Immanuel Kant | God’s Existence: What the Historical Record Says About the Proofs
Secret Dogma
1,241 views
📚 REFERENCES & RECOMMENDED READING:
Anselm of Canterbury, Proslogion, together with Gaunilo’s On Behalf of the Fool and Anselm’s Reply.
Thomas Aquinas, Summa Theologiae, First Part, Question Two.
Ibn Sina, The Metaphysics of The Healing.
David Hume, Dialogues Concerning Natural Religion, 1779.
Immanuel Kant, Critique of Pure Reason, 1781 and 1787; Critique of Practical Reason, 1788.
Michael J. Buckley, At the Origins of Modern Atheism, 1987.
🔍 The classic proofs of God are often presented today as if they were designed from the beginning to convince a skeptic. The historical record is much more complicated. This investigation follows Anselm, Ibn Sina, al-Ghazali, Maimonides, Aquinas, Paley, Hume and Kant to ask a different question: who were these arguments originally for, and when did their job change? Along the way, we trace how arguments moved between Greek, Muslim, Jewish and Christian intellectual traditions, how modern science and apologetics changed the burden placed on them, and why Kant’s critique of theoretical proofs did not amount to a proof of atheism. His alternative turns instead toward practical reason, freedom, moral responsibility and the limits of what human reason can legitimately claim to know.
Immanuel Kant | God’s Existence: What the Historical Record Says About the Proofs
Secret Dogma
1,241 views
📚 REFERENCES & RECOMMENDED READING:
Anselm of Canterbury, Proslogion, together with Gaunilo’s On Behalf of the Fool and Anselm’s Reply.
Thomas Aquinas, Summa Theologiae, First Part, Question Two.
Ibn Sina, The Metaphysics of The Healing.
David Hume, Dialogues Concerning Natural Religion, 1779.
Immanuel Kant, Critique of Pure Reason, 1781 and 1787; Critique of Practical Reason, 1788.
Michael J. Buckley, At the Origins of Modern Atheism, 1987.
🔍 The classic proofs of God are often presented today as if they were designed from the beginning to convince a skeptic. The historical record is much more complicated. This investigation follows Anselm, Ibn Sina, al-Ghazali, Maimonides, Aquinas, Paley, Hume and Kant to ask a different question: who were these arguments originally for, and when did their job change? Along the way, we trace how arguments moved between Greek, Muslim, Jewish and Christian intellectual traditions, how modern science and apologetics changed the burden placed on them, and why Kant’s critique of theoretical proofs did not amount to a proof of atheism. His alternative turns instead toward practical reason, freedom, moral responsibility and the limits of what human reason can legitimately claim to know.