对上帝的创造性思考与对基督徒身份的尊重

Q2 Arts and Humanities
Piotr Gutowski
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引用次数: 1

摘要

在这篇文章中,我提到了威廉·哈斯克的哲学,以及他提出的调和对基督教基本教条的尊重与当代知识标准和当今人们需求的建议。第一部分分析了哈斯克的基督教哲学思想。由于他假定基督教主要教义的真实性,他并不反对被称为基督教哲学家,但他也不热衷于这个名字。这种态度是他坚信哲学中不可能存在绝对中立的状态的结果,而且无论某个思想家认为什么观点是正确的,对好哲学的要求都是公平的,并评估所有观点和信念的内部一致性及其与证据的对应性。因此,哈斯克首先非常谨慎地试图重建与自己不同的立场,并追踪其中的各种困难,尤其是矛盾。然而,在我看来,自我矛盾的反对意见在应用于哲学立场时是无效的,因为哲学立场通常使用模糊的概念。这同样适用于这些立场与证据相矛盾的说法,因为这种模糊的概念之一也是证据的概念。这就是为什么哲学主张具有非凡的能力,可以在生命中坚持下去,或者在被认为已经死亡后意外复活。这并不意味着一个人不能用不太正式的标准令人信服地证明自己的立场。在第二部分中,我重点讨论了哈斯克为使他的上帝概念更具吸引力而使用的修辞手法。他建议我们应该基于我们对上帝的观念​​一个伟人,即教育孩子独立生活并能够有效、公平地管理大群人的人。撇开拟人化的指控不谈,这个形象的认识价值问题就来了,它不是普遍的,会随着时间的推移而变化,并取决于人们生活的条件。Hasker提出的这张图片的内容也与​​基督教正统派的上帝,由传统而非开放的有神论主导。这就是将创造性思维与对基督徒身份的尊重联系起来的问题产生的地方。不管开放有神论在传统有神论者中的观点如何,哈斯克都支持由公认的信条决定的强烈基督教身份的概念。我建议更灵活地对待这个身份。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Creative Thinking about God and Respect for Christian Identity
In the article I refer to the philosophy of William Hasker and his proposal to reconcile respect for the basic dogmas of Christianity with the contemporary standards  of knowledge and the needs of people today. In the first part I analyse Hasker’s view on the idea of Christian philosophy.  Since he assumes the truthfulness of the main doctrines of Christianity, he is not opposed to being referred to as a Christian philosopher, but neither is he enthusiastic about this name. This attitude is the result of his conviction that the state of absolute neutrality is not possible in philosophy and that  regardless of the views accepted as true by a given thinker the requirement for good philosophy is fairness and evaluating all perspectives and beliefs for their internal coherence and their correspondence with the evidence. Therefore, Hasker first tries very carefully to reconstruct positions different from his own and to track down various difficulties in them, especially contradictions. In my opinion, however, the objection of self-contradiction is ineffective when applied to philosophical positions which, as a rule, use vague concepts. The same applies to the claim that these positions are contradictory to evidence, because one of such vague notions is also the notion of evidence. That is why philosophical claims have the extraordinary ability to persist in life or unexpectedly revive after being considered definitively dead. It does not follow from this that one cannot convincingly justify one’s position using less formal criteria.  In the second part I focus on the rhetorical device used by Hasker to make his concept of God more attractive. He suggests that we should shape our concept of God based on our idea of ​​a great man, i.e. one who educates children to live independently and is able to effectively and fairly manage large groups of people. Leaving aside the accusation of anthropomorphism, the question arises about the epistemic value of this image, which is not universal, changes over time and depends on the conditions in which people live. The content of this image proposed by Hasker isn’t also consistent with the idea of ​​the God of Christian orthodoxy, which is dominated by traditional rather than open theism. This is where the problem of linking creative thinking and respect for Christian identity arises. Regardless of the opinion that open theism has among traditional theists, Hasker supports the concept of a strong Christian identity determined by a universally recognized creed. I propose to treat this identity a little more flexibly.
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来源期刊
Roczniki Filozoficzne
Roczniki Filozoficzne Arts and Humanities-Philosophy
CiteScore
0.50
自引率
0.00%
发文量
56
期刊介绍: Annals of Philosophy is one of the oldest philosophical journals in Poland (since 1948). It is published four times per year in both the online and traditional ways. The journal aims to publish the best original research papers in philosophy, as well as translations, reviews, accounts and polemics.
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