How Language, Ritual and Sacraments Work: According to John Austin, Jürgen Habermas and Louis-Marie Chauvet
Gregorian Biblical BookShop, 2005 - 277 pages
The study draws on three principle authors: John Austin was a british philosopher who developed Speech Act theory, in which utterances are understood as actions rather than merely descriptions. Jurgen Habermas is a german philosopher-sociologist who developed Austin's ideas in his theory of communicative action. Habermas identifies himself as a neo-marxist but as the philosopher of discourse he has engaged with thinkers across the political and religious spectrum.
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Table des matières
What Austin Offers to This Thesis
A Biographical Sketch of Jürgen Habermas
The Act of Symbolization
Performative and Constative
Salvation History as Communicative Action
The Structure of Symbol and Sacrament
The Symbolic Order which Mediates Reality
Expressions et termes fréquents
accepted According achieve applied approach assertion authority baptism believe called Chauvet Christ Christian Church claims Communicative Action connection considered constative context critical culture describe discourse distinction effect efficacy establish example exchange existence experience expression fact faith force function given gives Habermas Habermas's hearer human ideas identified illocutionary institution intention interpretation involves J.L. AUSTIN Jesus John knowledge language lifeworld linguistic liturgy logical meaning nature norms objective objective world ordinary participants particular performative performative utterances person philosophy present promise propositional provides reality received reference relation relationship reveals rite ritual role sense shows social Society speak speaker speech act speech act theory statements structure subjective Symbol and Sacrament theology Theory of Communicative Things Things with Words thought tion tradition true truth understanding universal utterances validity warn
Page 25 - When we examine what we should say when, what words we should use in what situations, we are looking again not merely at words (or "meanings," whatever they may be) but also at the realities we use the words to talk about: we are using a sharpened awareness of words to sharpen our perception of, though not as the final arbiter of, the phenomena.
Page 28 - One is that a word never — well, hardly ever — shakes off its etymology and its formation. In spite of all changes in and extensions of and additions to its meanings, and indeed rather pervading and governing these, there will still persist the old idea.
Page 25 - First, words are our tools, and, as a minimum, we should use clean tools: we should know what we mean and what we do not, and we must forearm ourselves against the traps that language sets us.