Terry Godlove - Academia.edu (original) (raw)
Papers by Terry Godlove
Contemporary Sociology: A Journal of Reviews, 2010
... One experiences of course pain for the lost parent, but also fear for the future ... socio-po... more ... One experiences of course pain for the lost parent, but also fear for the future ... socio-political domain, linked to the highly debated issues of the modern Self, democracy, and ... To borrow Habermas' well known expression, according to most of the interpreters Durkheim thought of ...
Method & Theory in the Study of Religion, 2018
This paper focuses on two contrasting approaches to the theory of linguistic meaning and asks how... more This paper focuses on two contrasting approaches to the theory of linguistic meaning and asks how they color a range of issues of interest to scholars of religion. The so-called truth-conditional approach makes truth basic. It trades on the thought that we sometimes or perhaps often know what someone has said when we know what it would be for what she has said to be true. The other approach pegs meaning to how expressions and sentences are used in communicative situations. Dummett and Davidson are front and center. Davidson is of course in one sense a champion of truth-conditional semantics, but, over the issues I have in view, his case is instructively mixed. This discussion leads us toward an account of linguistic meaning which elevates over truth a family of concepts associated with use, including verification, justification, and pragmatic success.
Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte
The Review of Metaphysics, Jun 1, 2009
Contemporary Sociology-a Journal of Reviews, 2010
International Journal of Philosophical Studies, 2011
... DOI: 10.1080/09672559.2011.595195 Terry F. Godlove Jr. a pages 447-464. ... 37 37 My thanks t... more ... DOI: 10.1080/09672559.2011.595195 Terry F. Godlove Jr. a pages 447-464. ... 37 37 My thanks to Tony Dardis, Robert Hanna, Dietmar Heidemann, and Mark McEvoy for helpful comments and discussion. View all notes. Hofstra University, USA. Notes. ...
The Southern Journal of Philosophy, 1987
In what sense, if any, does Kant's moral theory "belong in a religious setting?"] The question co... more In what sense, if any, does Kant's moral theory "belong in a religious setting?"] The question continues to command attention not only because scholars take seriously the Kantian approach to ethics, but because of Kant's own conviction that belief in God plays an important role in his theory. Kant often reasons as follows. As moral agents, we have a duty to promote the highest good, that state of nature in which happiness is had in proportion to virtue. Since we cannot intend to do what we know or believe to be impossible, and since unaided nature yields us no hope of success, we must postulate the existence of an omnipotent, moral being-a God who could transform nature in the required way.2 Recent debate over the place of theism in Kant's ethics has centered around the question whether the non-theist can act (in Kant's sense) morally well. Answering in the affirmative, Stephan Korner says "a person could without self-contradiction recognize the categorical imperative and yet believe that it is not his duty to try to bring about the highest good, since this duty would imply the existence of God which he denies." Lewis White Beck points out that the highest good cannot command us to do any thing that the moral law has not already commanded. Ralph Walker writes, "one can perfectly well be a serious moral agent while remaining altogether pessimistic about whether virtuous acts achieve anything or will ever be rewarded." And Thomas Auxter has argued that "Kant's own explanation of how a moral ideal is constructed and of how practical judgments are made precludes an appeal to the highest good as a standard for conduct."3 The view that Kant's ethics cannot do without belief in God has also found able, if fewer defenders. Thus, for John Silber, the highest good brings a material content to what would otherwise be a merely formal principle; for only the highest good obliges us to "strive for the realization of happiness in proportion to virtue in the lives of all men." And according to Allen Wood, someone who abandons pursuit of the highest good must "at the same time cease to act purposively in obedience to the moral law. Pursuit of the highest good could not be
The Journal of Religion, 2004
The Journal of Religion, 2000
The Journal of Religion, 1985
The Journal of Religion, 1985
The Journal of Religion, 1987
The Journal of Religion, 1987
The Journal of Religion, 1989
Page 1. Interpretation, Reductionism, and Belief in God* Terry F. Godlove, Jr. / Hofstra Universi... more Page 1. Interpretation, Reductionism, and Belief in God* Terry F. Godlove, Jr. / Hofstra University ... 1 Emile Durkheim, Elementary Forms of Religious Life, trans. Joseph Ward Swain (1915; 5th impression, New York: Allen & Unwin, 1964), hereafter cited as Elementary Forms. ...
