“On the other hand from the metaphysical approach, God must be defined as the being, if any, which possesses deity or the divine quality; or, if there are more Gods than one, the beings which possess deity. The defect of this definition (which is only apparently circular) is that the being which possesses deity need not necessarily, so far as the bare metaphysical description goes, be the object of religious sentiment. It has to be shown that the being which possesses deity coincides with the object of religious passion and is its food. Neither definition is therefore for theory complete in itself. The religious description wants authentic coherence with the system of things. The metaphysical one wants the touch of feeling which brings it within the circle of human interests. Were the passion towards God not already lit, no speculative contemplation or proof of the existence or attributes of a metaphysical God would make him worshipful.1 Even the intellectual love of God which in Spinoza’s system has the force of religion can do so, not as a mere passion for truth in its fullest form, but because it presupposes a religious passion. Were it not on the other hand for the speculative or reflective justification, the God of religious sentiment would have no sure root in things. Religion leans on metaphysics for the justification of its indefeasible conviction of the reality of its object; philosophy leans on religion to justify it in calling the possessor of deity by the religious name of God. The two methods of approach are therefore complementary.”

Space, Time, and Deity
Samuel Alexander



Altın Gün – Süpürgesi Yoncadan


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