Daniel McClellan on the myth of scriptural literalism. Great post I’ll undoubtedly be linking to a lot.
I quoted a bit earlier this week from Hazony’s excellent The Philosophy of Hebrew Scripture. While I don’t necessarily agree with everything he writes, from my limited perspective he does seem to get a lot of the epistemological issues right. At least it lines up with what I’ve read elsewhere. Since my interests are much more philosophical than historical I don’t get wrapped up too much in the details of the history. From a philosophical perspective and also hermeneutical perspective Hazony helps illuminate many issues in theology and LDS scripture. Consider for instance the issue of truth. Now people like Jim Faulconer have written on this in various papers but Hazony is a great resource that goes through it in a sustained fashion.
Hazony’s argument is that it is things not words or propositions that are true for the Hebrews. While our culture retains some elements of this such as a true friend or to true a wheel by and large we’ve adopted the Greek notions where true or false are properties of language or the meaning behind language. Something is true when it lines up with reality in some way. Further truth is conceived statically rather than as a process. To talk about truth is to talk in some way about something like correspondence now between proposition and reality. Later theories like coherence theory or the like still tie truth to language following this basic stance of Greek thought. In contrast to the Hebrews a thing is true when it shows over time that it is the thing is purports to be.
I’ve mentioned Yoram Hazony’s The Philosophy of Hebrew Scripture a few times. Whether one agrees with him in all the particulars it’s an interesting consideration of traditional Hebrew thought as having philosophical import. It’s also great for considering certain issues in the Old Testament for those of us more of a philosophical bent. One of the more interesting parts is chapter 6 where he considers Jeremiah as epistemology. It’s especially interesting as he deals with individual knowing and the role of a prophet.
Jeff and I have been going back and forth on various epistemology and ethical issues related to religion. He agrees that his own position is not a position many hold, although he thinks it a correct religious one. More or less he thinks that religious authority acts as a trump on any belief. I think it can at best act to create a demand of burden of proof. My own position is a fallibilist one. I fully admit this fallibilism arises out of my study of the pragmatists like C. S. Peirce. I think, however, that Peirce’s fallibilism has gone from a minor position to the dominant position among philosophers. My latest discussion with Jeff at BCC started getting tangental there so I’ve brought it here.
Steve Fleming, who’s done a lot of work on neoplatonic influences on early Mormonism, had up an interesting post at the Juvenile Instructor. The context was a brief book review of Wouter Hanegraaff’s Esotericism and the Academy. I’ve not read the book, although I picked up the Kindle version after Steve’s recommendation. The most interesting bit was about how anything superstitious gets expunged from western thought. Steve then quotes from Stephen Webb’s book on Mormons.
Interesting blog post on the relationship of masonry and kingship myths in Europe. A few excerpts to catch your interest.
James Anderson, not only tried to examine the history of freemasonry since the creation of the earth with Adam as the first Grand Master of freemasonry. He also described it as a brotherhood which was in all times ruled and protected by wise kings and emperors. Its lodges therefore brought together the best noblemen, clergymen, scientists and craftsmen who worked harmonically and silently on the perfection of mankind through geometry or architecture. This point needs further explanation.
As I argued…these myths were not that specifically masonic, as it first may seem. They are based upon relatively common beliefs of the people of the early 18th century about the creation and development of mankind – and – much more important especially for noblemen – are based upon the belief about the heredity of virtue through blood.
In this belief “pictures of life” were imprinted in one’s blood which transferred a part of the soul and of its experiences to next generations. For this reason it became very important to live in a virtuous environment, to be impressed by paintings showing virtues sujets and architectuaral buildings which also communicated through their style such virtues. Even the masonic rituals were believed to be somewhat like performances of virtuous behavior. And of course, as the members of a lodge were “handpicked”, those rituals were excuted in an virtuous environment.
For Georgian nobility Freemasonry therefore became interesting as it seemed to be another place to strengthen one’s virtue. And – what is much more important – the virtue of the noble race which govern’d over mankind and guided the later one to perfection by its example.