God as the creator of the world

Something that I would expect someone (specifically DZ Phillips, if I had to guess) to have done is to take Wittgenstein's sentences "My attitude toward him is an attitude toward a soul. I am not of the opinion that he has a soul" and "The human body is the best picture of the human soul" and use them as a model for talking about God. A quick search on Google suggests that someone (indeed it is DZ Phillips) has done this for the latter but that no one has done it for the former. On p. 240 of Religion and Hume's Legacy, edited by Phillips and Timothy Tessin, Phillips writes:

Wittgenstein said that the human body is the best picture of the soul. Maybe for religious believers the world is the best picture of God -- the face and gesture of God. They believe there is something to be seen here. When the Psalmist says that the heavens declare the glory of God, he does not mean that the heavens are evidence of the glory of God. What he means is not captured by the cosmological argument. 

This seems about right to me, and yet:

1. Is it better to say that the world is the best picture of God or that it is the only true picture of God, that it is the picture of God? Ramanuja says something like: the world is the body of God. (Sally McFague sounds like someone else to read on this too.) Perhaps that goes too far, but if so it's going too far in a good direction.
2. I don't like the addition of the words "the face and gesture of God," as if there is much to God that is not to do with the world. The idea I want to see expressed is that God is the creator of the world, so that as long as we accept the idea of the world then it almost goes without saying that God exists. 'God' means: whatever brought this about. But without accepting any such thought as: There is some x such that ...   
3. I'm also not sure about "there is something to be seen here." There is everything to be seen here, I would say.
4. As for the Psalmist, why not say that the heavens are evidence of the glory of God? What else might count as such evidence? What better evidence could there be?  On the one hand I would say this, but on the other hand, point 2 implies (rightly) that talk of evidence is really out of place here. That is: there is no question of evidence, really. But if we are going to allow such loose talk, then the whole (natural) world and each thing in it is all the evidence you could ever need. The world is evidence of God in the way that a dead body with a knife in its heart is evidence of a murder.
5. There are different cosmological arguments made by different people for different purposes. Couldn't some of them be attempts to express what I am trying to say in 2 above?

The idea that belief in God might be something like an attitude probably sounds too much like atheism for some people. But if it's an attitude that cannot be expressed or explained without reference to God then it is surely not exactly atheistic. 

Wittgenstein himself might be brought in as a witness against the idea of belief as attitude. In his lectures on religious belief the following exchange is said to have taken place:

Suppose someone, before going to China, when he might never see me again, said to me: “We might see one another after death” – would I necessarily say that I don't understand him? I might say [want to say] simply, “Yes. I understand him entirely.”

Lewy: “In this case, you might only mean that he expressed a certain attitude.”

I would say “No, it isn't the same as saying "I'm very fond of you” – and it may not be the same as saying anything else. It says what it says. Why should you be able to substitute anything else?

But Wittgenstein doesn't here (assuming he is being quoted accurately) deny that the person going to China is expressing an attitude. What he primarily denies is that what is expressed can be equally well expressed in different words. There is also an implication that we are not talking about a mere attitude. On p. 12 Wittgenstein is reported as saying:

“He could just as well have said so and so” – this [remark] is foreshadowed by the word “attitude”. He couldn't just as well have said something else.  

This is his objection to the word 'attitude' here. If we use the word' attitude' in some other way, as in the "attitude toward a soul" case, I would think, then the objection doesn't stand.

What if the same idea could be expressed in other words? In the Lecture on Ethics he says that:

all religious terms seem in this sense to be used as similes or allegorically. For when we speak of God and that he sees everything and when we kneel and pray to him all our terms and actions seem to be parts of a great and elaborate allegory which represents him as a human being of great power whose grace we try to win etc. But this allegory also describes the experience which I have just referred to. For the first of them is, I believe, exactly what people were referring to when they said that God had created the world; and the experience of absolute safety has been described by saying that we feel safe in the hands of God. Third experience of the same kind is that of feeling guilty and again this was described by the phrase that God disapproves of our conduct.

The suggestion here is that we describe or point to certain experiences by saying certain things, in this case about God. Saying that God created the world refers to the experience of wonder at the very existence of the world. It sounds a bit odd to say that we are referring to or describing experiences here, and to talk as if describing an experience is the same thing as referring to it. Imagine a dialogue:

A: I sometimes have this feeling of absolute safety

B: What's that like?

