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Philosophy > Religious language: Analogy and symbol > Flashcards

Religious language: Analogy and symbol Flashcards

1
Q

What do analogy and symbol act as within the discussion of religion?

A

The two key aspects of religious language which are commonly used

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2
Q

What is analogy one of the key tools for doing?

A

It is used by those on both sides of the discussion in order to try and explain their point of view to the other in a way that they will understand

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3
Q

Give an example of the use of analogy within the realm of religious discussion?

A

Paley’s watch analogy, which is at the heart of the teleological arguement

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4
Q

What it is important to do when discussing and using analogy?

A

To examine the use of analogy and whether the analogy itself is a sound analogy

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5
Q

What are symbols an important part of?

A

Both the discussion of religion and within participation in religious life

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6
Q

What should a distinction be made between?

A

Symbols and signs

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7
Q

Define analogy?

A

The use of comparison between two similar or dissimilar things towards the end of explaining a separate concept

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8
Q

What is analogy one of the methods for doing?

A

Explaining belief in God

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9
Q

Give a CS Lewis quote which acts as a good example for how analogy has been used to explain belief in God

A

‘I believe in Christianity as I believe the sun has risen: Not only because I see it, but because by it, I see everything else’

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10
Q

Explain Lewis’s analogy

A

God is compared to sunlight as the way through which life is illuminated. It is explaining how belief in God is less based on evidential proof but more on the way in which it impacts life. Lewis is explaining that the way in which Christianity puts his life into perspective supports his religious belief. He is not trying to make the case for religion here, bur rather to explain how it works within the context of his life

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11
Q

How does Aristotle discuss his opinion on analogy?

A

He discussed it regarding his theory of similarity

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12
Q

What did Aristotle call his theory of similarity?

A

Homoites

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13
Q

Explain Aristotle’s theory of homoites

A

This is the idea that if two things share a common attribute, then what may be true for one of the pair will be true for the other. They are alike insofar as they share a common attribute

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14
Q

List Aristotle’s 4 factors for judging what a good analogy is

A
  • The strength of analogy is dependent upon how similar the two things which are being compared are
  • Argues that similarities within analogies can be found only in things which have the same properties
  • Sound analogies will have a strong common denominator
  • Good arguements or analogies do not rely upon assumed knowledge regarding the common denominator
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15
Q

What are the two pieces of important opposing terminology when discussing analogy within theology or philosophy of religion

A

Via negativa and via positiva

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16
Q

What is via negativa also known as?

A

Negative theology or the apophatic way

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17
Q

Explain via negativa

A

The idea that we cannot use human language to effectively describe God as God goes beyond our human understanding of these words. We cannot make positive assertions about God, but we are able to make assertions about what he is not, and we can gain knowledge from this

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18
Q

What is via positiva also known as?

A

The cataphatic way

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19
Q

Explain via positiva

A

It posits that we can know and understand elements of God by the way in which the scriptures describe him

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20
Q

Give an example of via positiva

A

We can discover that God is good because we are told so and understand the concept of goodness

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21
Q

Give some examples of via negativa

A

We cannot conclusively say God is good because our understanding of goodness is on a human level. We cannot know God or conclusively make statements about God as the words we use in our discussion of these things are human words with human understandings, and God is beyond the confinements of our human understanding of these concepts

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22
Q

Give a key term about God which aligns with the via negativa way of thinking

A

God is ineffable

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23
Q

What does ineffable mean?

A

Beyond the scope of description

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24
Q

Where are ideas of the ineffability of God present?

A

In many of the world’s major religions

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25
Q

Give an example of ineffability within Judaism (synoptic link to NT studies)

A

The name of God is too holy to be spoken by human words and within human understanding so the vowels are omitted

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26
Q

Give an example of ineffability within Islam?

A

Descriptions or images of God or the Prophet Mohammad are not allowed

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27
Q

What do the ideas of via negativa fit well with?

A

Religious practises of the Abrahamic religions and the ideas behind these practises

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28
Q

Where is there biblical basis for the idea of via negativa?

