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And when I assert 'There are no married bachelors', I do not assert the existence of any person or object or give you to understand that some concept has instances. Rather, I give you to understand that the concept of married bachelor is one that could not possibly have any instances, since it is a self-contradictory notion. Thus, if 'God exists' were what it surely appears not to be, namely, a logically necessary proposition, then it is also an utterance which fails to do what it must do for it to have the role believers require it to have in their particular religious form of life — namely, to assert the existence of something.

I can quite well believe that you have experiences different from mine. Let us assume (which, after all, is an empirical assumption) that you have even a sense different from mine. I should be in the position of the blind man, and then I should admit that statements which are unintelligible to me might be meaningful for you. But I should then go on to say that the factual content of yours was determined by the experiences which counted as their verifiers or falsifiers. (24) If in asserting that he is directly aware of God someone means no more than that he is having a certain kind of experience, then indeed, as Ayer puts it in 'Language, Truth and Logic', the man's assertion may be true.

The maker of the heavens and the earth created everything other than himself out of nothing', 'There is an infinite individual who is wholly good and loving' or 'There is a transcendent cause of the universe' are all without a determinate truth-value. And this seems at least to be a disaster for religion when we recall that to believe is to believe something. For this means it ought to be possible in some way to say what the difference is between what one believes to be true and what one believes not to be true, if indeed there is really anything intelligible that one believes and one is not just under an illusion that one believes.

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