By Carl G. Vaught
Vaught identifies where the place faith and philosophy meet-and he does so in consistent dialog with Augustine, Hegel, Heidegger and Jaspers. Vaught argues that either spiritual and philosophical discourse imagine considered one of 4 modes: figurative, analytical, systematic, and analogical. Any actual innovation happens by way of relocating from one mode of discourse to a different. Vaught additionally explores the connection between "space," "time," and "place" in addition to "mystery," "power," and "structure." Remarkably, Vaught exhibits how the class of "place" serves because the intersection of either triads. in spite of everything, "place" is the orientation that courses the discussions of Being and God, the place philosophy and faith are joined.
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Extra info for Metaphor, Analogy, and the Place of Places: Where Religion and Philosophy Meet
This view is expressed most clearly in Heidegger’s claim that what is truly great always begins in greatness and in his assertion that subsequent philosophers have dichotomized and represented what will always transcend analytical abstraction (IM, 12–15; BT, 21–28). 3 Despite their radical differences, the role of medieval philosophy on both views is the same. In each case, the medieval period stands in between the beginning and the end of philosophical reflection, appearing either as a halfway house to progress or as a degenerate mode of reflection that must be overcome.
14 In its original form, religion binds the members of an ancient family together, requiring its participants to engage in ritualistic behavior. Religion exists before theology, and it is a region where we can live before it becomes a domain about which we can raise theological questions. In the ancient family, religion defines the meaning of human existence. To have a place within a family is to participate in rites and rituals with other family members. A person is who he is because of the role he plays within this larger context.
21 The mystery, the power, and the structure of propositional discourse about God, and the attempts of negative, eminent, and analogical discourse to preserve the mystery and the intelligibility of God are grounded in the performative utterance in which all three of these dimensions are expressed. 22 A New Conception of the History of Philosophy 27 The claim that God created the world and the subsequent claim to Moses at the burning bush that I AM WHO I AM can be approached from a merely propositional point of view.
Metaphor, Analogy, and the Place of Places: Where Religion and Philosophy Meet by Carl G. Vaught