Religious Language Flashcards

1
Q

Outline cognitive and non-cognitive language

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Cognitive - tends to be synthetic, conveys factual information and can be shown to be true or false via sense experience.

Non-cognitive - conveys emotions, gives orders or is a moral statement. Conveys no factual information

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2
Q

Outline logical positivism

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Originating from the Vienna Circle in the 20th century, logical positivism proposes that a statement can only be meaningful if verifiable.

A statement can only be verified if they are analytic and therefore true by definition, so a tautology. Or if they can be proven synthetically, through empiricism.

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3
Q

Outline AJ Ayer’s verification principle.

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The verification principle allows for more flexibility when deciding if a statement is meaningful or not, compared to the original version.

Verification in practice: requires direct sense experience to support a statement.

Verification in principle: Direct proof does not need to be obtained but we know how a statement could be in principle tested empirically.

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4
Q

What is the implication of the Verification Principle for religious language.

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As religious statements are neither empirically verifiable or analytic, religious language is meaningless.

This would also apply to ethical statements which are simply expressions of emotion.

Ayer argues statements such as “God exists” is “nonsensical.”

“no sentence which purports to describe the nature of a transcendent God can possess any literal significance” - Ayer

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5
Q

Outline the strengths of the Verification Principle

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Straight forward in the criteria it demands a statement to meet in order to be classified as meaningful.

Compatible with the scientific method and understanding of reality: Modern society values empiricism and views science as the correct way for gaining knowledge. Verification restricts meaning to whatever we have, or can in principle have, scientific evidence for.

Consistent with ideas from other schollars: Locke and Hume simialrly argue that truth and knowledge are gained via the senses.

Ayer’s weaker version is more applicable as it allows for statements about history.

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6
Q

Outline the weaknesses of the verification principle

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The principle fails to meet its own criteria. The notion of something being “meaningful” is unverifiable itself. It is neither a tautology nor can be empirically proven.

Hick argues religious statements can be verified, eschatologically. He uses his parable of the “celestial city to outline this”

Overemphasis on epistemic imperialism, and empirical means being the only way of gaining knowledge. Many people believe a statement can be meaningful without it needing to be scientific. Wittgenstein highlights how religious language can be meaningful even for only those operating within its game. For Feidists belief in a religion is a matter of faith alone and therefore religious statements don’t require proof for them to be meaningful.

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7
Q

Outline the falsification principle

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Popper proposes the falsification principle as a criteria to establish if a statement is scientific and factual.

Popper argues “science should attempt to disprove a theory rather than continually support a probable hypothesis” and therefore a statement is only scientific if there is a form of evidence which could falsify it.

Anthony Flew extends the falsification principle to the meaning of language. He argues a statement is only meaningful if it can be falsified.

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8
Q

Outline the Parable of the invisible gardener.

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Two explorers come across a clearing in a jungle which one (representing a theist) believes to be evidence of a gardener. The other explorer (agnostic) is sceptical and so the two set up a series of empirical tests to test this theory. The two kept watch, set up an electric fence etc:

After several tests, no gardener is detected yet rather than except this as evidence to falsify their belief in a gardener, the explorer continuously modifies their definition of a gardener. What once was believed to be a flesh and blood gardener, becomes reduced down to one which is undetectable and invisible.

Flew uses this analogy to reflect how theists continuously qualify their definition of God in the face of any contradictory evidence to God’s existence. As a result, God dies the death of “a thousand qualifications.”

Therefore, by using the falsification principle, religious language is rendered meaningless as for a theist, there is nothing which could falsify their belief.

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9
Q

Outline Basil Mitchell’s argument against the falsification principle

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Mitchell argues against Flews’ falsification principle, stating that a theists beliefs are neither provisional hypotheses, nor are they a “vacuous formulae.” Meaning they are not a scientific statement which is detached from the observer but they are also not something a believer holds on to indefinitely regardless of any evidence to the contrary.

Mitchell says that religious language is therefore a midway between these two things. As a significant article of faith, a theist is unlikely to immediately withdraw their belief in the presence of the slightest of evidence, as they are committed to such beliefs. However, they will not necessarily hold onto their beliefs in the presence of overwhelming evidence to the contrary.

Therefore, what is needed to falsify a theists belief that “God exists” is relative to that particular person and their personal limit of what will make them abandon their faith.

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10
Q

Evaluate the falsification principle

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In accordance with science which is valued in modern society and reflects the emphasis on empiricism in the 21st century. Similarly, captures the scientific method better than the verification principle, as science aims to test and disprove theories rather than solely looking for verifications of it.

