The Logic of Religion by Joseph M. Bochenski

By Joseph M. Bochenski

This is often the 1st try and use smooth, mathematical logic
to identify a common common sense of faith appropriate to all
great religions.

Such a common sense, Father Bochenski exhibits, isn't really an evidence of or
an apology for a specific religion-or for faith in general.
Rather, it's the program of the foundations and legislation of
logic to spiritual discourse.

The booklet is geared up approximately 4 significant heads: Religion
and good judgment, The constitution of spiritual Discourse, Meaning
in non secular Discourse, and justification of non secular Discourse,
with technical appendices, "On Analogy" and
"On Authority."

As a enterprise into mostly unexplored territory, The
Logic of faith opens new horizons for extra study.
It is a ebook of surprising curiosity to all critical scholars of
religion and to logicians and philosophers as well.

JOSEPH M. BOCHENSKI, President of the collage of Fribourg,
Switzerland, is without doubt one of the best-known logicians of
the 20th century. he's the writer of a few thirty volumes
concerned with formal common sense and modern philosophy,
including Soviet philosophy.

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Extra resources for The Logic of Religion

Example text

Yet a science of love is possible and does, as a matter of fact, exist. So too a science- or rather a number of sciences-of religion exists: religious psychology, sociology, and so on. These sciences share with logic its rational, objective, and social character. If such other sciences of religion are legitimate and possible, why should logic of religion be impossible, one may ask? The difference in objectivity, rationality, and so on, between logic and these other sciences is not an essential oneat most it is a difference of degree.

This doctrine is sometimes ascribed to Schleiermacher. 3. N on-communicativist theory. RD does indeed have objective meaning, but this is not communicable. 4. Communicativist, non-propositional theories. Here RD has some objective, communicative meaning but this meaning is not propositional. One outstanding type of such theories is the doctrine according to which RD means, in its communicative parts, rules of action. When we read in a religious text, for example, that God is good, the meaning is that man should be good to his neighbors, and so on.

These sciences share with logic its rational, objective, and social character. If such other sciences of religion are legitimate and possible, why should logic of religion be impossible, one may ask? The difference in objectivity, rationality, and so on, between logic and these other sciences is not an essential oneat most it is a difference of degree. If we consider the situation from this angle, it appears that none of the arguments quoted above do force the conclusion that no logic of religion is possible.

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