A

1 Corinthians 2:11

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29
Q

State 1 Corinthians 2:11

A

‘For who knows a person’s thoughts except the spirit of that person, which is in him? So also no one comprehends the thoughts of God except the Spirit of God’

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30
Q

Where can the earliest examples of via negativa ideas be found?

A

Within mystical writings and Early Eastern Christian discussions

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31
Q

Give an example of one of the early works supporting the idea of via negativa

A

Within the work of Clement of Alexandria

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32
Q

Give some examples of other philosophers who wrote about via negativa ideas

A

Origen, Bail the Great Gregory of Nyssa and Evagrius Ponticus

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33
Q

Where do via negativa ideas appear in the 14th century?

A

In the anonymously authored ‘The Cloud of Unknowing’

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34
Q

What does ‘The Cloud of Unknowing’ say about via negativa ideas?

A

‘The first time when you seek God, you find only a darkness and as i were, a cloud of unknowing. This darkness and this cloud is, whatever you do, between you and your God and you may not see him clearly by the light of understanding in your reason’

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35
Q

Who first made the distinction between cataphatic and apophatic theology?

A

Dionysius the Aeropagite, thus giving a name to the two ideas that had been circulating

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36
Q

When did Dionysius the Aeropagite make a distinction between cataphatic and apophatic theology?

A

In the 6th century

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37
Q

How does Dionysius the Aeropagite describe via positiva?

A

He says it points to the basic understanding of God through theoretical terminology like ‘God is light’

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38
Q

How does Dionysius the Aeropagite describe via negativa?

A

He says that it posits that the via negativa posits that the via positiva thought process is a basic one. The nature of God goes beyond these words, and, therefore, these words can only provide a basic understanding of God while true understanding must go beyond. The terms we use are useful insofar as they can give us an idea of God but they can never fully describe God

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39
Q

Who picks up on the ideas of Dionysius the Aeropagite?

A

Moses Maimonides

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40
Q

Who was Moses maimonides?

A

An incredibly important Jewish philosopher and thinker

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41
Q

What did Moses Maimonides have a high level of knowledge of as a Jewish scholar?

A

A high level of knowledge of the Jewish scriptures

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42
Q

What issue does Moses Maimonides specifically single out within his writing?

A

Anthropomorphising God as something to be aware of avoiding in theological discussion

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43
Q

Within which of his works does Moses Maimonides best examine the idea of via negativa?

A

‘The Guide for the Perplexed’

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44
Q

How does Moses Maimonides examine the concept of via negativa in ‘The Guide for the Perplexed’?

A

‘Because man’s distinction lies in having something which no other worldly creature possesses, intellectual perception, this perception has been compared - though only apparently, not as a matter of truth - to the Divine perception, which requires no bodily organ. For this reason, because of the divine intellect, which man has been given - he is said to be in the image and likeness of the Almighty. But we should not have the idea that the Supreme Being is corporeal, having a material body’

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45
Q

How does Moses Maimonides explain his idea of via negativa as outlined in ‘The Guide for the Perplexed’

A

By using the example of a ship. By making statements about what a ship is not, we can gain and understanding about what it is. For example, if we say a ship does not sail on land, we can gain the knowledge that it sails on another substance. If we say that it does not sail on air, the logically we are left with the idea that it sails on water

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46
Q

Which medieval Catholic theologian puts forward ideas regarding the use of analogy within philosophy of religion?

A

Thomas Aquinas

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47
Q

What is the name of Aquinas’s most famous work?

A

Summa theologica

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48
Q

Whose ideas was Aquinas very familiar with?

A

Moses Maimonides

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49
Q

He Doctrine did Aquinas put forward?

A

The Doctrine of Analogy

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50
Q

What is the Doctrine of Analogy?

A

The idea that human description can never fully capture the nature of God. Our words are flawed and will never be able to adequately describe God. Analogy, he argues, does help.

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51
Q

Why is it highly likely that Aquinas did have a good knowledge of the via negativa?

