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Immanuel Kant’s Critique of Pure Reason

Guest Post by Danielle Kahut (Western Seminary Student)

A critical dimension in the theological discussion, whether emphasis shall be placed on the objective study of Scripture or the subjective experience of the individual, has its roots in Immanuel Kant’s Critique of Pure Reason. Diogenes Allen and Eric O. Springsted only loosely allude to this philosophy-to-theology link in their later chapters. It is of such importance that it needs to be emphasized.

Allen and Springsted do highlight the clear connection between Hume’s philosophy and Kant’s categories. Hume had used the fact that there is no observable link between ‘causes’ and ‘effects’ to say that the entire empiricist enterprise (the philosophical endeavor to ground knowledge on the foundation of experience) was fruitless and would therefore never produce any ‘true knowledge.’ This view, referred to as Humean skepticism, Kant felt a burden to answer.

Unlike the philosophers who had come immediately before him, Kant did not believe that experience was the source of knowledge; however, he did believe that knowledge begins there. The external sensations (touch, taste, smell, etc.) are significant because they arouse our thinking; Kant calls this first stage on the way to knowledge experience. Our reason, Kant said, cannot go beyond these experiences and arrive at true knowledge on its own; instead, our reason categorizes and makes sense of our experiences. Kant posits twelve categories that shape and filter man’s understanding of his experiences (for a good chart on these categories visit the following link: This second stage, in which our categories process and interpret our experiences, Kant calls conception. The third state, knowledge, comes as a result of the forming of the raw data of experience via our categories.

This discussion of the twelve categories, and how they interact with our sense-experiences, is significant because it shifts the center of knowledge from the external world to the mind. Thus knowledge is no longer ‘objective’ in that it is independent of man, but ‘subjective’ in that it is wholly dependent on man and his processing of his experiences. This aspect of Kant’s philosophy soon had a major impact on theology. Friedrich Schleiermacher was primarily responsible for shifting the source of dogmatics from the objective study of Scripture to the subjective study of Christian religious feeling. He perceived the traditional subjects of dogmatics—God, Creation, Preservation, Salvation, Regeneration—through the subjective lens. Although the return to objective theology began on the continent over 100 years ago (cf. Hermann Bavinck’s Reformed Dogmatics) the shift has yet to take hold in the United States. To understand theology, especially to understand the cultural constructs which shape the current theological climate, we must understand that this turn to the subject (individuals feelings being a source of knowledge) began back in Kant’s Critique of Pure Reason.

Saying farewell to Alvin Plantinga

C. Stephens Evans has posted a really nice article on Alvin Plantinga and the conference that was recently held to mark his retirement. I’m sure you don’t to be reminded about how significant Plantinga has been for contemporary theology and Christian philosophy (indeed, philosophy of religion in general), but let me quote Evans anyway:

In the fall of 1950, a Calvin College sophomore named Alvin Plantinga, having just transferred from Harvard, met another Calvin sophomore named Nicholas Wolterstorff. The rest is history, as historians like to say. Over the next sixty years, these two men would change the course of Christian philosophy and American philosophy in general. To say that they changed the course of Christian philosophy is actually a vast understatement; it would be more accurate to say that they resurrected Christian philosophy.