By Walter A. Kaufmann
'Since Kaufmann's learn isn't just good written but in addition the one present textual content combining certain realizing, sympathy, and feedback of either existentialism and analytic philosophy, it turns into a 'must' for any man's non secular medication cupboard. upload to this a cautious critique of neo-orthodoxy, the better feedback, demythologizing, mysticism, Freudian psychology, and sure elements of Judaism and Buddhism, and the highbrow deal with is obvious.
"It will be tough to discover a greater instance of contemporary atheistic philosophy's love affair with faith, or a extra poignant one of many attempt of a contemporary highbrow to maintain the religion whereas eschewing trust. " --Religious experiences evaluation
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Extra resources for Critique of Religion and Philosophy
In that case, however, it remains perplexing that Plato should have blandly mixed a faithful ac- 40 16 Plato's Vision of Man count of Socrates' last day and death with doctrines which bore no relation to Socrates at all. Yet most Plato scholars today are resigned to this assumption. Probably, Plato's theory of Forms was initially inseparably connected with his conception of the relation of body and soul and with the person, rather than the explicit teaching, of Socrates. In the Phaedo, Plato has Socrates converse with two Pythagoreans, and the dialogue is narrated in the house of yet another Pythagorean, and there are many allusions to Pythagorean doctrines, beginning with explicit references to the Pythagorean conception of the body as the prison of the soul.
Meanwhile, the existentialists leave out of account precisely what the analysts consider. Hence the difference in their maps. Following in the footsteps of a long "empiricist" tradition, analytic philosophy shows little concern with aesthetic and religious experience. Usually, it ignores experience altogether and studies the relations between concepts, words, or propositions, without regard for the nonacademic experiences and problems from which these linguistic structures derive their meaning and significance.
We need only recall what he says of love and its relation to philosophy in the Symposion and the Phaedrus. The dis- 42 17 The British Vision of Man sociation of intellect and emotion would have been incomprehensible to him. In its extreme form, the dissociation of intellect and emotion was the triumph of logical positivism; but in a more subtle form it has distinguished a good deal of British philosophy for centuries. Compare Berkeley with Spinoza, Hume with Voltaire, or Ryle with Sartre. The issue is not merely stylistic.
Critique of Religion and Philosophy by Walter A. Kaufmann