Critically Evaluate Cupitt's Cultural-linguistic Approach to Religious Language

1286 Words 6 Pages
Religion without doctrine, religion without creed, religion without belief in another, spiritual world we live in - that is what Cupitt is striving for since he denies the literal truth of virtually all the elements of religious creed: the afterlife, heaven and hell and the resurrection of Jesus Christ." are comments made by Julian Baggini after an interview with Cupitt. Cupitt is seen as "a man who wants to dispense with all religion's claim to truth, yet who sees something in religion that is worth preserving as religion supplies us with poetry and myths to live by and we need stories to live by because our existence is temporal and we always need to construct some kind of story of our lives and that story needs to have a religious …show more content…
Humans, Cupitt argues, "need a spirituality to direct their freedom and to make it fruitful so that human lives can gain something of the nothing-wasted integrity and completeness of a work of art", a spirituality our religious institutions seem least able to provide in the past (1980). Following the later Wittgenstein and recent French philosophy, Cupitt sees no reality as accessible apart from human construed and constructed reality (Spearritt, 1995). For Cupitt, there is no longer an `objective, ready-made, laid-on final Answer and ultimate Truth of things; no final analysis is possible since there are simply no essences, no Absolute. He does not regard transcended duality as the nature of the Real. For Cupitt, the universe is empty of essence of substance or meaning (Spearritt, 1995). There should be, he says, a complete farewell to metaphysics and to the idea that there is any sort of the second world behind or beyond this world. However, Cupitt acknowledges that his claims for no Reality are logically self-refuting since, this essay argues, he is in effect proposing just another truth (albeit radically different from the prevailing realist views in the West) (Spearritt, 1995).

There is, he argues, only all our language that makes it into a world. He sees in the Bible God makes a

Related Documents