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  • 1
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    On the relevance of metaethics : new essays on metaethics (2000)
    Calgary : University of Calgary Press
    Canadian journal of philosophy : Supplementary volume  
    Details
    Schlagwort(e): Ethics. ; Morale.
    Notizen: On metaethics /Francis Sparshott --Foundationalism for moral theory /Richard B. Brandt --Off on the wrong foot /R.M. Hare --Made in the shade /Peter Railton --Naturalism and moral reasons /Jean Hampton --Perception as input and as reason for action /Isaac Levi --Evil and explanation /Nicholas L. Sturgeon --Moral obligation and moral motivation /David Copp --Attacking morality /Allen W. Wood --Postmodern argumentation and post-postmodern liberalism, with comments on Levinas, Habernas and Rawls /Jeffrey Reiman.
    Seiten: viii, 348 p.
    ISBN: 0-585-17231-5
    URL: http://www.netLibrary.com/urlapi.asp?action=summary&v=1&bookid=17527
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  • 2
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    Broad's Conception of Critical and Speculative Philosophy (1994)
    Oxford, UK : Blackwell Publishing Ltd
    Dialectica 48 (1994), S. 0 
    Details
    ISSN: 1746-8361
    Quelle: Blackwell Publishing Journal Backfiles 1879-2005
    Thema: Philosophie
    Notizen: Philosophy viewed as conceptual analysis has a useful but limited role. C. D. Broad, in two classical metaphilosophical articles (written some thirty years apart), sought to give philosophy a more robust role by providing a rationale for both what be called Critical Philosophy (which he distinguished from analysis) and Speculative Philosophy. Broad's program and arguments are examined and it is concluded what he seeks for both Critical Philosophy and Speculative Philosophy is not viable. It will not serve to keep at bay the wolves of anti-philosophy-philosophy.
    Materialart: Digitale Medien
    URL: http://dx.doi.org/10.1111/j.1746-8361.1994.tb00104.x
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  • 3
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    Equality, Justice and Class: Comments on “Les Deux Principes de la Justice selon Rawls” (1978)
    Oxford, UK : Blackwell Publishing Ltd
    Dialectica 32 (1978), S. 0 
    Details
    ISSN: 1746-8361
    Quelle: Blackwell Publishing Journal Backfiles 1879-2005
    Thema: Philosophie
    Notizen: I examine and extend Guy Lafrance's critique of Rawl's two principles of justice. Both principles are challengeable and the equal liberty principle is not satisfiable with the inequalities allowed by the second principle.
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    URL: http://dx.doi.org/10.1111/j.1746-8361.1978.tb01307.x
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  • 4
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    THE VERY IDEA OF A CRITICAL THEORY (1991)
    Oxford, UK : Blackwell Publishing Ltd
    Ratio 4 (1991), S. 0 
    Details
    ISSN: 1467-9329
    Quelle: Blackwell Publishing Journal Backfiles 1879-2005
    Thema: Philosophie
    Materialart: Digitale Medien
    URL: http://dx.doi.org/10.1111/j.1467-9329.1991.tb00035.x
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  • 5
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    Wittgensteinian Fideism Again: A Reply to Hudson (1969)
    Cambridge : Cambridge University Press
    Philosophy 44 (1969), S. 63-65 
    Details
    ISSN: 0031-8191
    Quelle: Cambridge Journals Digital Archives
    Thema: Philosophie
    Notizen: W. D. Hudson's criticism of some points in my ‘Wittgensteinian Fideism’ are challenging and deserve comment. I remain, however, unconvinced that they require any modification in my assessment of Wittgensteinian Fideism. I shall try to justify this conviction.
    Materialart: Digitale Medien
    URL: http://dx.doi.org/10.1017/S0031819100024074
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  • 6
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    Truth-Conditions and Necessary Existence (1974)
    Cambridge : Cambridge University Press
    Scottish journal of theology 27 (1974), S. 257-267 
    Details
    ISSN: 0036-9306
    Quelle: Cambridge Journals Digital Archives
    Thema: Theologie und Religionswissenschaft
    Notizen: My objectives are twofold. I want first to show (mainly following John Hick) that there is a conception of necessary existence or aseity, distinct from a conception of ‘logically necessary being’, which is at least prima facie plausible and second to show, with respect to this specific conception, that there are relevant questions about stating truth-conditions which are unsatisfied and perhaps even in principle unsatisfiable, and that these are questions which must be met before such a prima facie plausible conception can be taken to give us the basis of a satisfactory theological elucidation of what it is to speak of God. I shall argue that it is doubtful whether these questions about truth-conditions can be met.