A

Because many of his ideas are similar to Maimonides’ and he had a large understanding of and familiarity with his work

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52
Q

What should be stressed about Aquinas’ relationship with the via negativa?

A

That he was not a specific advocate of the via negativa

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53
Q

Why can Aquinas not be called an advocate of the via negativa?

A

Because he believed that just because statements about God are beyond human understanding it does not mean this statements should not be made or have no meaning. Just because he thinks that positive statements fall short of capturing what God is it does not mean that these positive statements do not have meaning and importance

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54
Q

Why do some people confuse Aquinas as an advocate for via negativa?

A

Because he thinks that only negative statements about God can be substantiated. According to Aquinas, we can only say things which God is not, and beyond this any positive statements fall short of capturing what God is.

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55
Q
A
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56
Q

How does Brian Davies criticise the via negativa?

A

He opposes Maimonides, and in turn Aquinas, by arguing that stating something about what an entity is not gives you no information about what it is. In his view there is an inference here which does not stand up to scrutiny

57
Q

How do GK Chesterton and Pierre Teilhard de Chardin criticise via negativa

A
  • GK Chesterton and Pierre Teilhard de Chardin both put forward an arguement against via negativa. As theists, they argued that the physical world was created by God and the language we use was also created by God, and it was intended by him to point towards himself as part of his plan. Therefore we ought to use these words to discuss God, if not you are disabling his plan for his revelation of himself
58
Q

How does WR Inge criticise via negativa

A
  • WR Inge argues that the via negativa poses a danger to theists and Christians. By reducing words which cannot fully capture God to being useless, you risk the loss of connection between humanity and God. By separating the language with which you can describe humans and reducing the accurate language for descriptions of God effectively to nought, it makes it increasingly difficult to have any kind of meaningful discussion at all
59
Q

Give another criticism of via negativa

A
  • That the approach does not garner any meaningful discussion about God and indeed may stop some in its tracks. To state that God is not a goldfish works within the logic of via negativa, but it gives us absolutely no contribution towards discussions of God’s nature
60
Q

What is the conclusion amongst most thinkers about via negativa and via positiva?

A

It appears to be that a balanced understanding of discussion of God needs to include awareness of via negativa and via positiva

61
Q

How was Aquinas an advocate of understanding both via negativa and via positiva when discussing God?

A

Because he said that just because the language we use to describe God does not fully capture God does not mean that it has no value

62
Q

What three categories did Aquinas group language into in order to convey his thoughts regarding religious language?

A

Univocal, equivocal and analogous

63
Q

What is univocal language?

A

Language that means the same thing regardless of the context. The meaning of the term/word does not change depending on the description or situation of the word

64
Q

Give an example of univocal language

A

Red hair and red paper. They are both the colour red, despite the context being different as hair and paper are very different materials

65
Q

What issue might those discussing God within a religious context come across?

A

Anthropomorphism

66
Q

What is anthropomorphism?

A

The concept of giving human characteristics or attributes to non-human entities

67
Q

When does anthropomorphism often occur

A

When religious people use analogy or symbolism to explain their ideas about God

68
Q

Why is it wrong to ascribe human characteristics to God?

A

Because it limits God to these human abilities. It is also inconsistent with the differences between humanity and the divine

69
Q

What is equivocal language?

A

Language or a term which can have more than one meaning, or a double meaning, for example. This represents a word whose meaning changes depending on the context in which the word is used.

70
Q

What is equivocal language known as outside of philosophy?

A

Homonyms

71
Q

Give an example of a homonym

A

Bark; as in one context this could mean the wood that covers a tree, but in another it could mean the sharp noise made by a dog in order to attract attention to itself. This is the same word, with a different meaning depending upon the context

72
Q

Why would there be no confusion over the word ‘bark’ in German?

A

Because tree bark is referred to as ‘baumrinde’, while a dog’s bark is referred to as ‘bellen’

73
Q

Give another philosophical word issue that is attributed to Aquinas

A

Attribution

74
Q

What is the problem with attributing attribution to Aquinas?

