Are science and religion in accord or are they diametrically opposed to each other? The common perspectives-for or against religion-are based on the same question, “Do religion and science fit together or not?” These arguments are usually stuck within a preconceived notion of realism which assumes that there is a 'true reality' that is independent of us and is that which we discover. However, this context confuses our understanding of both science and religion. The core concern is not the relation between science and religion, it is realism in science and religion. Wittgenstein's philosophy and developments in quantum theory can help us to untie the knots in our preconceived realism and, as Wittgenstein would say, show the fly out of the bottle. This point of view changes the discussion from science and religion competing for the discovery of the 'true reality' external to us (realism), and from claiming that reality is simply whatever we pragmatically think it is (nonrealism), to realizing the nature and interdependence of reality, language, and information in science and religion.
Does Wittgenstein's philosophy lead to atheism? Is it clearly religious? Perplexingly, both of these questions have been answered in the affirmative. Despite the increasing awareness and use of Wittgenstein's philosophy within theological circles the puzzle persists: 'Does his philosophy really fit with theology?' It is helpful to show that Wittgenstein has no agenda towards atheism or religious belief in order to move ahead and properly discuss his philosophy as it stands. A study of Wittgenstein's key concepts of logic and language in his major works from the Tractatus Logico-Philosophicus to the Philosophical Investigations and On Certainty reveals how he came to see in his later work that meaning is not simply intuitive or a consequence of solitary empirical investigation; rather, meaning is shown in how words are woven into the community of concrete life practices. A discussion of Christology and Luther's distinction between the theologian of glory and the theologian of the cross provide clear theological analogies for Wittgenstein's later philosophy. It also provides important evidence to show-through examples of scripture, liturgy, and practice-that Wittgenstein's philosophy is a useful tool that can fit with theology.
“…post-modern thought allowed the emergence of the question of Metaphysics again. This also makes possible a rethinking of the science-theology relation in a new light. The aim of this volume is precisely to shed a glimpse of this new light upon this ongoing conversation, by now involving Orthodox Theology in it. The possible contribution of Orthodox Theology to this discussion, in the context of the Christian Greek-Western world, can be path-breaking…” (From the Note of the Senior Editor) Contents: 1. Patristic Views On The Nature And Status Of Scientific Knowledge, JEAN-CLAUDE LARCHET, 2. The Dialogue between Orthodox Theology and Science as Explication of the Human Condition, ALEXEI NESTERUK, 3. Actor-Network Theory and Byzantine Philosophy, GEORGI KAPRIEV, 4. The Cosmos in the Bible and science, GEORGIOS GOUNARIS, 5. Quantum Physics and Christian Faith, JOHN BRECK, 6. Exploring Analogy of Debates to Approach the Encounter between Orthodox Theology and Quantum Physics, STOYAN TANEV, 7. Logic of Mystery: Reading Wittgenstein in parallel to Orthodox theology and quantum theory, TIM LABRON, 8. Psychoanalysis And Eschatology, NIKOLAOS LOUDOVIKOS, 9. Theology and the Discovery of the Unconscious: Preliminary Remarks, NIKOLAOS LOUDOVIKOS, 10. Ways of Comprehending, ATHANASIOS FOKAS, 11. Evolution, Genetics, and Nature: Implications for Orthodox, GAYLE E. WOLOSCHACK
Wittgenstein once said, 'I cannot help seeing every problem from a religious point of view'. However, since he never advocated any one religion many people have wondered just what this religious point of view could be. This book answers this question by clarifying the overall nature(s) of his philosophies (the early and the later) and then by exploring the idea of a religious point of view as an analogy for a philosophy. As a result, the author reveals the concordance between the later Wittgenstein and central aspects of Hebraic thought. Although perhaps this ought not to be surprising (Wittgenstein himself described his thought as 'one hundred per cent Hebraic'), the truth of the matter has been obscured by popular supposition that Wittgenstein was anti-Semitic.
Does Wittgenstein's philosophy lead to atheism? Is it clearly religious? Perplexingly, both of these questions have been answered in the affirmative. Despite the increasing awareness and use of Wittgenstein's philosophy within theological circles the puzzle persists: 'Does his philosophy really fit with theology?' It is helpful to show that Wittgenstein has no agenda towards atheism or religious belief in order to move ahead and properly discuss his philosophy as it stands. A study of Wittgenstein's key concepts of logic and language in his major works from the Tractatus Logico-Philosophicus to the Philosophical Investigations and On Certainty reveals how he came to see in his later work that meaning is not simply intuitive or a consequence of solitary empirical investigation; rather, meaning is shown in how words are woven into the community of concrete life practices. A discussion of Christology and Luther's distinction between the theologian of glory and the theologian of the cross provide clear theological analogies for Wittgenstein's later philosophy. It also provides important evidence to show-through examples of scripture, liturgy, and practice-that Wittgenstein's philosophy is a useful tool that can fit with theology.
Wittgenstein once said, 'I cannot help seeing every problem from a religious point of view'. However, since he never advocated any one religion many people have wondered just what this religious point of view could be. This book answers this question by clarifying the overall nature(s) of his philosophies (the early and the later) and then by exploring the idea of a religious point of view as an analogy for a philosophy. As a result, the author reveals the concordance between the later Wittgenstein and central aspects of Hebraic thought. Although perhaps this ought not to be surprising (Wittgenstein himself described his thought as 'one hundred per cent Hebraic'), the truth of the matter has been obscured by popular supposition that Wittgenstein was anti-Semitic.
The unique character of Rudolf Bultmann's thought has been missed by many traditional studies that cast him in exegetical or hermeneutic frameworks. His methods of source criticism and his concept of 'demythologizing' have led some to reject his thought in toto, others to label him as a subjectivist. Tim Labron steps out of such traditional studies by reading Bultmann as a unique scholar and leading to the keys that unlock the distinct character of Bultmann's thought, namely, John 1,14 and the principle of justification by faith. Bultmann uses them in a parallel function - to burn the traditional subject-object hierarchies and self-made foundations to the ground. Labron shows the implications this had for theology, religious studies and philosophy.
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