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Theological noncognitivists argue in different ways, depending on what one considers the "theory of meaning" to be. One argument holds to the claim that definitions of God are irreducible, self-instituting relational, circular. For example, a sentence stating that "God is He who created everything, apart from Himself", is seen as circular ...
the Akkadian nominal stem il-meaning 'god' or 'goddess', derived from the Semitic ʾil-the god Anum (An) the Akkadian word šamû, meaning 'sky' the syllables an and il (from the Akkadian word god: An or Il, or from gods with these names) a preposition meaning "at" or "to" a determinative indicating that the following word is the name of a god
Antonyms are words with opposite or nearly opposite meanings. For example: hot ↔ cold, large ↔ small, thick ↔ thin, synonym ↔ antonym; Hypernyms and hyponyms are words that refer to, respectively, a general category and a specific instance of that category. For example, vehicle is a hypernym of car, and car is a hyponym of vehicle.
Ignosticism and theological noncognitivism are similar although whereas the ignostic says "every theological position assumes too much about the concept of God", [1] the theological noncognitivist claims to have no concept whatever to label as "a concept of God", [2] but the relationship of ignosticism to other nontheistic views is less clear.
For Martin Heidegger, ontotheology took on quite a different meaning; for him, ontotheology is fundamentally the same as all metaphysics of presence.This he argues in Being and Time, his later essay on "The End of Metaphysics", in his Introduction of 1949 to his Was ist Metaphysik?, and in his most systematic treatment of the problem of ontotheology, Identity and Difference, (1957).
God Himself does not know what He is because He is not anything [i.e., "not any created thing"]. Literally God is not, because He transcends being. [80] When he says "He is not anything" and "God is not", Scotus does not mean that there is no God, but that God cannot be said to exist in the way that creation exists, i.e. that God is uncreated.
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[3] By defining what God or the divine is we limit the unlimited. As Saint Augustine wrote, similarly, "if you can grasp [God], it isn’t God." [4] A cataphatic way to express God would be that God is love. The apophatic way would be to state that God is not hate (although such description can be accused of the same dualism).