Du må ikke bare sitere småflak fra hist og pist. Det er jo en grunn til at KrV smalt rett inn på Vatikanets hyller for forbudte bøker. Og tilsvarende en grunn til at Kant fikk enorme problemer med preussisk sensur pga boken jeg linket til tidligere, nettopp pga hans sterke kritikk av den synlige kirken og dens håndlangere.
Din bruk av Kant er hinsides tåpelig og noe jeg anbefaler at du slutter med.
Ingen som nekter for at Kants ideer ikke falt i smak hos alle. Men du har rett og slett feil, og har ikke forstått hva du har lest (tilsynelatende har lest??) i Kants "Die Religion Innerhalb der Grensen..." (1794). Ja, han kritiserer (sic) religiøse praksiser osv. MEN han gjør det for å berede grunnen for troen, som jeg har sagt flere ganger nå.
I og med at du ikke stoler på hva jeg sier, så burde du stole på Stanford-artikkelen:
"Kant has long been seen as hostile to faith. Many of his contemporaries, ranging from his students to the Prussian authorities, saw his Critical project as inimical to traditional Christianity. The impression of Kant as fundamentally a secular philosopher became even more deeply entrenched through the Twentieth Century, due in part to various interpretative conventions (such P.F. Strawson's “principle of significance”) whereby the meaningfulness and/or thinkability of the supersensible is denied, as well as through an artifact of how Kant's philosophy religion is introduced to most, namely through the widespread anthologization of his objections to the traditional proofs for God's existence.
Although the secular interpretation of Kant is widespread, it is belied by a significant share of the Critical corpus. Not only do we find powerful defenses of religious belief in all three
Critiques, but a considerable share of Kant's work in the 1790s is devoted to the positive side of his philosophy of religion. This includes his 1791 “Theodicy” essay,
Religion within the Boundaries of Mere Reason, “The End of All Things,” “Real Progress,” and the
Conflict of the Faculties. Moreover, his lectures on logic,
Reflexionen, and the Jäsche Logic present a robust account of the nature of religious belief/faith [
Glaube]. So, while Kant does deny the possibility of religious knowledge (as well as opinion), he considers this denial necessary to safeguard faith, as the proper mode of religious assent. One must, therefore, understand the negative elements in his philosophy of religion, such as his infamous objections to the traditional proofs for God's existence, in this context. As stated in the B-Preface to the
Critique of Pure Reason, a central goal of the Critical project is to establish the limits to knowledge “in order to make room for faith” (Bxxx).
Accordingly, throughout Kant's writings, we find ample discussions of religious issues. These are, in many instances, clearly affirmative, though they are often framed within objections to theoretical reason's enchroachments into the domain that is instead proper to faith. Although his discussions of God and immortality are familiar to most Kantians, the Critical corpus moves well beyond just these. Especially in the 1790s, we find detailed studies of the nature of faith, biblical hermeneutics, miracles, revelation, as well as many distinctively Christian doctrines such as Original Sin, Vicarious Atonement, the Trinity, and the Virgin Birth.
Unfortunately, however, the many positive elements of Kant's philosophy of religion have been eclipsed by its initial negative moments, moments not meant to oppose religion, but rather reflective of Kant's continuing commitment to the Lutheranism (or more precisely, the anti-liturgical Lutheran Pietism) of his youth. Just as with Luther's own negative polemics against religious despotism and scholastic arcana, we see in Kant a parallel dialectic, where he, rather than opposing religion, sought to free it from the “monopoly of the schools” and set it on a footing suitable to “the common human understanding” (Bxxxii). Hence, as we will discuss through this entry, the aforementioned passage, that he sought out the limits to knowledge [
Wissen] in order to “make room for faith [
Glaube]” (Bxxx),
is not an empty bromide, but is rather the key anthem for his overall philosophy of religion." (Min utheving)