The falsification principle can allow us to test whether someone’s beliefs are rooted in reality or not. Rational beliefs will be able to answer what type of evidence could question their beliefs opposed to having blind faith.

The falsification principle fails its own criteria. It cannot be outlined what type of evidence would be needed to show that the falsification principle is the wrong way of categorising language as meaningful.

Arguments against from Mitchell and scripture. St Paul wrote the “if Christ has not been raised than your faith is pointless.” This therefore suggests evidence to discredit Jesus’ resurrection would falsify a theists beliefs.

Over emphasis on the scientific method. Renders and statement not gathered through empirical means as meaningless. However many ethical statements have meaning but can’t necessarily be falsified.

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11
Q

Outline religious language games

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Proposed by Ludwig Wittgenstein

“don’t ask for the meaning, ask for the use” emphasises the contextual importance of language.

Language operates within a specific game in a particular form of life where certain agreed upon rules on how language is used exist. These forms of life refer to the habitual activities and responses which form the background to any use of language.

Language is only meaningful to people who operate within the game it is used.
Meaning is subjective to each language game and form of life and therefore cannot be established objectively. Therefore, people outside the religious language game cannot use scientific language to discredit it.

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12
Q

Outline strengths of language games

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Wittgenstein recognises that religious and scientific statements are different and therefore should be treated as such and cannot be used to discredit the other. This defends religious language from the challenges of falsification and verification.

Consistent with how humans approach everyday life - We recognise that different social settings have different rules. Similarly, code switching refers to when a speaker alternates between 2+ languages within a single conversation dependent on the context.

Positivist approach: recognises multiple religions can be simultaneously meaningful. This pluralist approach promotes a respectful outlook to differing communities.

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13
Q

Outline weaknesses of language games

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Describes theistic language to be non-cognitive, which many religious people will disagree with. Theists believe the religious claims they make are cognitive statements containing facts.

Can lead to theological anti-realism. Wittgenstein appears to suggest that when an individual says “God exists” they do not mean this in an objective sense but rather they are expressing participation in a particular form of life and speaking in a way due to internalising a set of behavioural rules within that form of life. However, for a theist, they believe the religious statements they make are cognitive and thus, contain objective truths.

Wittgenstein may have overemphasised the disconnect between religious and scientific language. Eg Polkinghorne, a religious scientist, demonstrated the capability of the seperate forms of life interacting.

Discourages connection and renders inter-faith dialogue futile. Allows differing religions to coexist but prevents their cooperation as language games would suggest they would be incapable of understanding each other as they are operating within different religious forms of life.

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14
Q

Outline the concept of bliks

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Hare’s bliks refer to a mental framework of interpretation which forms the lens in which we see the world. It is logically prior to the facts and is non-cognitive.

Illustrated in the parable of the lunatic, a student has a particular blik which makes them believe all the dons want to kill them. Despite being presented with several friendly dons to challenge this belief, the students’ blik will not allow them to accept anything to the contrary and to falsify their beliefs about the homicidal dons.

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15
Q

Outline strengths of the concept of bliks

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Supported by Hume: objective observations on the world can never truly be made as all evidence is open to interpretation.

Consistent with cognitive psychology.

Defends religious language from the falsification principle and theological beliefs cannot be falsified as they are bliks. They are deeply rooted and held.

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16
Q

Outline the weaknesses

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Theists would reject Hare’s claim that religious statements are merely expressions of interpretation, they believe their claims are cognitive.

Paulinian scripture suggests religious beliefs can be falsified and therefore are not just bliks.

Dawkins uses the concept of bliks to criticise religion, suggesting this shows ideologies about God are shaped. “The God Delusion” argues the teaching of religion to children is indoctrination.

17
Q

Outline the apophatic way of approaching religious language

A

Only negative terms can be used to describe the nature of God. God is transcendent and therefore beyond human comprehension and realist terms. This means we can only say what God is not.

Via Negativa approach

Pseudo-Dionysius believed that God was beyond human assertion, therefore any realist language used to describe the nature of God, would only risk anthropomorphism.

Maimonides believed that the only positive statement that can be made about God, is that God exists.

18
Q

Evaluate the apaphatic approach to religious God

A

Prevents anthropomorphising God by preventing reducing God’s nature down to realist human terms. This enables God’s transcendence and holiness to be preserved.

Consistent with William James’ approach to religious experiences - ineffable.

