Notes and References
- Martin Heidegger What is Metaphysics? from BasicWritings: Martin Heidegger, revised and expanded edition, edited by Krell (1993: 93)
- See, for example, the following: Capra (1992); Davies (1991); Hawking (1988); Morris (1992) Weinberg (1984). For a review of this trend, see Jad (1992)
- For further discussion of this, see Hamlyn (1984: 34‐37)
- David Hume An Inquiry Concerning Human Understanding (1748), cited by Morris (1991:41) in his comprehensive study , Western Conceptions of the Individual
- Immanuel Kant Prolegomena to any Future Metaphysics (1783), in Cahn (1977: 821)
- See Wittgenstein (1961)
- Wittgenstein (1968). See also Sherry (1977) Kerr (1986) Phillips’ (1993) collection of essays highlight a range of issues in this area
- Habermas (1987); also, Habermas (1971) and (1994)
- Norris remains an accessible guide to this debate. See the latter's Derrida (1987) and (1991). For an annotated bibliography of the works of Derrida, see Albert Leventure with Thomas Keenan (1992)
- See Derrida (1982). see also Derrida (1976) which also contains many familiar themes of deconstruction. For work of a more technical nature than Norris's primers, particularly the relations of Derrida to major trends in philosophy and theology see Hart (1991) and Silverman (1989), the latter being a collection of critical essays reviewing Derrida's writings on a range of thinkers from Plato to Heidegger
- Rorty's (1991) collection contains a number of important papers on Derrida and deconstruction
- Heidegger in Krell (1993:41)
- Heidegger in Krell (1993: 85)
- Cf. Grimmitt (1994: 133), particularly the call to replace “ ‘multi‐faith religious education’ “with “ ‘inter‐faith religious education’ “
- Hick(1989) is an important contribution to this phenomenological tradition which also provides an insight into the relations between the epistemological problem of the diversity of religious truth claims, particularly as it relates to the debate concerning religious realism and religious anti‐realism
- We see a recent treatment of this issue in direct regard to Hick's work on religious pluralism by Evelina Orteza y Miranda (1994:19‐34). Grimmitt (1987) systematically develops themes critical of the phenome‐nological tradition and its attitudes to pluralism (cf., Grimmitt, 1994)
- Grimmitt (1994: 133‐147)
- Netto (1992: 17‐19)
- The debate is, of course, very wide‐ranging. The National Conference on Spiritual and Moral Education, held at the University of Plymouth, September 1993, was an important recent forum for the debate which indicated clearly the breadth of academic interest in the topic. Mention could be made of the Inspecting RE Conference at St. Martin's College, Lancaster, April 1994, where spiritual development was addressed, and the Roehampton Institute's national conference on spiritual education held in July 1994. An international colloquium on spiritual and moral development was also hosted by Homerton College, Cambridge in July 1994
- Steiner (1992) aptly summarises the philosophy as well as the controversy of Heideggarian forgetting of being in western philosophy. Derrida (1991) confronts both the philosophy and controversy of Heidegger's contribution to deconstruction
- See Kearney (1986: 113‐133)
- See Slee (1992)
- For instance, Wittgenstein, 1968, paragraphs 126‐142
- See Wood (1990:26‐43) on ‘Metaphysics and Metaphor’. Wood's considerations of the problems of contemporary European thought, demonstrate how contemporary philosophy coincides with contemporary literary criticism. Epistemology and metaphysics surface within writing about literature as much as the philosophy of language. A recent edition of The Times Literary Supplement, (15 July, 1994), Critical Theory Now confirms this
- For instance, Ricouer (1978) and (1984). See also, Ricouer(1981)
- Gadamer (1975: xi‐xv), the introduction to the first edition, and (Gadamer, 1975: xvi‐xxvi), the foreword to the second edition, are brief overviews of the methodology of philosophical hermeneutics, particularly the latter's emphasis upon language in interpretation
- See Hirst and Peters (1970). In relation to religious education, Grimmitt (1987: 18‐33) uses Hirst and Peters to outline distinctive models of human knowledge as “impersonal, explicit and permanent, objectively existent and external to the knower”
- (Grimmitt, 1987: 18) and knowledge as a social construction (Grimmitt, 1987: 23 ff.)
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