Constructive realism, incarnation & experience of God
This dissertation works at the borderlands of philosophy and theology. It represents an attempt to think theologically about epistemology and ecclesiology, both within the context of the realism/antirealism debate and with sustained reference to the logic of the Incarnation. PART I (The Ethics of Experience) and PART II (The Epistemology of Experience) deal with the role of language and interpretation in experience generally, as well as with some of the curious philosophical problems that foreshadows. I acknowledge that experience is largely a function of language, that there is, owing to oneâs past, oneâs present context, and oneâs embodied existence in the world, interpretation in experience, not only discovery but creation as well. It is not possible to escape the limitations of flesh and finitude. But thinking incarnationally throughout, I explore the extent to which experience of God is, providentially, both incarnate and decisively shaped by the Incarnation; experience (of God) is not only in the flesh and concerned with the flesh, but also indissolubly related to the flesh of God in Christ. In PART III (The Ecclesiology of Experience) I unpack the logic of the Incarnation within the context of
Privette, Jeffrey S.
Constructive realism, incarnation & experience of God. This dissertation works at the borderlands of philosophy and theology. It represents an attempt to think theologically about epistemology and ecclesiology, both within the context of the realism/antirealism debate and with sustained reference to the logic of the Incarnation. PART I (The Ethics of Experience) and PART II (The Epistemology of Experience) deal with the role of language and interpretation in experience generally, as well as with some of the curious philosophical problems that foreshadows. I acknowledge that experience is largely a function of language, that there is, owing to oneâs past, oneâs present context, and oneâs embodied existence in the world, interpretation in experience, not only discovery but creation as well. It is not possible to escape the limitations of flesh and finitude. But thinking incarnationally throughout, I explore the extent to which experience of God is, providentially, both incarnate and decisively shaped by the Incarnation; experience (of God) is not only in the flesh and concerned with the flesh, but also indissolubly related to the flesh of God in Christ. In PART III (The Ecclesiology of Experience) I unpack the logic of the Incarnation within the context of
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