A

Because there are schools of thought who attribute this idea to Thomas Catjan in 1469

75
Q

What does attribution posit?

A

That the made and the maker must have commonalities and that we can discover things about the maker by looking at the made. Therefore, there must be commonality between humans and the universe and God

76
Q

What does Aquinas use to illustrate the idea of attribution?

A

The analogy of the bull

77
Q

Explain the analogy of the bull

A

If you were to examine the urine of a bull, you would be able to attribute various qualities to the bull. You would be able to tell whether or not the bull is in good health, how hydrated he is etc. However, it does not follow that the bull would be reduced to a pool of urine

78
Q

What does Aquinas use attribution and the analogy of the bull to argue?

A

That we can observe elements of the world around us and from this derive ideas about God

79
Q

Give an example of attribution being used to derive an idea about God

A

If there is beauty to be found in the natural world, then it would follow that we can attribute this beauty to the designer of the natural world

80
Q

What issue arises as a result of attribution?

A

The significance of proportional similarities and dissimilarities within the analogies

81
Q

Explain the problem of proportional similarities and dissimilarities within analogy

A

The things which are being compared within the analogies have to be proportionately similar in order to work logically, in order for the analogy to make the point that it desires to make

82
Q

What question does the problem of proportional similarities and dissimilarities within analogy raise?

A

How can it be known whether analogical language is being used correctly in describing God

83
Q

What is the problem with Aquinas’ idea of attribution being just an assumption?

A

Because when arguing about philosophical unknowns it is a mistake to make an assumption when positing in an arguement

84
Q

Give an example of the problem of proportional similarities and dissimilarities within analogy

A

Some people argue that the analogy posited by Paley is too dissimilar to work - the watch is a man-made object of technology. It is made of metal. The world, to which Paley compares the watch, is organic. It changes and grows itself, whereas the watch does not. In this way, some people argue that the two things are too dissimilar for the analogy to work

85
Q

What are physical symbols a hugely important facet of?

A

Religious life, practise and dialogue

86
Q

What are symbols used to do within religions?

A

To symbolise things of greater meaning

87
Q

What does the crucifix act as within Christianity?

A

A hugely important and multi-faceted symbol

88
Q

What will all Christians see the crucifix as at a basic level?

A

As a symbol of their belief in the death of Jesus Christ on a Roman cross in the first century as a sacrifice for their sins and through which they can receive forgiveness and therefore gain entry into heaven

89
Q

How is the crucifix often depicted within catholicism?

A

With an image of Christ nailed to the cross as a signifier of their remembrance of his sacrifice

90
Q

How do Protestant cruxifixes differ?

A

They will usually have the symbol of the cross empty

91
Q

Why do protestant churches usually leave the cross empty?

A

Because it symbolises the belief that Christ rose again; the empty cross serves as a reminder of the belief that Jesus did not remain dead but rose again to life and thus afforded forgiveness of sins

92
Q

What is the hugely important religious symbol within Judaism?

A

The Star of David

93
Q

Who is David in Judaism?

A

An important and notable figure whose story is recorded in the torah

94
Q

Why can we not say that the Star of David has always been associated with Judaism?

A

Because its earliest known associated use is in the 17th century

95
Q

What does the use of the Star of David around Judaism represent?

A

It has come to indicate subjugation and nationhood, through the use of this symbol to subjugate the Jews during the horrors of the Holocaust and the selection of the symbol to be part of the flag of the nation of Israel, declared the homeland of the Jewish people

96
Q

What did Paul Tillich greatly emphasise within his work?

A

The importance of symbol within religious language and the importance of understanding how this works when discussing philosophy of religion

97
Q

What theory does Tillich have about symbols?

A

That religious language is symbolic in a specific way

98
Q

What do we need to do before we can understand Tillich’s theory about symbols?

A

What is meant by the term ‘symbol’

99
Q

What does Tillich say symbols help people to do?

A

Open up hidden levels of reality and understanding that are not possible with literal language

100
Q

What two things does Tillich firmly draw a distinction between?

