By Bernard G. Reardon
This ebook units out to provide Kant as a theological philosopher. His severe philosophy used to be not just damaging of "natural" theology, with its try and turn out devine life via logical argument, it additionally left no room for "revelation" within the conventional experience. but Kant himself, who was once cited in Lutheran pietism, definitely believed in God, and will relatively be defined as a non secular guy. yet he held that faith should be dependent purely at the ethical cognizance, and in his final significant paintings, "Religion in the Limits of cause Alone"ódiscussed right here in detailóhe interpreted Christianity only when it comes to ethical symbolism.
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Extra resources for Kant as Philosophical Theologian
For what does the idea of a perfect (Le. unconditioned) being consist in? That simply of a being which cannot but exist, whose non-existence is an impossibility. IS Yet how does one pass from the idea of such a being to its actuality? The concept in itself affords us no certainty that there is in this necessary being something that renders its non-existence impossible. All it states, in effect, is that if the non-existence of a being is impossible such a being is necessary. The concept itself is only a logical determination; merely to suppose something to be the case will not of itself do anything to establish its reality: As logic abstracts from all content, anything at all may serve as a logical predicate; nay, the subject may even be predicated of itself.
This likewise is not objectively real; again, it is neither substance, accident nor relation; and it is subjective, of the mind itself as it performs its task of coordinating external sense. 27 Thus time and space together are the a priori forms which give order and coherence to our experience of the world about us. Were we not to see things in this way, were we to try to conceive of them as substantial to the external reality to be known, parts of the 'objectivity' without which there could be no knowledge, then we should find ourselves involved in inextricable confusion - faced by (to use Kant's own term) 'antinomies'.
Time, Kant explains, is not a 'real' and 'objective' thing; it is not a substance or an accident or a relation, but a subjective condition necessitated by the mind's own constitution. It relates to our experience of simultaneity as well as succession and is an indispensable means whereby we coordinate sensibilia. 26 The same is true of space. This likewise is not objectively real; again, it is neither substance, accident nor relation; and it is subjective, of the mind itself as it performs its task of coordinating external sense.
Kant as Philosophical Theologian by Bernard G. Reardon