By Anthony Thiselton

Masking thinkers from Plato to Freud, delivering exact explainations of primary rules, and outlining transparent definitions of advanced principles, this can be a complete reference instrument for all these learning, or drawn to, the philosophy of faith.

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II, 191). Price includes a plausible account of ‘half-belief’. How is it that some believers act in certain ways consonant with their beliefs ‘on some occasions’ but act very differently ‘on other occasions’ (Belief, 305)? , 311). Sometimes the path to maturity is a gradual one, as a full integration of the self gradually emerges. All of the above aspects, with the possible exception of Clifford’s over-harsh demand for empirical criteria, contribute something of value to our understanding of the conceptual grammar of belief, and of why it is not simply a ‘weaker’ form of knowledge.

Barth found that this approach cut little ice in his early work as a pastor. It also underestimated human sin, and the outbreak of the First World War (1914–18), even endorsed by some of his German teachers, seemed further to question any optimism about ‘progress’. He turned to a repeated and intensive reading of Paul’s Epistle to the Romans and discovered what he called ‘the Strange New World within the Bible’ (1917), in The Word of God and the Word of Man, (1924, Eng. 1957, 43). In 1919 Barth published his groundbreaking Commentary on Romans.

Would the utterance ‘I baptize this infant 2704’ constitute an operative act of baptism? , 35). , 45). , 63). These cannot be detected, however, by grammar alone. , 1–10, 114–16). Perlocutions often, perhaps always, involve the use of quasi-causal power rather than convention. Thus ‘I persuade’ usually embodies perlocutionary, rather than illocutionary, action. Austin rightly focuses on illocutions as most fertile for philosophy or conceptual clarification. Thus ‘I praise’, ‘I welcome’, ‘I repent’, ‘I promise’ come within this latter category.

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