By Kai Nielsen (auth.)
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25 It does not seem to me, given the context of the dispute, that what is intended by 'satisfiable in principle' should be such a big mystery. Presumably condition x is satisfiable in principle if it is logically possible to state what would, to any degree at all, count as evidence for or against X. 26 But this brings us back to some empiricist condition for meaningfulness (or for factual intelligibility or cognitive intelligibility). Since this is so, Glickman's second point mentioned above effectively reduces to that consideration.
God' is not used as a verb or as an adverb, conjunction or preposition. 'Jack God Jill God down the hill to fetch a pail ofJesus' or 'The Yankees God the Tigers in ten innings' are so deviant as not to be intelligible. 'God' does not take just any word-slot in the English language, thus it is evident that there is a sense of 'intelligible' in which plain God-talk is perfectly intelligible. We can make inferences from 'God created the world'. 'If God created the world', the world is not uncreated, the world just didn't happen to come into being, and the world did not exist before God.
We are back to the central problems raised in the first chapter. It is this attitude toward religion and religious discourse that I call Wittgensteinian Fideism. It is here that I feel the most profound challenge to what I want to say about religion, for, if Wittgensteinian Fideism is right, I am most surely mistaken in some of the fundamental claims I make concerning religion. Yet ,it is just here that I feel the greatest ambivalence, for as I read Wittgenstein himselfor Malcolm, Cavell, Winch or Ambrose I feel profoundly drawn toward such a manner of philosophising.
An Introduction to the Philosophy of Religion by Kai Nielsen (auth.)