Living as if God exists
This paper offers some comments on some metaphysical and epistemological claims of (critical) theological realism from the perspective of continental philosophy of religion, thereby taking the work of Soskice and Hick as paradigmatic for this kind of philosophical theology. The first comment regards...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
University of Innsbruck in cooperation with the John Hick Centre for Philosophy of Religion at the University of Birmingham
[2014]
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| In: |
European journal for philosophy of religion
Year: 2014, Volume: 6, Issue: 1, Pages: 111-132 |
| Standardized Subjects / Keyword chains: | B
Religious pluralism
/ Existence of God
|
| RelBib Classification: | AB Philosophy of religion; criticism of religion; atheism NBC Doctrine of God |
| Online Access: |
Volltext (doi) Volltext (teilw. kostenfrei) |
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| 520 | |a This paper offers some comments on some metaphysical and epistemological claims of (critical) theological realism from the perspective of continental philosophy of religion, thereby taking the work of Soskice and Hick as paradigmatic for this kind of philosophical theology. The first comment regards the fact that theological realism considers religious and theological propositions as ways to depict or represent reality, and hence aims to bring them as much as possible in line with scientific ones. Some contemporary French philosophers (ricoeur, lévinas, and marion) criticize such a representing, depicting knowledge of God, because it encapsulates the divine reality in mundane, specifically scientific categories. eventually, theological realism runs the risk of annihilating Gods radical transcendence and reducing religion to an alternative scientific theory. The second comment tries to explore whether one can affirm Gods reality from a practical perspective, as a postulate of reason, and whether such an approach could serve as a common ground for religious and secular (practical) ways of life in times of radical pluralism. This comment begins by investigating the regulative character of Kants idea of God as the highest idea of reason, which not only orientates our theoretical enquiries, but also our moral actions. Although this idea is only a heuristic fiction for theoretical reason, Gods existence has to be affirmed on practical grounds, as a symbolic reality that gives orientation to peoples lives. | ||
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