Kant’s Radical Critique of Ontotheology

2019 ◽  
pp. 208-248
Author(s):  
Uygar Abacı
Keyword(s):  
Ontological Argument ◽  
Pure Reason ◽  
Existence Of God ◽  
The Real ◽  
Radical Critique ◽  
The Ideal ◽  
The Way

This chapter examines the way Kant’s revolutionary theory of modality radicalizes his critique of ontotheology in the Ideal of Pure Reason. First it shows how Kant’s downgrading of his own precritical ‘only possible argument’ from an objectively valid demonstration of the real necessity of the existence of God to a subjectively valid demonstration of the necessity of assuming the idea of such a being is due to his shift from an ontological to an epistemological interpretation of the actualist principle. Second, it argues that Kant’s refutation of the traditional ontological argument in the Ideal follows a multilayered strategy, consisting of a combination of two historical lines of objection, only the second of which presupposes his negative thesis that existence is not a real predicate, as well as an additional, third objection based on his further thesis that all existential judgments are synthetic, albeit in a peculiar sense.

scholarly journals Konsep Mahabbah Rabi'ah Al-Adawiyah

Farabi ◽  
2020 ◽  
Vol 17 (1) ◽  
pp. 66-76
Author(s):  
Kamaruddin Mustamin
Keyword(s):  
Human Being ◽  
Spiritual Power ◽  
Existence Of God ◽  
Third Way ◽  
The Real ◽  
Divine Truth ◽  
The Way

In sufistic discourse, the real journey of life can be said to be a journey to seek God and at the same time a journey to God or at least to God. When the endeavor in that direction is taken seriously, then there are three potential choices that can be made by someone who believes in the existence of God based on the three basic potentials that humans have. If someone is trying to use her services with the potential of using her services, she will strive (mujahid) and try to become a martyr in the way of Allah. If he maximizes the potential of his mind, then he will emigrate with his reasoning power to get closer to the divine truth. If he tries to use his Ruhiyah potential, he will worship to upgrade his piety to the Creator. Rabi'ah al-Adawiyah seems to have sought his sincerity to approach and approach God in a third way. Through the concept of mahabbah that he coined, Rabi'ah al-Adawiyah consistently upgraded his love from ordinary love to extreme love. This effort has tremendous implications for the presence of expressions of love for Allah without any conditions or tendencies. With this extreme expression of love, Rabi'ah believes that she can meet and unite with the Creator. This concept might be judged to leapfrog the epistemology of the Shari'a, but it is personally worthy of being valued as an endeavor that utilizes the spiritual power that potentially belongs to Allah swt., entrust every human being.

Schelling’s Criticism of Ontological Argument and Interpretation of Kant’s Doctrine of the Ideal of Reason

2021 ◽  
Vol 40 (3) ◽  
pp. 28-62
Author(s):  
Andrei B. Patkul
Keyword(s):  
Ontological Argument ◽  
Existence Of God ◽  
Ontological Proof ◽  
Real Existence ◽  
Anselm Of Canterbury ◽  
The Subject ◽  
The One ◽  
The Individual ◽  
Train Of Thought ◽  
The Ideal

To reconstruct a critique of the ontological proof of the existence of God in Schelling’s philosophy I examine his interpretation of the ontological argument by Anselm of Canterbury and Descartes as well as Schelling’s assessment of the critique of the Kantian ontological proof of the existence of God. I propose a reconstruction of Schelling’s account of undoubted being which cannot be deduced from the concept of the totality of all that is possible and therefore must come before any thought. He interprets reason as having an ecstatic nature which posits precedent undoubted being. This enables Schelling to formulate his own version of the thesis on the unity of being and thought, whereby being comes first and thought is only second. Against this background I analyse Schelling’s interpretation of the Kantian account of the ideal of reason. Schelling, on the one hand, agrees with Kant that being is not a real predicate, hence real existence cannot be deduced from essence in the sense of “what.” But, on the other hand, in contrast to Kant, he believes that real existence of the individual absolute must be assumed, which would be the subject for all possible predicates and whose being is ecstatically posited by reason as being external to itself. I raise the question of the relevance of Schelling’s thought for modern ontology, above all in overcoming ontotheology. Proceeding from the works of J. F. Courtine and L. Tengelyi I single out two aspects of Schelling’s doctrine that are relevant to my subject: (1) the priority of existence over essence in God’s being and (2) the fundamental irreducibility of God to a necessarily existent being, i.e. God’s freedom. It is evident that, in his interpretation of Kant, Schelling somewhat simplifies his train of thought and leaves it unclear how Kant links the concepts of necessary being and the supremely perfect being. It is also evident that Schelling’s concepts of “contingency,” “contingent necessity,” “the whole experience” need further study.

