Magic, Witchcraft, and Science

Cook, John W.

doi:10.1111/j.1467-9205.1983.tb00353.x

Cited by 9 publications

(2 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…2.Arguably, that interpretation is held by: Cook (1983); McGuiness (1982); Mounce (1973); Ayer (1980), esp. p. 92; O'Hear (1984), 10–12.…”

Section: Notesmentioning

confidence: 99%

Wittgenstein on the language of rituals: the scapegoat remark reconsidered

Hoyt¹

2011

Rel. Stud.

View full text Add to dashboard Cite

Wittgenstein's remarks on religion suggest a provocative and nuanced account of what makes rituals meaningful – and why some living rituals might have little or no meaning despite their hold on congregants. Wittgenstein's view has been obscured, I argue, in part by the consistent misinterpretation of his controversial ‘scapegoat remark’, which has been taken to be a comment on the internal incoherence of the ancient Jewish scapegoat rite. In fact, Wittgenstein's point is that the scapegoat ritual is particularly easy to misinterpret, and so reflection on it helps illustrate the sort of confusion that plagues much thinking about religion and ritual.

show abstract

“…2.Arguably, that interpretation is held by: Cook (1983); McGuiness (1982); Mounce (1973); Ayer (1980), esp. p. 92; O'Hear (1984), 10–12.…”

Section: Notesmentioning

confidence: 99%

Wittgenstein on the language of rituals: the scapegoat remark reconsidered

Hoyt¹

2011

Rel. Stud.

View full text Add to dashboard Cite

show abstract

“…28 For expressivist readings of Wittgenstein, see, e.g., Cook (1983); Shields (1993), 103. For a more careful analysis, see Clack (1996).…”

mentioning

confidence: 99%

Approaches to philosophy of religion: contemplating the world or trying to find our way home?

Burley¹

2014

Rel. Stud.

View full text Add to dashboard Cite

Abstract:What is the point of philosophy of religion? Is it to help us find the right path in life, with the philosopher as guide and mentor? Or is it, as D. Z. Phillips proposes, to contemplate 'the world in all its variety', deepening our understanding of multiple perspectives (both religious and non-religious) without trying to appropriate or reject any of them? Recognizing certain shortcomings of the former conception, this paper seeks to elucidate the latter and to engage with the critical reception of Phillips' work by other Wittgenstein-influenced philosophers. Towards the end, with reference to Rush Rhees and Wittgenstein, I discuss how giving expression to 'wonder at what is terrible' illustrates the ethical demand of a contemplative approach, and in conclusion I offer some thoughts on how this approach could usefully be enriched and extended.

show abstract

Wittgenstein and Anthropology

Clack¹

2016

A Companion to Wittgenstein

View full text Add to dashboard Cite

Magic, Witchcraft, and Science

Cited by 9 publications

References 0 publications

Wittgenstein on the language of rituals: the scapegoat remark reconsidered

Wittgenstein on the language of rituals: the scapegoat remark reconsidered

Approaches to philosophy of religion: contemplating the world or trying to find our way home?

Wittgenstein and Anthropology

Contact Info

Product

Resources

About