By Mikel Burley
Ludwig Wittgenstein (1889-1951) made profound contributions to many parts of philosophy and cultural knowing, and his notion and techniques have encouraged various inquirers into the different types of our spiritual existence. D. Z. Phillips (1934-2006) pioneered the applying of Wittgenstein-influenced techniques to the philosophy of faith, and emphasised the contemplative, non-dogmatic nature of the philosophical job. In considering non secular kinds of existence, Mikel Burley elucidates and seriously examines the paintings of those philosophers when it comes to numerous elements 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 should be of vital worth to lecturers, scholars and basic readers attracted to philosophy, non secular stories, 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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Additional info for Contemplating Religious Forms of Life: Wittgenstein and D.Z. Phillips
Nevertheless, regardless of whether Aristotle or Solon was operating with a concept of moral harm equivalent or similar to Or, in Spinoza’s expression, sub duratione, ‘under duration’. See Spinoza, Ethics, V, 23, schol. Compare Lucy McDiarmid’s contrasting of Dante’s ‘vision of perfect order and love’ with Auden’s and Langland’s ‘acknowledgement of the anxieties and confusion of the “time being”, a perspective essentially sub specie temporalis’ (McDiarmid, ‘W. H. Auden’s “In the Year of My Youth …”’, Review of English Studies, new series, 29 (1978), 271).
Nor is this the place Mounce, ‘Understanding a Primitive Society’, 353. , 354. 42 Patrick Horn, personal correspondence, August 2011. 43 See Mounce, ‘Understanding a Primitive Society’, 355. , 358–62, esp. 360. 45 My present purpose is primarily to show how two philosophers can profoundly disagree over the most suitable analogy for a given practice in a culture very different from their own. ’ As I have indicated above, there is certainly room for rational discussion over which analogy is most appropriate, and hence the matter need not rest on mere personal preference.
When Wittgenstein writes of characteristic features of ‘primitive man’, he is undoubtedly using the expression primitiven Menschen to denote what many contemporary anthropologists would refer to as traditional or indigenous peoples. , RFF 86, and Phillips’ ‘Afterword’ in Rush Rhees, Wittgenstein’s ‘On Certainty’: There – Like Our Life (Oxford: Blackwell, 2003), 146. 21 Primitive religiosity 21 that manifest in religious beliefs and practices. This way of reading the reference to primitive man would be entirely in keeping with the emphasis that Wittgenstein places, both within the Remarks on Frazer and elsewhere in his work, on the primitive reactions that underlie more behaviourally and verbally nuanced responses to situations.