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By Wilhelm Windelband

This Elibron Classics ebook is a facsimile reprint of a 1901 version via the Macmillan corporation, big apple.

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It may be that it is in principle impossible for us to know any such truths, but the utterance in question can nevertheless be true as long as it corresponds to the states of affairs of independent reality. 'The most important consequence of metaphysical realism', Putnam writes, 'is that truth is supposed to be radically non-epistemic''. The metaphysical realist would argue that what is true is independent of our abilities to find out whether it is true. g. Putnam 1978: 125 25 METAPHYSICAL PHILOSOPHY OF RELIGION our practice of seeking knowledge and of our criteria for when something can be said to be true.

God's transcendence implies that we cannot fully describe or experience God. We talk about God pro nobis to make the point that, despite our limited perspective and conceptual resources, we can still come to know God and talk about God. Even if metaphysical realism is rejected, God can still be conceived of and described as transcendent in relation to us human beings. '[I]n ridding ourselves of metaphysical conceptions of transcendence we do not rid ourselves of religious conceptions of transcendence', Phillips points out.

Don Cupitt is another philosopher of religion whose approach to metaphysical realism is not entirely clear. His work is largely based on the thesis that religious belief is not connected to '[a] realist or metaphysical view of God'. Cupitt suggests that there are no sufficiently convincing reasons for us to assume that God, as conceived of by the metaphysical realists, exists. He also suggests that God as conceived of by the metaphysical realists is a threat to the spiritual and moral autonomy of us humans.

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A History of Philosophy; With Especial Reference to the Formation and Development of Its Problems and Conceptions by Wilhelm Windelband


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