A

Sign and symbol

101
Q

Why does Tillich go to such great lengths to draw a distinction between sign and symbol?

A

Because the two terms could seem similar to a non-philosophical thinker, but Tillich wishes to assert them as being different

102
Q

How does Tillich describe a sign?

A

A practical necessity which depicts something clearly; for example, a ‘give way’ sign will instruct drivers clearly on what to do. It has no purpose or meaning beyond the specific information it denotes

103
Q

How is a symbol different to a sign for Tillich?

A

Because it can point to a meaning beyond the physical thing which it represents

104
Q

Give an example of a secular symbol

A

The American flag

105
Q

How is the American flag a symbol for Tillich?

A

On a basic level, it symbolises the country of America. However, on an emotional level to many Americans, it symbolises what it means to be American; it is something with which every American will identify

106
Q

Why would Tillich see the Star of David as a symbol rather than a sign?

A

Because it helps people open up to hidden levels of understanding and reality that are not possible with literal language

107
Q

What does Tillich point out that certain symbols have?

A

Life cycles in that their meanings will change and alter over time

108
Q

Give an example of a symbol with a life cycle

A

The skull and crossbones

109
Q

Why is the skull and crossbones a symbol with a life cycle?

A

To modern onlookers, this would represent pirates. However, the image was first used in the 12th century on military regalia and flags to symbolise the ferocious and dangerous nature of a particular fleet. It was not until the 14th century that the symbol became firmly associated with pirates. It has also come to represent death - there are skulls and crossbones engraved in many Spanish churches which symbolise the presence of graves. It has also been used to represent death and danger. For example, it is common that this symbol be placed on a substance that is highly poisonous and has a high likelihood of killing someone should they come into contact with it

110
Q

What can we conclude about symbols after looking at the skull and crossbones?

A

We can see that meaningful symbols that we might see and immediately associate with one thing, can have other connotations that we might not think of or understand

111
Q

What does the issue of symbols meaning different things extend to?

A

Religious symbols

112
Q

What is the problem with the fact that understanding of religious symbols have changed over time?

A

Because symbolic language which is important to religious traditions in modern times has become of lessened understanding

113
Q

Give an example of how religious symbols changing over time has blurred our understanding of these symbols

A

The biblical literary image used to equate God and Christ with a king had a profound impact at the time. In those times Kings were the ultimate authority and had boundless power. However, especially within the context of modern Britain, our concept of the monarchy has drastically changed. The power of the modern monarchy has lessened significantly - the King now acts as somewhat of a figurehead; he still has some power but is a far cry from the absolute power of the rulers to which the Bible’s analogy refers

114
Q

What does Tillich say should happen to language that is used within religious tradition?

A

It should be changed. The words and images used to denote symbols should be updated to reflect the changed in culture to help people better understand the significance they denote

115
Q

According to Tillich, what does religious language have many of the same traits as?

A

The symbol which it speaks of

116
Q

What phrase does Tillich use to highlight his point that religious language has many of the same traits as the symbol that it speaks of?

A

‘God is love’

117
Q

How does the phrase ‘God is love’ show that religious language language has many of the same traits as the symbols they describe?

A

Because the statement is a sign pointing to God, but also functions the same way a symbol would - it is a ‘participation in the reality of God’. It is something more than simply pointing to God, more than simply making statement about God

118
Q

What does Tillich say about the term God is love’s relation to God’s reality?

A

He says that the term is ‘affirmed and negated’ by God’s reality

119
Q

Explain Tillich’s idea that the statement God is love is affirmed or negated by God’s reality

A

Should there be a God who fits this description, then should he exist, surely he is love. However, on the theme of via negativa, this is negated by the fact that the phrase would fall far short of the reality of the love of which God is posited

120
Q

Give an example of an opponent to Tillich and his theories about symbols and religious language

A

John Hick

121
Q

What idea of Tillich’s does John Hick take issue with?

