By Hans Küng, Edward Quinn
Does God exist? who's God? and will we finally belief in any fact? those questions were one of the maximum matters of human hypothesis seeing that background begun, yet now not until eventually smooth occasions has the truth of God been so strongly known as into doubt. during this huge learn, written for women and men of all faiths (and of none), Hans Kung, the main well known and arguable theologian on the earth at the present time, first strains the increase of recent atheism within the works of such nice thinkers as Descartes, Pascal, Feuerbach, Marx, Nietzsche and Freud, after which demonstrates--brilliantly and in phrases that make feel to us today--why a ""yes"" to God continues to be a extra average and liable trust than its substitute, nihilism.
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Extra resources for Does God Exist?: An Answer for Today
The foundations of this faith should of course be established rationally by intuition or deduction. This remains Descartes's basic response in the very rare texts where he expresses himself spontaneously on this question. 51 It is only in private and public statements provoked by others that clearer trends can be perceived :B2 a. The two cognitive powers (the natural light of reason and the light of faith stemming from divine grace) and the two spheres of knowledge (the realm of clear and distinct ideas and the realm of revelation) are absolutely distinct: there is neither mingling of the two nor any mutual opposition, but a parallelism and a proper distance between them.
We may cite as an example the famous logical-mathematical antinomy of the "set of all ordinal numbers" (according to Russell and Burali-Forti). To every set of ordinal numbers there exists an ordinal number greater than all the ordinal numbers occurring in that set. Consider the set of all ordinal numbers: the corresponding ordinal number must lie outside that set (for it is as such greater than all the members of the set); but—and this can be proved immediately—it must lie inside the set (for this is the set of all ordinal numbers).
Thus reality is torn apart into an unrelated subject and an isolated object, into a worldless subjectivity and an objectivity conceived in terms of single objects. At this point we must also raise the question whether such a separation between subject and object can 4. Shattered unity 29 ever be realized strictly and consistently. Even in natural science, is the object ever known otherwise than in the mode of the subject: that is, never simply objectively, but always subjectively colored—according to the way the question is put, in the light of the method adopted and of the subject's horizon of meaning?