Bernard G. Reardon's Kant as Philosophical Theologian PDF

By Bernard G. Reardon

ISBN-10: 134908395X

ISBN-13: 9781349083954

ISBN-10: 1349083976

ISBN-13: 9781349083978

This booklet units out to provide Kant as a theological philosopher. His serious philosophy was once not just harmful of "natural" theology, with its try to turn out devine life through logical argument, it additionally left no room for "revelation" within the conventional experience. but Kant himself, who used to be stated in Lutheran pietism, definitely believed in God, and will particularly be defined as a non secular guy. yet he held that faith might be dependent in basic terms at the ethical awareness, and in his final significant paintings, "Religion in the Limits of cause Alone"ódiscussed right here in detailóhe interpreted Christianity simply when it comes to ethical symbolism.

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To meet it we have to note Kant's distinction between the intellect's 'logical' use and what he thinks of as its 'real' use. For what the latter does is to generate its own 'material' in the form of concepts which are non-empirical in character, but which, at the same time, cannot be designated 'innate ideas' in the Lockean sense, since Kant is at one with 38 The True Basis of Theism Leibniz - from whom in other respects he diverges - in rejecting this feature of Locke's doctrine. Rather are they derived from the intrinsic laws of the mind itself, and so can be rightly described as acquired.

Of noumena, or things-in-themselves (Dingen-an-sich), we can have no knowledge, given the limitations which the rational understanding places on our minds. Conceived as a kind of phantom existence behind phenomena - phantoms, however, that are never apprehensible by the reason and hence of necessity remain unknown to us - these things-in-themselves could well be said to serve no rational purpose except as the purely notional supports without which phenomena could not present themselves to us. In other words, the 'real' world is simply the world we actually know; one which, accordingly, sets no bounds to the reach of knowledge.

And when this is recognized reason is free to engage in a very salutory work of constructive thought: able, that is, to correct our 'knowledge' of God - should it be possible to obtain such knowledge in some other way - to bring it into harmony both with itself and with all our other intelligible aims, purifying it from all that is inconsistent with the concept of a Supreme Being and any admixture of empirical limitations. 30 Although such a concept, Kant adds, is for purely speculative reason a sheer ideal, it still is a 'perfectly faultless' one, 'which completes and crowns the whole of human knowledge'.

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Kant as Philosophical Theologian by Bernard G. Reardon

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