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Old 11-08-2009, 01:46 PM   #141
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But I am afraid this reviewer tips his hat by the use of the term "hyper-skepticism" (as if that were a bad thing).
Isn't "hyper-skepticism" a term describing a self-refuting logical fallacy? I.e. "We can know nothing with certainty, including this statement".

...

Toto, to what is the author 'tipping his hat' IYO?
In my experience, the term hyper-skepticism is only used by people who insist that there must be some history to be found in the NT texts, but have no evidence that this is the case. They often try to argue that ancient documents should be treated as historically true unless there is irrefutable proof that they are not.

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The author appears to refer to that principle here:
The hyper-skepticism in Price’s book comes to the surface when he states that “The New Testament texts are like a constantly shifting kaleidoscope, and the application of our methods is the twisting of the tube.... But the next twist will yield something else, and we may not judge it more ‘true’ or ‘accurate’ than the one before. None can carry any particular conviction” (90).

Not only does this argumentation yield uncertainty; it is self-refuting. If we cannot know that the texts we are reading have value, whether they are true or accurate, and no one can carry any particular conviction, what, then, is the purpose of academia? If there is no conviction, then what was the purpose in writing this book?
I'm not sure what the reviewer is trying to say here - that there is no point to the academic study of the Bible unless one believes in it or can come to a firm conclusion about it? What about knowledge for its own sake?
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Old 11-08-2009, 02:19 PM   #142
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Doesn't the reviewer make clear that it's the order in which these topics are argued, and not that Price argues against them, that he finds strange?
As I read him, the reviewer implied that Price just needed to show that Jesus did not exist, and then he wouldn't have to discuss the resurrection at all.
Doesn't look like you've read the reviewer carefully then. He doesn't imply it, he says it. And what he says is, after all, true, isn't it.

In any case, you still haven't answered my question above -- about what it is that the reviewer finds strange. It isn't, as you claimed, that Price argues against the historicity of the resurrection or of Jesus, is it. It's what I noted it was, isn't it.


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Price appears not to care about most of the NT guild.
Yep. That's why he's decided to make guild members one of his targets in his book. And that's why he's a regular attendee and participant at SBL.

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If he were addressing them, I'm sure his southern manners would come to the fore.
But he's also a right wing Republican. So manners are not his concern.

But are you saying that because he is not addressing them, he's free to be un-mannered? Or are you denying that he engages in ad hominem in his book?

Moreover, how you are so certain of what he'd do when addressing the guild is beyond me.

You've never heard him address the guild at SBL, have you.

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Old 11-08-2009, 03:36 PM   #143
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I wasn't aware that he had addressed the guild at SBL. I would be interested in seeing a transcript or a video.

Price is an interesting combination of personal traits (as we all are in some way.)
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Old 11-08-2009, 03:56 PM   #144
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I wasn't aware that he had addressed the guild at SBL.
Yes, there's much about what goes on there that you are unaware of, despite your claims to know the minds and agendas of those who attend.


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Price is an interesting combination of personal traits (as we all are in some way.)
This still leaves unanswerd what it is that makes you so sure, as you said you were, that when addressing the guild, "Price's southern manners would come to the fore". Isn't this counter indicated from the books he has written for the guild (and/or for an audience wider than those who read the Atheists of America Press' publications) and in the way he has characterized the scholars whose views he opposes there?

And how do you know that he has southern manners. Or is this just an assumption on your part, grounded in the same sort of logic that you used when you were making claims about the MIT grad student -- i.e., because someone is from X, he must have the characteristics of what I think X is?

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Old 11-08-2009, 05:52 PM   #145
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As I recall, you have too often shown yourself not to be in possession of the hermeneutical skills (not to mention the mastery of matters NT) you claim are yours.
I don't recall claiming any particular hermeneutical skills. My guess is, neither do you.
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Old 11-08-2009, 06:10 PM   #146
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Ah, okay. Then this is easy to rectify. This is called "special pleading."
You don't seem to know what "special pleading" means. Special pleading does not mean that we approach categories differently, it means that an exception is made for a particular case *within* a given category.

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The Pastorals are not written by Paul. They excercise precisely the "creativity" you describe. Except they claim to be written by Paul, and it is indeed the author's intent to craft a letter by "Paul."
Wonderful. We both agree that the pastorals are pseudepigrapha. Can we agree then that the author's intentions are probably not what the text explicitly states?

Unless you can establish such a penchant for authorial statement that disagrees with authorial intent that we can only describe it as the norm, or at least commonplace, your case is non-existent. I'll await your list.

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Again, what a silly position to take, that has no basis in the simple reality of how we approach day to day life, much less notes from antiquity.
You accept at face value every modern authorial intent you read!? I guess I'm a bit more skeptical than that. This exchange is not productive, so I'm stopping now.
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