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    URL: http://dx.doi.org/10.1017/S0036930600058737
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  • 7
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    Wisdom and Dilman and the Reality of God (1980)
    Cambridge : Cambridge University Press
    Religious studies 16 (1980), S. 49-60 
    Details
    ISSN: 0034-4125
    Quelle: Cambridge Journals Digital Archives
    Thema: Theologie und Religionswissenschaft
    Notizen: Reacting against philosophers such as Braithwaite, Hare and Van Buren, caught in what not a few would believe to be an essentially positivist rut, John Wisdom and Ilham Dilman forcefully argue that there is more to religion than commitment to a way of life and yet they both are, like Braithwaite and Hare, adamant in maintaining that believers and non-believers need not differ, and indeed will not differ, when they are informed, reflective and philosophically sophisticated, ‘in what they expect by way of a life after death’ and more importantly still – they will not differ in what ‘they infer about what lies beyond the reach of the senses’ (494).1 Moreover, they agree that not only can we not make any valid inferences about what lies beyond any possible reach of the senses, we cannot directly know - encounter, become acquainted with - such a reality either.
    Materialart: Digitale Medien
    URL: http://dx.doi.org/10.1017/S0034412500011963
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  • 8
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    On the Rationality of Radical Theological Non-Naturalism (1978)
    Cambridge : Cambridge University Press
    Religious studies 14 (1978), S. 193-204 
    Details
    ISSN: 0034-4125
    Quelle: Cambridge Journals Digital Archives
    Thema: Theologie und Religionswissenschaft
    Notizen: In my Contemporary Critiques of Religion and in my Scepticism, I argue that non-anthropomorphic conceptions of God do not make sense. By this I mean that we do not have sound grounds for believing that the central truth-claims of Christianity are genuine truth-claims and that we do not have a religiously viable concept of God. I argue that this is so principally because of three interrelated features about God-talk. (I) While purporting to be factual assertions, central bits of God-talk, e.g. ‘God exists’ and ‘God loves man-kind’, are not even in principle verifiable (confirmable or disconfirmable) in such a way that we can say what experienceable states of affairs would count for these putative assertions and against their denials, such that we could say what it would be like to have evidence which would make either their assertion or their denial more or less probably true. (2) Personal predicates, e.g. ‘loves’, ‘creates’, are at least seemingly essential in the use of God-talk, yet they suffer from such an attenuation of meaning in their employment in religious linguistic environments that it at least appears to be the case that we have in such environments unwittingly emptied these predicates of all intelligible meaning so that we do not understand what we are asserting or denying when we utter ‘God loves mankind’ or ‘God created the heavens and the earth’ and the like. (3) When we make well-formed assertions, it appears at least to be the case that a necessary condition for such wellformedness is that we should be able successfully to identify the subject of that putative statement so that we can understand what it is that we are talking about and thus understand that a genuine statement has actually been made. But, where God is conceived non-anthropomorphically, we have no even tolerably clear idea about how God, an infinite individual, occupying no particular place or existing at no particular time, and being utterly transcendent to the world, can be identified. Indeed we have no coherent idea of what it would be like to identify him and this means we have no coherent idea of what it would be like for God even to be a person or an it. He cannot be picked out and identified in the way persons and things can.
    Materialart: Digitale Medien
    URL: http://dx.doi.org/10.1017/S0034412500010672
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  • 9
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    On Fixing the Reference Range Of ‘God’ (1966)
    Cambridge : Cambridge University Press
    Religious studies 2 (1966), S. 13-36 
    Details
    ISSN: 0034-4125
    Quelle: Cambridge Journals Digital Archives
    Thema: Theologie und Religionswissenschaft
    Notizen: It is fair enough to refer, as Father Clarke does, to the God of the Christians and the Jews as ‘the one infinite Creator of all other things’. It is reasonable to take ‘God’ as a term that has certain conditions associated with it. These conditions fix its meaning. The central conditions associated with ‘God’ are: being infinite or unlimited, eternal, self-existent, the creator of everything that exists other than himself, the being upon whom all other beings are dependent but who depends on nothing himself, being personal, good, loving and holy. These conditions determine our concept of God, determine what could count as a referent for the term ‘God’. In short, God, as John Hick remarks, is conceived in Western Religions ‘as the infinite, eternal, uncreated, personal reality, who has created all that exists other than himself, and who has revealed himself to his human creatures as holy and loving’.
    Materialart: Digitale Medien
    URL: http://dx.doi.org/10.1017/S0034412500002560
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  • 10
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    The Intelligibility of God-talk (1970)
    Cambridge : Cambridge University Press
    Religious studies 6 (1970), S. 1-21 
    Details
    ISSN: 0034-4125
    Quelle: Cambridge Journals Digital Archives
    Thema: Theologie und Religionswissenschaft
    Notizen: There are certain primary religious beliefs which are basic to a whole religious Weltanschauung, for they are the cornerstone of the whole edifice. If these beliefs are unintelligible, incoherent, irrational or false the whole way-of-life, centering around them, is ‘a house of cards’. Certain segments of it may still be seen to have a value when viewed from some other perspective, but if these primary religious belief are faulted, the religious Weltanschauung itself has been undermined. If it has been undermined and if people recognise that it has been undermined and still go around believing in it, accepting and acting in accordance with its tenents, they are then being very irrational. And while in humility we should recognise that we all suffer from propensities to irrationality and perhaps in some spheres of our life can't help being irrational, it is a propensity we should resist, for to be irrational is to do something we ought not to do.
    Materialart: Digitale Medien
    URL: http://dx.doi.org/10.1017/S0034412500000032
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