Download PDF by Benjamin Wiker: A Meaningful World: How the Arts And Sciences Reveal the

By Benjamin Wiker

ISBN-10: 0830827994

ISBN-13: 9780830827992

Significant or meaningless? functional or unnecessary? once we examine nature, even if at our residing earth or into inner most house, what will we locate? In stark distinction to modern claims that the area is incomprehensible, Benjamin Wiker and Jonathan Witt demonstrate a cosmos charged with either which means and objective. Their trip starts off with Shakespeare and levels via Euclid's geometry, the fine-tuning of the legislation of physics, the periodic desk of the weather, the artistry of standard elements like carbon and water, the intricacy of organic organisms, and the irreducible drama of clinical exploration itself. alongside the best way, Wiker and Witt style a powerful argument from proof in nature, person who rests neither on non secular presuppositions nor on a simplistic view of nature because the better of all attainable worlds. of their exploration of the cosmos, Wiker and Witt locate all of the demanding situations and surprises, the entire secret and style one expects from a piece of genius.

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It is this speculative element which comes to consciousness in religion. [VPR I, pp. 3031]15 Nor does he confine statements such as this to his explicit treatment of the philosophy of religion: philosophy as such and religion as such have one and the same objective, that is, truth, absolute truth, God. 15. It scarcely seems open to dispute that "speculative content" is the "absolutely true" to which the entire elaboration of Science of Logic is oriented. < previous page page_27 next page > < previous page page_28 next page > Page 28 First of all, it is true, philosophy has in common with religion that their objects (Gegenstände) are the same.

158). In "science," then, we can have a "content" which is "empirical" and a "form" which is "philosophical"; whereas in philosophy both "content" and "form" belong to thought and to thought alone. From this diversity of content and identity of form we can now turn once more to the identity of content and diversity of form in religion and philosophy. If it is true to say that short of a "comprehensive knowledge" of "absolute truth," philosophical thinking has not attained to "knowledge of truth" at all, then it is also true to say that only "absolute truth" can be the adequate "content" of philosophy.

And philosophy, art stands on the same ground. For philosophy, too, has no other object but God and is, thus, essentially rational theology, and because it is in the service of truth, it is enduring service of God. [VA 1, p. 139]16 But, Hegel is not saying, along with Kant, that moral reasoning comes first and is "absolute," finding only a kind of "sacralizing" prop in the religious "representation" of God. What he is saying is that "truth" comes first, that ''absolute truth" is God, and that to seek truth, whether morally (in the realm of "objective spirit") or artistically, religously, and philosophically (in the realm of "absolute Spirit") is to seek God.

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A Meaningful World: How the Arts And Sciences Reveal the Genius of Nature by Benjamin Wiker

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