By Tony Kim
In Reasonableness of religion Tony Kim offers an account of the character of the connection among religion and cause via a learn of Søren Kierkegaard’s Philosophical Fragments, which was once released less than the pseudonym Johannes Climacus. the connection among religion and cause is problematized by way of the truth that those principles primarily occupy diverse geographical regions of human notion. Kim argues that Climacus contends that there's a historic relation among God and people.
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Publish yr notice: First released in 2008
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Extra info for Reasonableness of Faith: A Study of Kierkegaard's Philosophical Fragments (American University Studies Series V, Philosophy)
Sample text
For this reason he envisioned the possibility of the transcendent. Nevertheless, despite the fact that his analysis of the epistemological structure of human consciousness presupposes an idea of metaphysical being or truth, Husserl does not view it as real. e. Plato’s Idea of the Good, Descartes’ “divine deceiver paradox,” Kant’s noumenal, and so on) Husserl leaves this possibility open as an empty space to be filled. That is, he leaves unanswered the question how one’s openness to the object can be affirmed.
63 For Husserl, the transcendental epoche and reduction were crucial methodological requisites for studying natural or historical life. For this reason he envisioned the possibility of the transcendent. Nevertheless, despite the fact that his analysis of the epistemological structure of human consciousness presupposes an idea of metaphysical being or truth, Husserl does not view it as real. e. Plato’s Idea of the Good, Descartes’ “divine deceiver paradox,” Kant’s noumenal, and so on) Husserl leaves this possibility open as an empty space to be filled.
In contrast, thinking ideally about being or God, as it is with Spinoza, is to be understood as thinking from the perspective of there being no reconciliation between reason and being. For Climacus, to think actually about being, that is, as an eternal being, is to think about its eternal 26 — The Reasonableness of Faith essence. On the other hand, to think ideally about being is to conceive it as a mere idea. As he illustrates in Fragments: Factual being is indifferent to the differentiation of all essence-determinants, and everything that exists participates without petty jealousy in being and participates just as much.