2. Assess the significance of Wittgenstein’s ideas in religious language. (12)
2. Assess the extent to which language games provides a suitable way of solving the problems of religious language. (12)
2. Assess the strengths and weakness of the claim Religious language issues in the 21st century are relevant. (12)
2. Assess logical positivism. (12)
2. Assess the importance the functional rather than pictorial use of language in the context of a form of life. (12)
2 Assess the strengths of a functional use of religious language (12)
2 Assess the strengths of claim that the most useful interpretation of religious language is the non-cognitive idea of language games. (12)
2 Assess the claim language games make it impossible for people to ever challenge or reject the claims of a religious person or community. (12)
2. Assess the importance of the idea of a criteria of coherence rather than correspondence relevant to different language games. (12)
2. Assess the extent to which the language game theory highlights the distinctive strengths and weaknesses of religious language. (12)
2 Assess the importance of claim that cognitive claims e.g. God exists or God is good mean religious people cannot accept language game theory. (12)
2. Assess to what extent is D Z Phillips correct that 'religious belief is a matter of faith and not of reason.' (20)
2 Assess the significance of Wittgenstein’s belief that language games allow religious statements to have meaning. (12)
2 Assess the claim religious language non-cognitive. (12)
2. Assess the implications for DZ Phillips approach to religious language of the view an atheist cannot understand a religious language game. (12)
2. Assess the extent to which Hick is correct in saying 'In order to say something which may possibly be true, we must say something which may possibly be false. (12)
2. Assess the implications of the view an atheist cannot understand a religious language game. (12)