Oxford Analytic Theology

Philosophy within the English-speaking global is ruled by way of analytic ways to its difficulties and initiatives; yet theology has been ruled through substitute techniques. Many might say that the present nation in theology isn't mere old twist of fate, yet is, relatively, how issues must be. however, many others may say exactly the contrary: that theology as a self-discipline has been beguiled and brought captive through 'continental' methods, and that the results at the self-discipline were mostly deleterious. The methodological divide among systematic theologians and analytic philosophers of faith is ripe for exploration. the current quantity represents an try and start a much-needed interdisciplinary dialog concerning the price of analytic philosophical ways to theological subject matters. lots of the essays herein are sympathetic towards the company the editors are calling analytic theology; yet, with an eye fixed towards stability, the amount additionally comprises essays and an advent that try and provide extra severe views on analytic theology.

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But she needn’t object to one who claims merely to be producing ‘approximations’ of the truth about God, and striving for constant, even if faltering, improvement in her approximations. If so, then an apophatic theologian could practice analytic theology after all. I am not so sure that this response is viable, though. I am inclined to think that the ‘typical’ apophatic theologian will think that the analytic theologian here described is not really apophatic enough to deserve the label. 28 H. H.

36 But upon further reXection it looks as if conceptual analysis is the real culprit. Thus, for example, he argues that when philosophers ask the question ‘Does the world exist’, what they inevitably do is to make the question rigorous with technical deWnitions of ‘world’ and related terms that map onto some but not nearly all uses of the term ‘world’, and then they stipulate that the world exists if, and only if, the world as they have deWned it exists. On his view, the ‘world as they have deWned it’ is a simulacrum (The Empirical Stance, 27–8).

33 Other views about the nature of philosophical and theological positions will also cause trouble for the attempt to conform to P1 in theological writing. g. 34 Rather, they are to be seen as providing a ‘grammar’ for religious discourse—analogous, perhaps, to a system of uninterpreted axioms and inference rules in a formal logic. 35 If this is right, then doctrinal claims as such do not express determinate propositions, and there is no guarantee that they will do so even once they have been interpreted.

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