By Nicholas Wolterstorff
The canonical texts and traditions of Judaism, Christianity, and Islam declare that God speaks, yet philosophers frequently mistakenly deal with such speech as revelation. Wolterstorff argues that modern speech-action conception bargains a desirable method of the declare. He develops an cutting edge thought of interpretation alongside the way in which opposing the present near-consensus of Ricoeur and Derrida that there's anything wrong-headed approximately reading a textual content to determine what its writer stated.
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Extra resources for Divine Discourse: Philosophical Reflections on the Claim that God Speaks
The transition which I made in the discussion just preceding, from secretaries preparing letters for the signature of their executives, to secretaries signing letters "for" their executives, looks insignificant on the face of it. In fact something quite new enters the picture at that point. But before I say what that is, let us take just a moment to look from the opposite perspective at examples of the sort I have been citing. We have been looking at them from the perspective of the discourser, taking note of the various ways in which texts become available as the medium of one's discourse - in addition to being 4-O Divine discourse produced by oneself.
Words, yes; but beyond that, happenings of all sorts: dreams, visions, apparitions, burning bushes, illnesses, national calamities, national deliverances, droughts - on and on. When reflecting on discourse, be it human or divine, it's important to keep in mind this diversity of media - especially important to keep in mind that one doesn't need words to say things. Nevertheless, in what follows I will focus on the diversity of ways of saying things with words, mainly since I wish later to consider how to go about reading a text to find out what God might have said or be saying with that text.
And the first person asks the second to communicate to the addressee the information that the speech action in question has been performed. If all goes well, the second person asserts, to the addressee of the first person's speech action, that the first person has done that, 44 Divine discourse and thereby performs the perlocutionary action of informing that person of that. Of course, if the first person writes down his assertion, his request, his command, or whatever, the second can communicate it to the addressee by simply handing the inscription to the third person.
Divine Discourse: Philosophical Reflections on the Claim that God Speaks by Nicholas Wolterstorff