凯尔德的《宗教哲学

K. Bhattacharya
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引用次数: 0

摘要

在斯宾塞、汉密尔顿、曼塞尔等人看来,科学的领域是已知的,而宗教的领域是未知的和不可知的。在逐渐扩大的科学领域之外,还有更广阔的无知领域,即无限和绝对的未知和不可知的背景。既然思维是有条件的,既然无限和绝对是无条件的,那么,思维或认识无限或绝对,就是思维不可思议的事物或认识不可知的事物,尽管我们不得不承认无限和绝对的存在。但这种观点是矛盾的。同时认为人类的知识局限于有限的事物我们可以知道有限之外的存在所有人类的知识都是相对的但我们也可以知道绝对的存在这是自相矛盾的。对宗教科学研究的反对基于宗教知识的直觉特征和宗教知识的权威性质的论点。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Caird's Philosophy of Religion
In the view of Spencer, Hamilton, Mansel and others, while the province of science is the known, the province of religion is the unknown and the unknowable. Ever addition to the gradually increasing sphere of science reveals a wider sphere of nescience, the unknown and unknowable background of the infinite and the absolute. Since to think is to condition and since the infinite and the absolute is unconditioned, to think or know the infinite or the absolute is to think the unthinkable or know the unknowable though we are compelled to accept the existence of the infinite and the absolute. But this viewpoint is contradictory. It is self-contradictory to hold simultaneously that human knowledge is confined to the finite and that we can know of an existence beyond the finite and that all human knowledge is relative and yet that we can know of the existence of the absolute. Objections to the scientific study of religion based on arguments from intuitive character of religious knowledge and arguments from authoritative nature of religious knowledge are also addressed.
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