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Kant Believe in God

Kant's views on the existence of God were complex. He argued that ideas of God should be understood as regulative principles that provide order and unity to our knowledge, rather than assumptions about objective realities. Kant believed we should strive to attain moral perfection and view ourselves as worthy in God's eyes if we demonstrate a disposition to fulfill our duties and spread goodness, even in the face of great challenges or suffering like that of Jesus Christ. Our goal should be to remain loyal to the ideal archetype of humanity.

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15 views1 page

Kant Believe in God

Kant's views on the existence of God were complex. He argued that ideas of God should be understood as regulative principles that provide order and unity to our knowledge, rather than assumptions about objective realities. Kant believed we should strive to attain moral perfection and view ourselves as worthy in God's eyes if we demonstrate a disposition to fulfill our duties and spread goodness, even in the face of great challenges or suffering like that of Jesus Christ. Our goal should be to remain loyal to the ideal archetype of humanity.

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Kant’s idea on the existence of God were complicated.

His believe in God can’t be answered with a yes


or no. He stated that it isn't enough to assume ideas as objective and hypostatic, and that they should
only be assumed as a schema of the regulative principles for the methodical concinnity of all cognitions
of nature. This means that they shouldn't be assumed in themselves, but as analogues of real effects,
not as effects in themselves. This allows us to have a determinate conception of anything, which is
similar to the relation that appearances have to one another. thus, the idea holds not as a native but
simply as a regulative principle. The most important details in this textbook are that reason posits a
thing corresponding to the idea, a commodity or a real being, to express the methodical concinnity
which is to serve as the standard for the empirical use of reason, without settling anything about what
the ground of this concinnity is or about the inner property of such a being on which it rests.

Moreover, reason doesn't furnish us with the objective validity of such a conception, but only with the
idea of commodity on which all empirical reality grounds its loftiest and necessary concinnity, and which
we cannot suppose except in agreement with the analogy of a factual substance that's the cause of all
effects according to laws of reason. This proves that reason's academic interest and not its sapience
justifies it in starting from a point beyond its sphere in order to consider its objects in one complete
total.

It is our duty as men to elevate ourselves to the ideal of moral perfection, which is an archetype of the
moral disposition in all its purity. However, this union with us may be regarded as a state of humiliation
of the Son of God if we represent to ourselves this godly-minded person as assuming sorrows in fullest
measure in order to further the world’s good, even though he himself is holy and bound to endure no
sufferings whatsoever.

This ideal of a humanity pleasing to God can only be represented to ourselves as the idea of a person
who would be willing not only to discharge all human duties himself and to spread goodness as widely
as possible, but even to take upon himself every affliction, up to the most ignominious death, for the
good of the world and even for his enemies. Man is entitled to look upon himself as an object not
unworthy of divine approval who is conscious of such a moral disposition that enables him to have a
well-grounded confidence in himself and to believe that, under temptations and afflictions, he would be
loyal to the archetype of humanity and remain true to his exemplar. This moral disposition allows him to
have a well-grounded confidence in himself and to believe that, under temptations and afflictions, he
would be loyal to the archetype of humanity.

References: Critique of Pure Reason page 607 and 608, Religion Within the Bounds of Reason Alone
page 37 and page 38.

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