A: We are safe in the hands of God

Or this:

A: God created the world

B: What are you referring to?

A: I wonder at the existence of the world

These are not the best dialogues ever written, but they don't seem that odd to me after all. In the abstract, referring to something and describing it seem like different things, but in these cases they seem to more or less come to the same thing. It is clear that we are not in the business here of simply describing or referring. It's more that something is being expressed, and I don't know what to call that something except an attitude. Wittgenstein calls it an experience, but it's not an experience that can be described without reference to the attitude in question. It isn't an experience like the feeling you get when x happens (the dentist gives you laughing gas, say), or the experience of  Mardi Gras in New Orleans (which might not be any particular kind of feeling). Wondering at the existence of the world is not just feeling wonder. (The existence of the world is not a state of affairs that happens to be the cause of feeling W in this case.) Nor is it the experiencing of some particular event or state of affairs. Whatever it is, it is something (not some thing) that cannot be understood without reference to something like the existence of the world or God's act of creation.

Whether it is (rightly or best called) just an attitude will depend, I would think, on how it goes with the rest of one's life.

Nordic Wittgenstein Review

Volume 6, Number 2 is out now.

There are papers by Lars Hertzberg and Edmund Dain, among others, and a review of Roger Teichmann's new book by me.

Mark Smith is dead

If you know who he is then you already, almost certainly, know this. But it's still sad.

Rather than pick one of his songs, here's one that was inspired by him.

If a whale could speak

Melville:

Furthermore, as his windpipe solely opens into the tube of his spouting canal, and as that long canal- like the grand Erie Canal- is furnished with a sort of locks (that open and shut) for the downward retention of air or the upward exclusion of water, therefore the whale has no voice; unless you insult him by saying, that when he so strangely rumbles, he talks through his nose. But then again, what has the whale to say? Seldom have I known any profound being that had anything to say to this world, unless forced to stammer out something by way of getting a living

Nutshell studies

"We make pictures of facts for ourselves."

"A picture is a model of reality."

"Take any action allow'd to be vicious: Wilful murder, for instance. Examine it in all lights, and see if you can find that matter of fact, or real existence, which you call vice. In which-ever way you take it, you find only certain passions, motives, volitions and thoughts. There is no other matter of fact in the case. The vice entirely escapes you, as long as you consider the object. You never can find it, till you turn your reflection into your own breast, and find a sentiment of disapprobation, which arises in you, towards this action. Here is a matter of fact; but 'tis the object of feeling, not of reason. It lies in yourself, not in the object."

"Suppose one of you were an omniscient person and therefore knew all the movements of all the bodies in the world dead or alive and that he also knew all the states of mind of all human beings that ever lived, and suppose this man wrote all he knew in a big book, then this book would contain the whole description of the world; and what I want to say is, that this book would contain nothing that we would call an ethical judgment or anything that would logically imply such a judgment. It would of course contain all relative judgments of value and all true scientific propositions and in fact all true propositions that can be made. But all the facts described would, as it were, stand on the same level and in the same way all propositions stand on the same level. There are no propositions which, in any absolute sense, are sublime, important, or trivial."

"If for instance in our world-book we read the description of a murder with all its details physical and psychological, the mere description of these facts will contain nothing which we could call an ethical proposition."

"The murder will be on exactly the same level as any other event, for instance the falling of a stone."

"Certainly the reading of this description might cause us pain or rage or any other emotion, or we might read about the pain or rage caused by this murder in other people when they heard of it, but there will simply be facts, facts, and facts but no Ethics."

"There are no propositions which, in any absolute sense, are sublime, important, or trivial. Now perhaps some of you will agree to that and be reminded of Hamlet's words: "Nothing is either good or bad, but thinking makes it so." But this again could lead to a misunderstanding. What Hamlet says seems to imply that good and bad, though not qualities of the world outside us, are attributes to our states of mind. But what I mean is that a state of mind, so far as we mean by that a fact which we can describe, is in no ethical sense good or bad."

More about these scenes here. And, if you're wondering, these are just pictures from an exhibition I visited recently accompanied by passages of philosophy that they reminded me of. I'm not trying to make a deep point.

Philosophy of action

There are all sorts of useful-looking resources on philosophy of action at this site.

Stephen Mulhall talks to Alan Montefiore