.comment-link {margin-left:.6em;}

Shadows of Divine Things

My Photo
Location: Texas, United States

This site is devoted to theological and philosophical investigations of the spiritual meanings of life, current events, music, spiritual growth, nature, and learning to be attuned to listening to the 'language of God.' The name of this blog comes from one of Jonathan Edwards's journals which he called 'Shadows of Divine Things,' and later renamed 'Images of Divine Things.' As a Christian I am continously on a spiritual journey to grow more into the image of Christ, to understand what it means to be crucified with Christ. To seek the truths of the Christian Faith is of upmost importance, and to know that any truths that are found outside of Christianity are present there because they ultimately point to God. I have an M.A. in theology and apologetics and I completed one year of graduate studies in Philosophy at Marquette University.

Monday, December 05, 2005

Quote of the Week

"Sin is the dare of God's justice, the rape of His mercy, the jeer of His patience, the slight of His power, and the contempt of His love."

-- John Bunyan (1628-1688)


Blogger Patrick said...

What you say about Kant is largely true, I think. God and immortality are conditions for the proper expression of pure practical reason. He says, too, that this is Glaube rather than knowledge, but he also says that this Glaube (belief) occasions a more powerful assent than mere knowledge. However, I would say, putting aside Kant's biography, that his philosophy does not allow for a Christian God but a philosopher's God. Kant feels free to "think" God in that the thought of God involves no logical contradiction. Where one goes from here is an extremely interesting question. I do not see it leading Kant anywhere near The New Testament. That he was an atheist, however, as you point out, strikes me as dead wrong. He attached far more importance to the practical side of his thinking than the theoretical. He saw the dogmatic philosophers of his day, as he called them (Leiniz-Wolff) as promoting atheism by constructing proofs of the existence of God that 1) did not affect the belief of the masses one bit, 2) were so subject to criticism and debate that they called faith itself into doubt. And it was this very precisely that he wanted to avoid by writing the first true philosophical science.

4:57 AM, December 15, 2005  
Blogger T.B. Vick said...

Patrick states:

"God and immortality are conditions for the proper expression of pure practical reason."

This is a good way of putting it Patrick and this is the latter part of Kant's thinking in his moral philosophy.

I never said Kant was an atheist. In fact I emphatically deny that claim (re-read my "note about my posts on Kant’s “Kingdom of God.”"

I think you raise and intersting point when you say that perhaps Kant's God was one of philosophy and not a Christian Theistic God.

That may in fact be how it is cashed out in Kant's overall presentation, however, I honestly think Kant believed that what he was asserting could perhaps point one to some notion of the Christian God; but I am uncertain of this and am speculating - much to Kant's insistence that I not do that ; )

You are correct by declaring that Kant placed more emphasis on the practical aspect of his philosophy than the theoretical, most contemporary scholars of Kant do not see that though, and this is one reason why they get lost or confussed in Kant (especially with a mere one-sided reading as I pointed out in my posts).

Thanks for your thoughts. Sounds like you have really read Kant.

*However, next time post your comments in the Kant section and not in a quote from Bunyan ; )

10:18 AM, December 15, 2005  

Post a Comment

Links to this post:

Create a Link

<< Home