some instances, the understanding that is deepened will pertain primarily to the inquirer’s culture and to his or her own self; in others, it will pertain primarily to the cultural group that was the initial object of inquiry; and there may also be instances in which it pertains equally to both.
Contemplating Religious Forms of Life: Wittgenstein and D.Z. Phillips by Mikel Burley