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Ulf Zackariasson. Forces by Which We Live: Religion and Religious Experience from the Perspective of a Pragmatic Philosophical Anthropology . Studia Philosophiae Religionis, vol. 21. Uppsala, Sweden: Department of Theology, Uppsala University, 2002. Pp. 254. ISBN 91-628-5169-1

Ulf Zackariasson. Forces by Which We Live: Religion and Religious Experience from the Perspective... Dewey, leaned in this unfortunate direction, giving rise to vulgar interpretations of his pragmatism and risking the conflation of pragmatism with existentialism. The problem is that any beliefs whatsoever make a pragmatic difference to some degree in the lives of the individuals holding them, but this is a difference that is compatible, for all we know, with their being illusory or even false. What we want to show by way of the "pragmatic difference" of a belief system or a theology is what difference its truth would make in a public way. The recommendation that we test them "in light of the forms of life they make possible" (187) does not seem to provide a very workable norm either at the existential or the communal level. Nevertheless, Pragmatic Historicism concludes with an eloquent meditation on "tragedy and hope" in the spirit of Sidney Hook. Tragic historicism knows that history is not only open and malleable, but also stingy and cruel (190). More than a new methodology, Sheila Davaney gives us an account of a new form of life that has emerged (primarily) among western intellectuals, one that is content to live without essences, absolutes, foundations, or skyhooks of http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Contemporary Pragmatism Brill

Ulf Zackariasson. Forces by Which We Live: Religion and Religious Experience from the Perspective of a Pragmatic Philosophical Anthropology . Studia Philosophiae Religionis, vol. 21. Uppsala, Sweden: Department of Theology, Uppsala University, 2002. Pp. 254. ISBN 91-628-5169-1

Contemporary Pragmatism , Volume 1 (1): 178 – Apr 21, 2004

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Publisher
Brill
Copyright
© Copyright 2004 by Koninklijke Brill NV, Leiden, The Netherlands
ISSN
1572-3429
eISSN
1875-8185
DOI
10.1163/18758185-90000137
Publisher site
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Abstract

Dewey, leaned in this unfortunate direction, giving rise to vulgar interpretations of his pragmatism and risking the conflation of pragmatism with existentialism. The problem is that any beliefs whatsoever make a pragmatic difference to some degree in the lives of the individuals holding them, but this is a difference that is compatible, for all we know, with their being illusory or even false. What we want to show by way of the "pragmatic difference" of a belief system or a theology is what difference its truth would make in a public way. The recommendation that we test them "in light of the forms of life they make possible" (187) does not seem to provide a very workable norm either at the existential or the communal level. Nevertheless, Pragmatic Historicism concludes with an eloquent meditation on "tragedy and hope" in the spirit of Sidney Hook. Tragic historicism knows that history is not only open and malleable, but also stingy and cruel (190). More than a new methodology, Sheila Davaney gives us an account of a new form of life that has emerged (primarily) among western intellectuals, one that is content to live without essences, absolutes, foundations, or skyhooks of

Journal

Contemporary PragmatismBrill

Published: Apr 21, 2004

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