A

Tillich’s assertion that symbol and religious language ‘participate in what they point to’

122
Q

Why does Hick take issue with Tillich’s idea that symbol and religious language ‘participate in what they point to’?

A

Because Tillich does not illuminate as to what he means by this phrase. He states that the participation does little towards the end of discussing or showing what that participation constitutes

123
Q

What does Hick think Tillich’s idea of symbols and their non fixed meaning does to religious belief?

A

Relativises it

124
Q

What does Hick think symbols must do if they are to point to some deeper understanding or reality?

A

He thinks they have to point to a fixed, meaningful idea, otherwise one may be participating in nothing at all when using a symbol

125
Q

Explain the question as the whether something could be a sign or a symbol depending on who uses it

A

There is a question as to whether the significance of a symbol could change when used by a person for whom the symbol has no meaning. For example, if an atheist stated ‘God is love’, does the phrase hold the same weight and importance? Surely an atheist does not agree with or believe in the statement, and, therefore, does it negate the importance of the symbol and change what the meaning of the symbol is? Does it perhaps mean that when said by an atheist such a phrase would act as a sign, while if said by a theist it would function as a symbol

126
Q

What is the further issue within the discussion of what God is like?

A

Because this line of thought can be argued to apply to any description or depiction of God one chooses. If we replace the phrase God is love with ‘God is a spaghetti monster’ then the same logic applies. Therefore we are left with limited scope as to how this contributes to discussions of philosophy of religion

127
Q

Where can critique of Tillich’s thought process by found aside from Hick?

A

The nature of symbols

128
Q

What is the limit of Tillich’s ‘participation’ in a symbol?

A

Despite going so far as to demonstrate how symbols work within the mind, it does not necessarily speak of the existence of the symbol as pointing to reality outside the mind

129
Q

Using the South American Confederate flag as an example, explain how Tillich’s idea of symbols fail to point to reality outside of the mind

A

The flag symbolises the political idea of a utopia for which and under which those who believed in this fought. However, this political utopia that they dreamed of never existed in reality. It represents idealism rather than events or experience. The flag also conjures up quite a different image for many African Americans, who might associate it with racism, slavery and oppresion. Indeed it ‘participated’ in these ideas insofar as it was used historically by those who perpetuated these ideas and actions. Therefore, we can see from this example that one symbol can mean many different things. The same is true of a symbol insofar as it is used to discuss God

130
Q

Is Tillich’s use of symbol cognitive or non-cognitive?

A

Cognitive

131
Q

Why is Tillich’s use of symbol cognitive?

A

Because it is fair and reasonable to enquire as to whether or not the statements that are made can be said to be true or false

132
Q

What does JH Randall say symbols can be?

A

Non-cognitive and non-representative

133
Q

Why does JH Randall think that symbols are non representative?

A

He argues they are not representative of a wider being, but rather the reality to the person who is interpreting the symbol

134
Q

What does Randall think religion has a specific and unique function within?

A

The collective human psyche and culture - it communicates in a particular and special way

135
Q

Why does Randall compare religion and music?

A

Because he says that both move humans in a particular way which is hard to express or quantify

136
Q

In which of his works does Randall best discuss symbols?

A

The Role of Knowledge in Western Religion (1958)

137
Q

What does Randall say about symbols in The Role of Knowledge in Western Religion?

A

‘They make us receptive to the qualities of the world encountered and they open our hearts to new qualities with which that world, in cooperation with the spirit of man, can clothe itself. The enable us too see and feel the religious dimension of our world better, the ‘order of splendour’ and of man’s experience in and with it. They teach us how to find the Divine; they show us visions of God’

138
Q

Explain Randall’s idea that God exists within the individual

A

For Randall, God is not an entity outside the mind of believers. He believes religion has invaluable cultural purposes. However, as for the truth of God, he attributes this as being the believed experience of the individual - in the same way in which music functions to move an individual. A believer would obviously refute this as their experience and beliefs would contradict the idea that they are not praying to an entity outside themselves but rather an imagined ideal within their own consciousness

139
Q
A

Philosophy (21 decks)

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