By Mikel Burley
Ludwig Wittgenstein (1889-1951) made profound contributions to many parts of philosophy and cultural realizing, and his concept and techniques have encouraged a variety of inquirers into the different types of our non secular existence. D. Z. Phillips (1934-2006) pioneered the applying of Wittgenstein-influenced ways to the philosophy of faith, and emphasised the contemplative, non-dogmatic nature of the philosophical job. In considering non secular types of existence, Mikel Burley elucidates and significantly examines the paintings of those philosophers when it comes to a variety of elements of faith, together with ritual, mystical adventure, religion and cause, realism and non-realism, conceptions of everlasting existence, and using literature as a source for the contemplation of spiritual and non-religious ideals. The booklet may be of important worth to lecturers, scholars and normal readers drawn to philosophy, non secular reviews, theology, and the interrelations among those disciplines. - See extra at: http://www.bloomsbury.com/uk/contemplating-religious-forms-of-life-wittgenstein-and-dz-phillips-9781441103253/#sthash.u3mP0rvB.dpuf
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Additional resources for Contemplating Religious Forms of Life: Wittgenstein and D.Z. Phillips
As in the case of crying out in pain, it is possible for someone to perform the action with a particular intention, perhaps to display to other people the fact that one loves the person in the photograph (or to make them believe that one does). But this action derives its sense from cases where the act of kissing the photo is performed spontaneously and not with a deliberate intention. I take it that Wittgenstein’s thought is that the burning of an effigy is like this: although the construction of an effigy may take time and effort, which is different from the case of kissing a photograph, the act of burning it nevertheless expresses something, namely hatred or vengefulness, or something similar.
12 Indeed, in this view, the commission of evil entails moral harm, for one’s soul or moral character is harmed by the commission of evil itself. Only when this aspect of the doctrine is introduced does it make sense to characterize it, as Winch does at the start of his essay, as the ‘idea that it is worse for a man to do than to suffer wrong’. As I mentioned above, Winch’s essay ends on a sceptical note, for he thinks there is something problematic about the doctrine of moral harm that prevents its being adequately expressed in words.
Winch, however, demurs, arguing that Mounce’s analogy depends on a misunderstanding of the ‘grammar’ of the oracular consultation. 39 So while Mounce has conceived of the administering of poison to the second chicken as a kind of test of the reliability of the answer provided by the first, Winch holds this conception to be a mistake, since it misses the fact that the answers are provided through the medium of the chickens and not by them. This strikes me as a poignant illustration of the sort of dispute to which Cioffi alludes.