Download Religion and Human Autonomy: Henry Duméry’s Philosophy of by R.F. de Brabander PDF

By R.F. de Brabander

For so much of its profession philosophy of faith has been a debatable dis­ cipline: it has often ended up turning into an alternative to what it got down to clarify. Born out of the spiritual scepticism of the overdue 17th century it remained for a few years what it used to be to Hume and Lessing: an tool for criticizing instead of for reading religion. progressively the hostility subsided, yet no longer the tendency to lessen. approximately each of the nice names during this zone represents a concept that is going "beyond" religion. Phenomenology replaced that state of affairs. Conceived for actual lower than­ status of acts and meanings instead of for the construction of significant synthe­ ses, its procedure used to be extra apt to yield figuring out than feedback. furthermore, via distinguishing the fitting meanings from the psychic realities of the act, it chased its fans from the quagmire of psychic genesis, causal justification and rational "proof" of the spiritual item, and compelled them to be aware of the intentional terminus of the experience.

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Extra info for Religion and Human Autonomy: Henry Duméry’s Philosophy of Christianity

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What happened then is a process of alternative verification, so as to make sure that reason posits its own truth in accord with faith. e. E. ; Paris: Vrin, 1942), p. 39. Dumery, Critique et religion, p. 86. , p. 87. 36 Bertrand Russell, A History of Western Philosophy (New York: Simon and Schuster, 1945), pp. 462-463. 33 34 SEARCH FOR A METHOD faith has its rational implications which can be given an accounting by reason. On the other hand, we have a theology conceived as a superior metaphysics because it uses the same logical procedures and ontological correlations as philosophy.

The function of the Divine Word is not to say for us what we ourselves cannot say. 64 Authentic faith liberates man in a deeper sense than Sartre's freedom, because it recognizes an absolute force of indetermination present in the heart of freedom. When man has recognized this presence, there will be no end to his energy to build and rebuild his universe of determinations. The idea of God is the great lover of human emancipation, because it regards all achievements as failures, all objects as insufficient and all orders as finite.

Their philosophy of religion is very often a mere rational transcription of the dogmas. Such, for example, can be seen in the philosophies of religion of Kant, Hegel and Alain. Instead of seeking these notions on the level of the believer for whom they have a meaning, because they form a rule for life in the face of the mystery of God, these philosophers immediately extract the mere conceptual elements of these notions. 27 In doing so, they forget that a dogmatic definition is inseparable from the religiO'us life.

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