The Journal of Religion, 1993
The Journal of Religion, 1993
The Journal of Religion, 1992
The Journal of Religion, 1992
The Journal of Religion, 1991
Contemporary Sociology: A Journal of Reviews, 2010
... One experiences of course pain for the lost parent, but also fear for the future ... socio-po... more ... One experiences of course pain for the lost parent, but also fear for the future ... socio-political domain, linked to the highly debated issues of the modern Self, democracy, and ... To borrow Habermas' well known expression, according to most of the interpreters Durkheim thought of ...
Method & Theory in the Study of Religion, 2018
This paper focuses on two contrasting approaches to the theory of linguistic meaning and asks how... more This paper focuses on two contrasting approaches to the theory of linguistic meaning and asks how they color a range of issues of interest to scholars of religion. The so-called truth-conditional approach makes truth basic. It trades on the thought that we sometimes or perhaps often know what someone has said when we know what it would be for what she has said to be true. The other approach pegs meaning to how expressions and sentences are used in communicative situations. Dummett and Davidson are front and center. Davidson is of course in one sense a champion of truth-conditional semantics, but, over the issues I have in view, his case is instructively mixed. This discussion leads us toward an account of linguistic meaning which elevates over truth a family of concepts associated with use, including verification, justification, and pragmatic success.
Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte
The Review of Metaphysics, Jun 1, 2009
Contemporary Sociology-a Journal of Reviews, 2010
International Journal of Philosophical Studies, 2011
... DOI: 10.1080/09672559.2011.595195 Terry F. Godlove Jr. a pages 447-464. ... 37 37 My thanks t... more ... DOI: 10.1080/09672559.2011.595195 Terry F. Godlove Jr. a pages 447-464. ... 37 37 My thanks to Tony Dardis, Robert Hanna, Dietmar Heidemann, and Mark McEvoy for helpful comments and discussion. View all notes. Hofstra University, USA. Notes. ...
The Southern Journal of Philosophy, 1987
In what sense, if any, does Kant's moral theory "belong in a religious setting?"] The question co... more In what sense, if any, does Kant's moral theory "belong in a religious setting?"] The question continues to command attention not only because scholars take seriously the Kantian approach to ethics, but because of Kant's own conviction that belief in God plays an important role in his theory. Kant often reasons as follows. As moral agents, we have a duty to promote the highest good, that state of nature in which happiness is had in proportion to virtue. Since we cannot intend to do what we know or believe to be impossible, and since unaided nature yields us no hope of success, we must postulate the existence of an omnipotent, moral being-a God who could transform nature in the required way.2 Recent debate over the place of theism in Kant's ethics has centered around the question whether the non-theist can act (in Kant's sense) morally well. Answering in the affirmative, Stephan Korner says "a person could without self-contradiction recognize the categorical imperative and yet believe that it is not his duty to try to bring about the highest good, since this duty would imply the existence of God which he denies." Lewis White Beck points out that the highest good cannot command us to do any thing that the moral law has not already commanded. Ralph Walker writes, "one can perfectly well be a serious moral agent while remaining altogether pessimistic about whether virtuous acts achieve anything or will ever be rewarded." And Thomas Auxter has argued that "Kant's own explanation of how a moral ideal is constructed and of how practical judgments are made precludes an appeal to the highest good as a standard for conduct."3 The view that Kant's ethics cannot do without belief in God has also found able, if fewer defenders. Thus, for John Silber, the highest good brings a material content to what would otherwise be a merely formal principle; for only the highest good obliges us to "strive for the realization of happiness in proportion to virtue in the lives of all men." And according to Allen Wood, someone who abandons pursuit of the highest good must "at the same time cease to act purposively in obedience to the moral law. Pursuit of the highest good could not be
The Journal of Religion, 2004
The Journal of Religion, 2000
The Journal of Religion, 1985
The Journal of Religion, 1985
The Journal of Religion, 1987
The Journal of Religion, 1987
The Journal of Religion, 1989
Page 1. Interpretation, Reductionism, and Belief in God* Terry F. Godlove, Jr. / Hofstra Universi... more Page 1. Interpretation, Reductionism, and Belief in God* Terry F. Godlove, Jr. / Hofstra University ... 1 Emile Durkheim, Elementary Forms of Religious Life, trans. Joseph Ward Swain (1915; 5th impression, New York: Allen & Unwin, 1964), hereafter cited as Elementary Forms. ...
The Journal of Religion, 1993
The Journal of Religion, 1993
The Journal of Religion, 1992
The Journal of Religion, 1992
The Journal of Religion, 1991