The afterlife: beyond belief
When a Christian refers to the future full realization of the kingdom of God in an afterlife, it is typically assumed that she is expressing (or implying) beliefs about the existence and activity of God in conjunction with supernatural beliefs about an otherworldly realm and the possibility of one&#...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Springer Science + Business Media B. V
[2016]
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| In: |
International journal for philosophy of religion
Year: 2016, Volume: 80, Issue: 2, Pages: 163-183 |
| Further subjects: | B
God (Christianity)
B Kingdom of God B Religious fictionalism B Afterlife B Future Life B religious realism B SUPERNATURAL beings B Kant, Immanuel, 1724-1804 B Religious non-realism |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a When a Christian refers to the future full realization of the kingdom of God in an afterlife, it is typically assumed that she is expressing (or implying) beliefs about the existence and activity of God in conjunction with supernatural beliefs about an otherworldly realm and the possibility of one's personal survival after bodily death. In other words, the religious language is interpreted in a realist fashion and the religious person here is construed as a religious believer. A corollary of this widely-held realist view is the assumption that if one were to conclude that there is no good reason to believe the asserted claims-for example, no reason to believe that we may survive our bodily deaths in a heavenly realm-then there is no reason to engage in the use of such religious language and the practices which accompany it. I argue that this assumption is false-that there is a meaningful way to use such language in a religious context that does not rest on believing supernatural claims. Against the backdrop of Kant's discussion of a kingdom of ends understood as a regulative ideal, I argue that religious discourse about the kingdom of God being brought to fruition may be reinterpreted as a useful fiction to draw our attention to and engage our emotions with a distinctive ideal of restorative justice. Though I and others have previously offered fictionalist accounts of language about God, I extend the view here to some religious language about the afterlife. | ||
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| 650 | 4 | |a Religious fictionalism | |
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