By James F. Harris (auth.)
When Gene lengthy, editor of Kluwer's instruction manual of up to date Philosophy of faith sequence, first invited me to put in writing the amount on Analytic Philosophy of faith, I approved with nice enthusiasm. My purely reason behind that enthusiasm now could be that i used to be more youthful and extra naive on the time. quickly after beginning paintings at the quantity, my enthusiasm was once dampened through the daunting significance of the duty. i started as a sprinter and quick settled into the velocity of a long-distance runner. even though I thought of myself good learn within the topic, I quickly stumbled on that I had loads of examine to do to be convinced that I had thought of all the significant contributions to a number of the discussions, matters, and of faith. As I learn progressively more difficulties discovered inside of analytic philosophy books and articles, i spotted that I had rushed right into a territory already good trodden by means of the angels. i'm enormously inspired by way of the sophistication and subtlety of philosophical argument that signify the several debates in modern analytic philosophy of faith. This quantity covers an enormous volume of fabric. i've got endeavored to supply the fairest attainable interpreting of alternative authors, and, in circumstances the place I contain my very own serious reviews and increase my very own positions, i've got endeavored to supply the most powerful attainable interpretations of the positions I criticize.
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THE PROBLEM OF REUGIOUS LANGUAGE 37 in place, a person would not share a reasonable person's concern with evidence and justification. 22 Everyone has bliks about the world, according to Hare. We all believe that the steering wheel of our car will continue to tum the wheels properly and allow us to control the car, though we may not have the knowledge of the engineering of the mechanisms or the tolerances of the metals and other materials involved to justify such a belief. 23 Most people believe that airplanes are safe while others do not.
55 CONCLUSION For a variety of different reasons, many people identify twentieth-century analytic philosophy with logical positivism and its dismissive treatment of religion; consequently, many people assume or infer that all twentieth-century analytic philosophy has the same hostility to the philosophy of religion. I have indicated here that twentieth-century Anglo-American analytic philosophy was not monolithic or homogenous, and I have shown a definite evolution in the nature of analytic philosophy.
Yet still the Believer is not convinced. " At last the Skeptic despairs, "But what remains of your original assertion? "? 5 See Carl Hempel, "Problems and Changes in the Empiricist Criterion of Meaning," in Semantics and the Philosophy of Language, edited by Leonard linsky (Urbana: University of illinois Press, 1952). 6 Flew's paper prompted the "Discussion," which took place between Flew, R. M. Hare, and Basil Mitchell. 7 'Theology and Falsification," in New Essays in Philosophical Theology, edited by Antony Flew and Alasdair MacIntyre (London: SCM Press, 1955), p.
Analytic Philosophy of Religion by James F. Harris (auth.)