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By James P. Mackey

The Critique of Theological cause describes the character and customers of Christian theology within the postmodern period. It neither takes a monolithic view of postmodernism, nor does it think that postmodernism monopolizes all that jewelry so much actual in modern idea. as a substitute, it takes the easiest of contemporary medical thought in regards to the nature and finish of the universe, the easiest of contemporary British philosophy of paintings and morality, and the easiest of up to date Christian theology, and descriptions a philosophically possible theology for the completely evolutionary international we occupy this present day.

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Historical–critical It is probably worth pausing briefly here in order to point out that Feuerbach’s dismissal of the kind of divine subject he thought he saw in Hegel’s philosophy may not in fact be amenable to those projectionistreductionist-type philosophies of religion with which more recent writers like Freud have made us familiar. There is a reading of Feuerbach which makes him say not that any subject that might reasonably be called divine is now critically dismissed, but rather that any divine subject other than that which coincides with human subject is to be critically dismissed.

Could we even know that such a thing or things existed at all? Kant argued that we could, and he argued in a manner that has been repeated by later philosophers of like-minded phenomenological persuasion. ¹¹ But it is not the success of such arguments for the existence of a world beyond our knowledge of it that needs concern us here. Such arguments are needed, and are forthcoming, from most if not all theories of knowledge. What must concern us here are two related questions, namely, does Kant’s knowledge of the thing-as-it-appears, the knowledge of the phenomenon only, leave the prospects of knowing any better off than Hume left them; and more particularly, does it leave us with any more secure knowledge of self?

We could never know the ‘thing in itself’. Could we even know that such a thing or things existed at all? Kant argued that we could, and he argued in a manner that has been repeated by later philosophers of like-minded phenomenological persuasion. ¹¹ But it is not the success of such arguments for the existence of a world beyond our knowledge of it that needs concern us here. Such arguments are needed, and are forthcoming, from most if not all theories of knowledge. What must concern us here are two related questions, namely, does Kant’s knowledge of the thing-as-it-appears, the knowledge of the phenomenon only, leave the prospects of knowing any better off than Hume left them; and more particularly, does it leave us with any more secure knowledge of self?

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