By Andy F. Sanders
This assortment provides a serious dialogue and exploration of the overdue D.Z. Phillips' contemplative method within the philosophy of faith. What are the most features of this ground-breaking strategy, that is encouraged through thinkers like Kierkegaard and Wittgenstein and intended as a significant, serious substitute to the mainstream manner of doing philosophy of faith? what's its goal, whether it is intentionally fending off apology and defence of religion? How does Phillips' method relate to systematic, old and empirical theology and is it fairly as 'neutral' as he claims it to be? Or is he, maybe, a undeniable type of theologian? What are the consequences of his contemplative philosophy for significant problems with non secular existence at the present time, equivalent to petitionary prayer, the desire of 'eternal lifestyles' and radical spiritual variety? The essays of six uncommon students from 5 assorted international locations severely and sympathetically deal with those questions and are spoke back to by means of Phillips in essays of his personal, written in brief sooner than his unexpected dying in July 2006.
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Extra info for D.Z. Phillips' Contemplative Philosophy of Religion
109. 194. 112. 21 Richard Eldridge, Leading a Human Life, Chicago, IL: University of Chicago Press, 1997. See Edward Minar’s review in Philosophical Investigations 23:1 (2000), 73–81. 22 Richard Fleming, The State of Philosophy, Lewisburg, PA: Bucknell University Press, 1993. For my review see Philosophical Investigations 19:4 (1994). 23 Timothy Gould, Hearing Things, Chicago, IL: University of Chicago Press, 1998. For my review see Philosophical Investigations 22:4 (1999), 349–53. Locating Philosophy’s Cool Place 35 But they are thrown together in the language they speak.
Z. 3–4. , Cambridge: Cambridge University Press, 1976, and The Claim of Reason, Parts 1 and 2, Oxford: Oxford University Press, 1979. 87–94. 9 See Stephen Mulhall, Stanley Cavell: Philosophy’s Recounting of the Ordinary, Oxford: Clarendon Press, 1994. 32 D. Z. ’10 Commenting on Szabados’ remark I said: The irony Szabados refers to consists in the fact that one of the concepts in our culture which Wittgenstein reanimates is the concept of criticism. Criticism is rescued from what philosophy tries to make of it.
They are internally related. In these contexts, I agree entirely with Conant when he emphasized that the ethical demands of enquiry are no less present, for example, in the Tractatus, when Wittgenstein is discussing logic, than when he is discussing ethics. The ethical is present on every page of the work. What is more, Wittgenstein’s different assessment of Frege and Russell, in their discussion of issues in logic, cannot be understood without bringing in the difference in the way they treated philosophical difﬁculties.
D.Z. Phillips' Contemplative Philosophy of Religion by Andy F. Sanders