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• W2080326053 abstract "ν 1ΗE philosopher who declared that transcendence was not part of his vocabulary because he could give the word no clear meaning was justified, at least in his caution. Surely few words have been subject to such obscurity and imprecision. But the word is used, and, unless its use is to be discouraged, as might be preferable, would profit from some clarification. This article is offered more in the hope of clear ing some of the ground that has been unnecessarily cluttered than of solving all or even any of the problems. Locke's celebrated metaphor of ground-clearing is particularly appropriate, though the image of a mine-field would perhaps be even more so. Everywhere lie traps for the unwary, chief among them the almost universal tendency to reify transcendence and to make it into a quantity. Indeed, some writers are even found seriously to ask how much transcendence we can allow, as if it were a quantitative matter, like debating how much pudding we can allow to an overweight child. Some of the reasons for the tendency will be sought later, but at this introductory stage it is perhaps instructive to glance at a parallel in a related area of discourse. Philosophers of a nominalist turn of mind often reject the use of being as a noun. It is, they say, an illegitimate transmogrification of a verb into a substantive. Things just are (or are not): to assume that, because some things are, there is something called 'being' is to be bewitched by language. I do not wish at this stage to discuss the legitimacy of the move, whether in the case of being or of transcendence. But it will be well to note that clarity will be served if the primacy of the verbal and adjectival uses is held in mind. It is not difficult to understand, for example, something of what Reinhold Niebuhr means when he teaches that man transcends his environment, or of how it can be said that a brilliant philosopher possesses a tran scendentscendent perspective of the problem he is discussing. Both the uses are given content by their contexts. But when we come to speak of tran scendence,scendence, unmixed with and uncontaminated by a context, there is an open door to confusion and obscurity. As so often in this kind of situation, one is reminded of Berkeley's challenge to his opponents to give an account of what is meant by time or space in themselves:'... if time time be taken, exclusive of all those particular actions and ideas that diversify the day, merely for the continuation of existence or duration in abstract, then it will perhaps gravel even a philosopher to comprehend" @default.
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• W2080326053 date "1980-10-01" @default.
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• W2080326053 title "TRANSCENDENCE, METAPHOR, AND THE KNOWABILITY OF GOD" @default.
• W2080326053 doi "https://doi.org/10.1093/jts/xxxi.2.501" @default.
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