Der Vergessene Protophänomenologe Anselm

1998 ◽  
pp. 70-78
Author(s):  
Josef Seifert
Keyword(s):  
Ontological Argument ◽  
Methodological Principle ◽  
Phenomenological Method ◽  
Existence Of God ◽  
The Real ◽  
Knowledge Of God ◽  
Real Existence

In the ontological argument and the method of Anselm, we find many phenomenological elements. The proximity of the ontological argument to phenomenology shows itself especially from a parallel between Anselm's and Husserl's deriving a necessity of thinking from a necessity of being. But, Medieval proofs for the existence of God appear to contradict the principles of phenomenological method, particularly the 'bodily self-givenness,' the epoché as bracketing the real existence as well as the transcendence of essence vis-àvis consciousness. The phenomenological method must indeed be rethought and reformulated to allow a transition from returning to 'things themselves' to a philosophical knowledge of God. It must be freed from Husserl's subjectivistic theory of 'constitution' and from any generalization of the methodological principle of epoché. In this way, Anselm's position contains the germ for a critical rethinking of the phenomenological method in the vein of realist phenomenology.

Hartshorne, Charles (1897–2000)

2018 ◽  
Author(s):  
Daniel Dombrowski
Keyword(s):  
Twentieth Century ◽  
Ontological Argument ◽  
First Century ◽  
Medieval Philosophy ◽  
Existence Of God ◽  
Concept Of God ◽  
Traditional Theism ◽  
English Speaking ◽  
The Way ◽  
Supreme Being

Despite the fact that Hartshorne often criticized the metaphysics of substance found in medieval philosophy, he was like medieval thinkers in developing a philosophy that was theocentric. From the 1920s until the beginning of the twenty-first century he defended the rationality of theism. For much of this period he was almost alone in doing so among English-speaking philosophers. He was largely responsible for the rediscovery of St Anselm’s ontological argument. But his greatest contribution to philosophical theism was not regarding arguments for the existence of God, but rather a theory regarding the actuality of God – i.e., how God exists. In his process-based conception God was seen as supreme becoming in which there was a factor of supreme being, in contrast to the view of traditional theism, wherein God was the supreme, unchanging being. Hartshorne’s neoclassical view has influenced the way many philosophers understand the concept of God. A small, but not insignificant, number of scholars think of him as the greatest metaphysician of the second half of the twentieth century.

Kant’s Criticisms of Ontological and Onto-theological Arguments for the Existence of God

Kant Yearbook ◽  
2014 ◽  
Vol 6 (1) ◽  
Author(s):  
Matthew Rukgaber
Keyword(s):  
A Priori ◽  
Ontological Argument ◽  
Existence Of God ◽  
Real Possibility ◽  
The Subject ◽  
Theological Argument ◽  
The Ideal

AbstractKant’s objection to the ontological argument in the first Critique is thought to be contained within the claim that ‘existence is not a predicate’. This article maintains that this ‘digression’ on existence is not Kant’s main objection. Instead, Kant argues within the first eight paragraphs of this fourteen paragraph section that there is no meaningful predication - either logical or real - without a synthetic, existential judgment concerning the subject of predication. Thus, the very subject of predication of the proof (God) is an empty concept and an indeterminate nominal definition (rather than a real possibility) that allows for neither meaningful predication nor the generation of a contradiction. I argue that this objection is significantly different than classical objections that are often identified with it and from Kant’s objection in 1763. I also argue that Kant’s target is not simply the Cartesian argument but is also his own pre-critical onto-theological argument. There is little evidence that Kant continues to accept the a priori onto-theological argument, and, in fact, he rejects its core claims in his discussion of the ontological argument and in the final paragraphs of the section on the Ideal of Reason.

God, Hypostasis, and the Threat of Paradox: Exploring Kantian And Non-Kantian Reasons for Circumspection

Kant Yearbook ◽  
2018 ◽  
Vol 10 (1) ◽  
pp. 171-198
Author(s):  
Damián Bravo Zamora
Keyword(s):  
Transcendental Idealism ◽  
Pure Reason ◽  
Critique Of Pure Reason ◽  
Existence Of God ◽  
The Ideal

AbstractIn this paper, I present an interpretation of Kant’s view that reason’s hypostasis of the idea of a sum-total of reality is dogmatic and illegitimate. In the section on the ‘Transcendental Ideal’, the second section of the Ideal of Pure Reason chapter in the Critique of Pure Reason, Kant starts by describing reason’s procedure from the affirmation of the principle of thoroughgoing determination to the hypostasis in question. According to the interpretation I defend, the argument for hypostasis deployed in this section constitutes an improvement upon an argument defended by the pre-critical Kant himself in his 1673 essay “The Only Possible Argument in Support of a Demonstration of the Existence of God”. By making reference to the concept of omnitudo realitatis, the argument in the ‘Transcendental Ideal’ section presents a much more radical and convincing interpretation of the thesis that ‘possibility presupposes actuality’. Second, I present transcendental idealism and its related distinction between objects of sense and objects in general as the main dissuasive argument of the critical philosopher against hypostasis. Finally, I consider an argument against hypostasis that is independent of transcendental idealism: the threat of set-theoretical paradoxes if we hypostatize the relevant idea, intended as the concept of an absolutely comprehensive totality.