Arguably consistent with Christian teachings - Dionysius argues that the via Negativa approach helps us become closer to God as we give up trying to understand his nature. The idea that it is our desire to know God which stands in the way of our unity with God sounds very similar to the theme of the fall. Adam and Eve’s disobedience and subsequent separation from God was caused by their egocentric desire for knowledge.

Only gives a theist a limit understanding of whom they worship. WR Inge argues the via Negativa approach leads to the annihilation of God and prevents a believer gaining a relationship to God.

Incompatible with religious practices - all holy books use anthropomorphic language to describe their God/deity. In the parable of the forgiving father, Jesus teaches his followers to pray to “our father in heaven.” This shows how anthropomorphic language can be used both to teach Christians of important practices such as prayer as well as allowing Christians to understand the loving paternal nature of God by describing him to be “father.”

19
Q

Outline the cataphatic way of approaching religious language

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The cataphatic way contrasts the apophatic way by using positive assertions to describe the nature of God.
Displayed multiple times in the Gospel of John. ie: “God is love”

20
Q

Outline the use of analogy within religious language

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Developed by Aquinas, God can be discussed meaningfully in positive terms (cataphatic way) if we speak analogically. An analogy is an attempt to explain the meaning of something which is difficult to understand by using a comparison with something familiar and easier to understand.

This approach finds a midway between univocal language and equivocal language, enabling theists to gain some knowledge on the nature of God whilst preventing the risk of anthropomorphic language reducing the transcendence of God.

Equivocal language is when words used to describe God have a completely different meaning to their usual use. This leads to a limited understanding of God. In contrast univocal language is that which when words applied to God have the same meaning as they do in their usual context. This approach can risk God sounding human and thus, reduces his holiness.

21
Q

Outline analogy of attribution

A

We can attribute qualities to the creator of a thing that are analogous to those of its creation. This means we can infer things about God by examining the product in which he created, ie: mankind. Therefore, human traits such as love, wisdom and power can be seen as a reflection of the divine attributes from which they originated from.

“If the urine is good, the bull is good”

22
Q

Outline analogy of proper proportion

A

God as the greatest being, thus has qualities to a greater degree of proportion than humans.

Therefore, when worldly things are compared to God, they must be understood according to a scale. And so, God has qualities analogous to ours but in a greater proportion.

23
Q

Evaluate the cataphatic way from analogy

A

Avoids the two extremes of univocal and equivocal language, enabling theists to gain an understanding of God’s nature whilst emphasising our differences in order to preserve his holiness.

Analogies are used to attempt people comprehend the unfamiliar. However, they risk leading to more confusion as their subjective nature can lead to differing interpretations and therefore conclusions drawn about God.

The fallibility of human reason: Aquinas’ theory of analogy is grounded in natural theology and thus the assumption that human reason is capable of knowing something of God’s nature, in the case, what his qualities are analogous to. However, Barth argued human reason is unreliable. Based on ideas of Augustine and the original sin, Barth disputes our ability to reason due to its corrupt nature.

24
Q

Outline religious language as symbolic

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In his book “Systemic Theology” Tillich argued that conventional language rooted in human experience is insufficient to describe the nature of a transcendent being such as God who is the “ground of all being”. Therefore opposed to being taken literally, religious language can be understood as symbolic and thus, can only be understood by people who understand the symbols in their religious context.

For example, a national flag is not only the sign of a country but can be seen as a symbol for patriotism, participating in the power and dignity of a nation.

In the same way, religious language allows theists to spiritually connect to God through its symbolic participation in the being of God.

For example, the eucharist is not only a sign of the last supper but is an act of participation; Catholics participate in the sacrament and this act is a significant part of their religion enabling them to feel united with Christ.

25
Q

Evaluate religious language as symbolic

A

Preserves the transcendence of God by avoiding realist language, whilst still being able to keep the nature of God alive and well.

Tillich’s theory reflects the spiritual side of religious language. By describing religious language has symbolic this captures the significant effect it has on theists and the spiritual feelings it can evoke, rather than it being merely a description of a belief.

Symbolic language would be rendered meaningless by the verification principle and falsification principle as it views theological statements as non-cognitive.

Tillich’s theory fails to capture the cognitive element of religious language, by reducing all theological statements down to solely symbols. Factual belief in heaven and hell is just as important to Christian believers as the spiritual experience gained from using religious symbolic language. Moreover, such doctrines are key to Christianity so seeing them as only symbols fails to reflect core Christian beliefs.