Originally posted by twhitehead
Only if those definitions, attributes, and traits come solely from your imagination. If we cannot in any way define anything about God, or gods, then the word is meaningless or incoherent.
Of course the question of whether or not what you have defined exists, is another matter.
The spaghetti monster may not exist, but noodly appendages is most certainly part of his definition
If we cannot in any way define anything about God, or gods, then the word is meaningless or incoherent.
That is not the problem. The problem is that a word can have multiple meanings or usages—including, unless you want to argue that all lyrical poetry is incoherent, an array of metaphorical possibilities. Meaning is generally
not defined against a ground of emptiness,
but against a ground of multiple possibilities (in some cases many, many possibilities). Definition—“the word means this”—is then an act of foreclosure. Dictionaries, in citing definitions of conventional use foreclose meaning—but then the usage changes, the dictionaries must expand (and some people object to the new meanings). Contextualization can expand the possibilities, not just tighten the foreclosure.
I mentioned poetry. Take this simple metaphor from e.e. cummings:
what if
the moon’s a balloon?
Do you think that such a question is incoherent? Or do you think that it’s only coherent if cummings is actually entertaining the possibility that the moon is, in fact, a great balloon in the sky? In which case, cummings is just nuts? Or might the metaphor point to all sorts of possibilities? Or might it's intention be to evoke or elicit a kind of childlike playfulness, or to actually elicit the imaginative function in the reader? Once the imagination is engaged, can "moon" as well as "balloon" be open to metaphorical possibilities?
But I think that the underlying point is that I, like Rav Kook (and if I’m wrong about him, it doesn’t matter: I cite him as an example of the point), am arguing, not only from the fact of a highly polysemous language, but also from recognition of different linguistic usages—especially the aesthetic or artful. But I also don’t think that our linguistic capabilities necessarily exhaust the realities of the universe—whether one is a theist or not; and I think that language can be used, and in fact has been used, to allude to that which is beyond its capability to describe.
You and I have both agreed before on the limits of dictionary definitions. So I’m not going to bother to look up the dictionary definition of “definition”. But I will say, what I have often said, in different words, that I believe that religion is best understood in terms of artistic expression (e.g., poetry, story/myth) than propositional or factual-descriptive expression. So I am quite willing to admit imagination—in fact, I think it would be as much a mistake to exclude it from scientific inquiry as from religious or philosophical inquiry.