New PDF release: Subjectivity and Irreligion: Atheism and Agnosticism in
By Matthew Alun Ray
This publication asks particular philosophical questions on the underlying constitution of Kant, Schopenhauer and Nietzsche's concepts on atheism and agnosticism; recommendations that characterize the most concerted assaults on monotheistic faith in glossy philosophy. but commentators drawn to philosophical atheism have usually overlooked this practice. Matthew Ray concludes that Kant's ethical theology is basically undersupported; Schopenhauer's metaphysical and moral atheism is defective in different parts; and Nietzsche's naturalistic assault on Christianity is just partly profitable. Taking a serious stance towards the atheistic orthodoxy in glossy philosophy, Ray argues that the query of God's life continues to be regularly unresolved in post-Kantian philosophy.
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This booklet asks particular philosophical questions about the underlying constitution of Kant, Schopenhauer and Nietzsche's strategies on atheism and agnosticism; innovations that symbolize essentially the most concerted assaults on monotheistic faith in smooth philosophy. but commentators drawn to philosophical atheism have often overlooked this custom.
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Extra resources for Subjectivity and Irreligion: Atheism and Agnosticism in Kant, Schopenhauer, and Nietzsche (Ashgate New Critical Thinking in Philosophy)
205-206. J. Webb, Kant's Philosophy of Religion (Oxford: Clarendon Press, 1926), p. G. Rearden, Kant as Philosophical Theologian (London: Macmillan, 1988), p. 172. 28 23 24 25 26 27 28 29 30 31 32 Subjectivity and Irreligion That the consensus is not absolute is evidenced by S. Palmquist in Kant's Critical Religion (Aldershot: Ashgate, 2000), pp. 83-4. Kant formulates the moral proof of God in many places, for example CPrR 150-58, CPRB 425-6, A811=B839-A815=B 843, A 828=B 856. Fortunately, the argument does not differ significantly from the second Critique to the third (although some of the formulations in the first Critique are perhaps a little too uncomplicated to rely on as being definitive statements).
Yovel has pointed out, the initial introduction of God into Kant's argument actually depends upon certain of our subjective limitations - that is to say, our inability to imagine an 'immanent principle of justice'. Yovel writes of the Kantian moral proof of God as follows: This procedure of postulation consists of two distinct stages. At the initial stage, which alone has logical necessity, all that we postulate is a vague and indefinite principle . . Of this something we know nothing except that it is there and it fulfils the function described .
Schopenhauer also thought that such attempts to introduce God into philosophy, quite apart from being economic, social and political compromises, in any case exhibited a high measure of indefensible ignorance with regard to the recent philosophical achievements brought about by Kant: 'as if the Critique of Pure Reason had been written on the moon' (WN 4). Nietzsche's claim in The Gay Science that Schopenhauer had been the first admitted and inexorable atheist among the Germans has, however, recently been questioned.
Subjectivity and Irreligion: Atheism and Agnosticism in Kant, Schopenhauer, and Nietzsche (Ashgate New Critical Thinking in Philosophy) by Matthew Alun Ray