Atheism and Theism JJ Haldane - Common Sense Atheism
Atheism and Theism JJ Haldane - Common Sense Atheism
Atheism and Theism JJ Haldane - Common Sense Atheism
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150 J.J. <strong>Haldane</strong><br />
that which appears in Volume 2 of the Blackfriars Summa – of which McDermott<br />
was also the translator.<br />
17 This comes from notes of a conversation made by M. Drury, a former student<br />
of Wittgenstein. See Rush Rhees (ed.), Recollections of Wittgenstein (Oxford:<br />
Oxford University Press, 1984), p. 79. For a clear <strong>and</strong> interesting account of<br />
how Wittgenstein’s philosophical anthropology might bear upon religious<br />
questions see Fergus Kerr, Theology after Wittgenstein (Oxford: Blackwell, 1986).<br />
For further subtleties regarding the place of religion in Wittgenstein’s thought<br />
see Norman Malcolm, Wittgenstein: A Religious Point of View, edited by P. Winch<br />
(London: Routledge, 1993).<br />
18 Summa Theologiae, Ia, q. 2, a. 3 as translated by McDermott in Aquinas: Selected<br />
Philosophical Writings.<br />
19 David Hume, A Treatise of Human Nature, edited by L.A. Selby-Bigge (Oxford:<br />
Clarendon Press, 1965), Book I, section III, pp. 79–80.<br />
20 See Master Eckhart, Parisian Questions <strong>and</strong> Prologues, translated by Arm<strong>and</strong> Maurer<br />
(Toronto: Pontifical Institute of Medieval Studies, 1974), Question 1.<br />
21 Ludwig Wittgenstein, Philosophical Investigations, translated by G.E.M. Anscombe<br />
(Oxford: Blackwell, 1976), I 304. Wittgenstein is writing about the sensation of<br />
pain.<br />
22 See Gottlob Frege, ‘On <strong>Sense</strong> <strong>and</strong> Reference’, in Translations from the Philosophical<br />
Writings of Gottlob Frege, edited by Peter Geach <strong>and</strong> Max Black, 3rd edn<br />
(Oxford: Blackwell, 1980).<br />
23 This fact about the meaning of ‘good’ (<strong>and</strong> ‘bad’ <strong>and</strong> other evaluative terms)<br />
is invoked by Aristotle in opposition to the view of Plato that goodness is a<br />
single, simple property possessed by all good things. He writes: ‘Since “good” has<br />
as many senses as “being” . . . clearly it cannot be something universally present<br />
in all cases <strong>and</strong> single’, Nicomachean Ethics, Book I. 6, 1096a23–29, translated by<br />
David Ross (Oxford: Oxford University Press, 1925). The definitive modern<br />
discussion of this point is the essay ‘Good <strong>and</strong> Evil’ by Peter Geach, Analysis,<br />
17 (1956), reprinted (<strong>and</strong> revised) in P. Foot (ed.), Theories of Ethics (Oxford:<br />
Oxford University Press, 1967).<br />
24 In the lapidary words of the Nicene Creed ‘For us men <strong>and</strong> for our salvation<br />
he came down from heaven: by the power of the Holy Spirit he became incarnate<br />
from the Virgin Mary, <strong>and</strong> was made man (homo factus est). For our sake he<br />
was crucified under Pontius Pilate; he suffered death <strong>and</strong> was buried ( passus et<br />
sepultus est)’. These words derive from the first <strong>and</strong> second ecumenical councils<br />
of Nicaea (325) <strong>and</strong> of Constantinople (381), hence it is strictly the ‘Niceno-<br />
Constantinopolitan Creed’ – the common declaration of Christian faith of all the<br />
great Churches of both East <strong>and</strong> West.<br />
25 For an account <strong>and</strong> defence of the idea of dogmatic infallibility as that features<br />
in the theology of the ‘extraordinary magisterium’ see J. <strong>Haldane</strong>, ‘Infallibility,<br />
Authority <strong>and</strong> Faith’, Heythrop Journal, 38 (1997).