Art and Mammon in Wilhelmine Germany: The Case of Frank Wedekind

1979 ◽  
Vol 12 (3) ◽  
pp. 203-236
Author(s):  
Peter Jelavich
Keyword(s):  
Fin De Siecle ◽  
Literary Production ◽  
Frank Wedekind ◽  
The Real ◽  
Bourgeois Society ◽  
The Arts ◽  
Economic Reality ◽  
Productive Method ◽  
The Ideal ◽  
The Way

Of all of the cultural figures of fin de siècle Germany, the dramatist Frank Wedekind (1864–1918) is one of the hardest to comprehend. He does not fit easily into standard literary categories. His concern with sexuality causes some scholars to classify him with Jugendstil or Dekadenz; his grotesque caricatures, frenetic dialogue, and occasionally surreal imagery make others view him as a protoexpressionist; and his biting criticism of bourgeois society seems to make him both a wayward naturalist and a precursor of Sternheim, Brecht, and Dürrenmatt. Wedekind's resistance to tagging suggests that studies conducted solely in terms of the literary currents of his time will not uncover the essence of the man or his work. A more productive method seems to consist in examining the clash of the ideal and the real in Wedekind's life, the way in which his views on art and the artist were confounded by the economic reality of literary production. It was the shattering of the classical idealist conception of the artist by a total commercialization of the arts that gave birth to Wedekind's dramas.

Further Thoughts on the Ontological Argument

1969 ◽  
Vol 5 (1) ◽  
pp. 41-48
Author(s):  
A. C. Ewing
Keyword(s):  
Ontological Argument ◽  
Existence Of God ◽  
The Real

A little while ago I thought the ontological argument dead and buried beyond any possible hope of resurrection and no philosophical event has caused me much greater surprise than its revival by a member of the very linguistic school to whose line of thinking it seemed most alien and who were held to have given it its quietus once for all. I am tempted to welcome any relapse into metaphysics by a member of this school as being some sign of grace, but on this issue I must for once take sides with the prevailing tradition against at least this kind of metaphysics. Let me make clear, however, what it is I am combating. The term ‘ontological argument’ has been used for arguments which its original supporters would certainly not have recognised as theirs. It has been used for instance to stand for the claim that it is an essential presupposition of thought that what we must think is true of the real, a claim which could not be used to prove the existence of God unless we had available another proof that we really must think that God exists. It has been used for kinds of ‘idealist’ arguments which I do not want to discuss here. It has been used for the argument that the idea of a perfect being cannot be explained as derived from any other idea and must therefore be explained as produced in us by a being who really is perfect, an argument which appears in Descartes side by side with the ontological argument but which he carefully distinguishes from it.

Menelaah Lebih Dekat “Post Factual/Post Truth Politics, Studi Kasus Brexit” (Analsis Resensi Media)

2017 ◽  
Vol 1 (1) ◽  
Author(s):  
Eko Wahyono ◽  
Rizka Amalia ◽  
Ikma Citra Ranteallo
Keyword(s):  
United States ◽  
Mass Media ◽  
New Media ◽  
The United States ◽  
The Political ◽  
Political Struggle ◽  
The Real ◽  
The Mass Media ◽  
The Uk ◽  
The Way

This research further examines the video entitled “what is the truth about post-factual politics?” about the case in the United States related to Trump and in the UK related to Brexit. The phenomenon of Post truth/post factual also occurs in Indonesia as seen in the political struggle experienced by Ahok in the governor election (DKI Jakarta). Through Michel Foucault's approach to post truth with assertive logic, the mass media is constructed for the interested parties and ignores the real reality. The conclusion of this study indicates that new media was able to spread various discourses ranging from influencing the way of thoughts, behavior of society to the ideology adopted by a society.Keywords: Post factual, post truth, new media

Konsep Ihsân dalam Wacana Pendidikan Islam

TAJDID ◽  
2019 ◽  
Vol 26 (1) ◽  
pp. 1
Author(s):  
Husni Husni
Keyword(s):  
Existence Of God ◽  
Good Deed ◽  
The Law ◽  
To Receive ◽  
Islamic Society ◽  
Muslim Scholars ◽  
The Way

This article studies the concept of Ihsan (good deed) in the thought of ulama mufassirs (Muslim scholars interpretering the Qur’an). The result of the study being carried out by the writer is that the concept of ihsan being too narrowly interpreted, proves that it has wide interpretation in the thought of muffasirs. If so far among society the concept of ihsan has been narrowly interpreted on the good deed or doing good deed, so according to mufassirs, the concept means: (1) carrying out all obligations, (2) being patient to receive all the obligation and anything forbidden by God, (3) being obedient and always perfects his obedience in quality as well as in the way, (4) forgiving, (5) being sincere, (6) realizing the existence of God, (7) emphasizing the esoteric aspect rather than exoteric world, (8) knowledge, (9) being firm in the truthfulness, (10) havng understanding about the true teachings of God, (11) having good comprehension about the law appropriately applied among the Islamic society. The wide meaning of this concept because this concept is really expressed by the Koran in context. This article tries to attach the concept of Ihsan in several meanings about the education world

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