Kant on Religion and Science: Independence or Integration?
Abstract. Immanuel Kant's theoretical knowledge and practical knowledge tempt conclusion that natural science and religion are two independent discourses of a dualistic system. To be sure, knowledge is anchored in two kinds of causality. Theoretical knowledge is governed by physical causality....
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Open Library of Humanities$s2024-
2006
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| In: |
Zygon
Year: 2006, Volume: 41, Issue: 3, Pages: 727-746 |
| Further subjects: | B
Whitehead's aesthetics
B beauty as a symbol of the moral B Kant's practical knowledge B Kant's monism B Heteronomy B Artificial Intelligence B Deontological ethics B Teleology B Process theology B Intelligent design B self-legislation B Kant's theoretical knowledge B Barbour's models of religion and science B Aesthetics B Autonomy |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
| Parallel Edition: | Non-electronic
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| 520 | |a Abstract. Immanuel Kant's theoretical knowledge and practical knowledge tempt conclusion that natural science and religion are two independent discourses of a dualistic system. To be sure, knowledge is anchored in two kinds of causality. Theoretical knowledge is governed by physical causality. Practical knowledge is concerned with the human capacity to initiate a sequence of events that nature could not accomplish on its own—although in conformity with, not independent of, natural causality. Furthermore, the two realms presuppose a common totality of order not of humanity's creation. Without these presuppositions, we could not experience the world as we do, and it would never occur to us to engage in a scientific investigation of the natural world. Hence, we should first exhaust our attempts at explanation on the basis of physical causality before turning to the aid of teleology. The anomalous becomes an occasion to seek a physical law not yet known whereas the miraculous hinders search for a natural law. However, higher than knowledge of “what is” is our capacity to discern “what should be.” This is an inclusive moral capacity that establishes what it means to be human and unites all moral agents in an invisible kingdom of ends that constitutes a moral culture in the physical world uniting religion and science. | ||
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