الدلالة الدينية لعلم المعرفة

Amongst this may also be classified the attempt to oppose my philosophy to Christianity, and to refute the one by the other. True, it has heretofore always been customary for the philosopher to make Christianity harmonize with his philosophy, and for the Christian to make his faith agree with his philosophical thinking; but this only proves that the men who undertook to do this knew neither philosophy nor Christianity. Our philosophy does not dream of such a thing. Christianity is wisdom of life, is popular philosophy in the true and highest sense of the word; and can not be any thing else without losing its rank and sinking down into the sphere of argumentation, and thereby admitting the validity of demonstration, and hence exposing itself to the dispute of philosophical systems. With Christianity as such original wisdom of life, our philosophy can not enter into a conflict; for our philosophy is only theory of that wisdom. Only the results of our philosophy might come into conflict with the results of Christianity; but let me ask, where are these results, and, I might add, where is true Christianity? Has it not in all cases, where it reaches us, passed through the crucible of that argumentative understanding? Again, it is charged that, according to my system, God is not to be the Creator and Governor of the world, that my system discards a divine Providence! Why, you dear, good unphilosophers! For you the whole distinction, the whole opposition whereby one philosophical system asserts this and another denies it, does not at all exist. If you are really good and religious, continue to take it in the sense in which it is true. I was not addressing you at all, but was speaking to philosophers, who may be assumed to know that distinction, and who yet take those dogmas in the sense in which they are not true. I only wanted to contradict them; and they, at least, ought to have understood me.…