The Edges of Language by Paul van Buren (review)

BOOK REVIEWS 151 himself. If, as the sub-title indicates, the book is meant to be Max Scheler's Moral Philosophy, then one may wonder why the concept of kairos need be introduced so dramatically. Finally, the author's personal background prompts him at times to· make applications to Oriental thought and especially to Japanese literacy and social conditions. This adds a dash of spice which is a novelty to Schelerian studies, but in a work so traditional and scholarly as this the Oriental references seem almost out of place. The very last three pages of the book conclude with comments on Japan and The Third World. Yet in the harmonization of the Apollonian and Dionysian man through a re-sublimation of the life-force Deeken fails to use Marcuse's ideas in Eros and Civilization which is much more widely known and more closely proximates Scheler's ideas. But one ought not cavil. Process and Permanence in Ethics by Alfons Deeken is far to good for that. The book should initiate anew the great perennial questions of ethics: how can moral values be absolute and unchanging in a sociologically conditioned historical context? Is love or knowledge primary? Can ethics be grounded on anything but God and the Holy? In discussions such as these (Deeken's book informs us) the genius of Scheler has much to contribute. ERNEST w. RANLY La Oroya, Peru The Edges of Language. By PAUL VAN BUREN. New York: Macmillan, 1972. Pp. 178. $5.95 & $2.95. In the last ten years a number of writers have attempted to apply the arguments and linguistic insights of the later Wittgenstein to Christian discomse. Perhaps the best-known examples. are D. Z. Phillips' The Concept of Prayer 1 and W. E. Hordem's Speaking of God.2 Paul van Buren's The Edges of Language 3 is the latest in this genre. Van Buren sets out to understand religious discourse in the Christia:'l tradition by relying on Wittgenstein. He presents (in Chapter Three) a fairly adequate account of Wittgenstein's view of lan~age. He sets about applying this to his task in Chapter 4 by recognizing the key role of " God " in religious discourse and formulating the question: " What is the contemporary Christian doing when he uses the word ' God ' as he does? " (p. 76) He then puts forward his main thesis: that religious discourse "... lies along the edges of our language...." (p. 76) 1 D. Z. Phillips, The Concept of Prayer (London: Routledge, 1965). 9 W. E. Hordern, Speaking of God (New York: MacMillan, 1964). 8 Paul Van Buren, The Edges of Language (New York: MacMillan, 197!l). 152 BOOK REVIEWS Chapters 5 and 6 discuss the notion of the edges of language and put forward humor (punning), love-talk, poetry, and metaphysics as examples of speaking at the edges of language. In Chapter 7 he argues that speaking at the edge of language is of the essence of religion, and in Chapter 8 he argues that the answer to the above question is that "... the word ' God ' functions as the decisive boundary marker at the edge of [religious ] language...." (p. 131) As students of Wittgenstein are well aware, his later work can be dynamite. In the wrong hands the arguments and insights found there can result in disaster. Anyone wishing to "... work out ... the implications for Christian theology of Wittgenstein's Philosophical Investigations ..." (preface) had better have a lengthy immersion in post-war Anglo-American philosophy if he is to handle Wittgenstein satisfactorily, and not just because his writing is enigmatic-like any other philosopher, he was sometimes wrong on fundamental issues. Background is especially important where one is directing one's work at those who have little acquaintance with his philosophy. The latter may feel intimidated when Wittgenstein is called forth to support a writer's position, so the writer has an extra responsibility in this situation. Unfortunately there are more than a few indications in this book that the author has not lived up to it. A passage .on pages 32 and 33 (virtually duplicated in pp. 72, 73) is typical. Van Buren is arguing against the idea of propositional revelation. He asks, " If...