How Language, Ritual and Sacraments Work: According to John Austin, Jürgen Habermas and Louis-Marie Chauvet

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Gregorian Biblical BookShop, 2005 - 277 pages
The study draws on three principle authors: John Austin was a british philosopher who developed Speech Act theory, in which utterances are understood as actions rather than merely descriptions. Jurgen Habermas is a german philosopher-sociologist who developed Austin's ideas in his theory of communicative action. Habermas identifies himself as a neo-marxist but as the philosopher of discourse he has engaged with thinkers across the political and religious spectrum.

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Contents

ACKNOWLEDGEMENTS
7
Toward a Formal Communicative Theory of Sacraments
16
Austins View of Philosophy
22
Austins Results
33
What Austin Offers to This Thesis
76
A Biographical Sketch of Jürgen Habermas
83
Habermass Method
90
Conclusion
136
Symbolic Exchange
180
The Act of Symbolization
187
Conclusion
199
Performative and Constative
236
Salvation History as Communicative Action
242
Conclusion
248
General works
254
INDEX OF NAMES
269

The Structure of Symbol and Sacrament
147
The Symbolic Order which Mediates Reality
157

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Page 196 - And that in the most holy sacrament of the Eucharist, there is truly, really, and substantially the body and blood, together with the SOUL and DIVINITY of our Lord Jesus Christ...
Page 25 - When we examine what we should say when, what words we should use in what situations, we are looking again not merely at words (or "meanings," whatever they may be) but also at the realities we use the words to talk about: we are using a sharpened awareness of words to sharpen our perception of, though not as the final arbiter of, the phenomena.
Page 30 - So, naturalists observe, a flea Hath smaller fleas that on him prey ; And these have smaller still to bite 'em, And so proceed ad infinitum.
Page 28 - One is that a word never well, hardly ever shakes off its etymology and its formation. In spite of all changes in and extensions of and additions to its meanings, and indeed rather pervading and governing these, there will still persist the old idea.
Page 51 - I explained the performance of an act in this new and second sense as the performance of an 'illocutionary' act, ie performance of an act in saying something as opposed to performance of an act of saying something...
Page 51 - Saying something will often, or even normally, produce certain consequential effects upon the feelings, thoughts, or actions of the audience, or of the speaker, or of other persons...
Page 44 - Where, as often, the procedure is designed for use by persons having certain thoughts or feelings, or for the inauguration of certain consequential conduct on the part of any participant, then a person participating in and so invoking the procedure must in fact have those thoughts or feelings, and the participants must intend so to conduct themselves, and further C.2 must actually so conduct themselves subsequently.
Page 181 - In the systems of the past we do not find simple exchange of goods, wealth and produce through markets established among individuals. For it is groups, and not individuals, which carry on exchange, make contracts, and are bound by obligations; the persons represented in the contracts are moral persons clans, tribes, and families; the groups, or the chiefs as intermediaries for the groups, confront and oppose each other.
Page 25 - First, words are our tools, and, as a minimum, we should use clean tools: we should know what we mean and what we do not, and we must forearm ourselves against the traps that language sets us.
Page 85 - The human interest in autonomy and responsibility is not mere fancy, for it can be apprehended a priori. What raises us out of nature is the only thing whose nature we can know: language. Through its structure, autonomy and responsibility are posited for us. Our first sentence expresses unequivocally the intention of universal and unconstrained consensus.

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