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[³í¹®] THE ARGUMENTS FOR THE EXISTENCE OF GOD IN CHRISTIAN APOLOGETICS (¿µ/ÇÑ) (05)
PAUL  2021-11-27 18:49:55, Á¶È¸ : 914

A DEMONSTRATION OF GOD AND THE ARGUMENTS FOR THE EXISTENCE OF CHRISTIAN GOD IN CHRISTIAN APOLOGETICS (05)
by Dr. Paul B. Jang (Ph.D, Christian Apologetics) (¿µ¹®/ÇѱÛ) ✝✝✝

CHAPTER II

REVIEW OF THE LITERATURES:
PHILOSOPHICAL AND THEOLOGICAL FRAMEWORK OF THE CONCEPTS AND EXISTENCE OF GOD HISTORICAL AND PHILOSOPHICAL SURVEY

The Concept of Existence in the Middle Ages

In the middle ages, the Biblical doctrine (Christian doctrine) and Aristotelian doctrine were going to be united by the influence of Scholastic philosophy under the Hellenic philosophy.
Descartes had, in a sense, tried to unite the Platonic traditional concept of \ Good\ and the biblical concept of \ God\ who is the Mighty as well as the Creator of all things. (Wahl, 1948, 31).

Kant insisted that the concept of an existence did not accept the concept of other existence through the critique of ontological argument for God. He had proven the moral existence through his Critique of Practical Reason (Wahl, 1948, 32). In the Critique of Practical Reason, he insisted the immorality of the soul as a postulate of pure reason. He stated as follows:

the summum bonum, then, practically is only possible on the supposition of the immorality of the soul; consequently this immorality, being inseparably connected with the moral law, is postulate of pure practical reason (by which I mean a theoretical proposition, not demonstrable as such, but which is an inseparable result of an unconditional a priori practical law. (Kant in The Great Books, 1971, 344).

He also insisted the existence of God as a postulate of pure practical reason. He, at first, saw the moral law led to a practical problem. He stated as follows:

the moral law led to a practical problem which is prescribed by pure reason alone, without the aid of any sensible motives, namely, that of the necessary completeness of the first and principal element of the summum bonum, viz., morality; and, as this can be perfectly solved only in eternity, to the postulate of immorality. (Kant, in the Great Books, 1971, 344).

And then, he defined that the morality must postulate the existence of God. He stated as follows:
that is, it must lead to the supposition of the existence of a cause adequate to this effect; in other words, it must postulate the existence of God, as the necessary condition of the possibility of the summum bonum (an object of the will which is necessarily connected with the moral legislation of pure reason. (Kant, in the Great Books, 1971, 345).

Hegel suggested \ an existence\ in the conservative attitude, and \ other existence\ in the radical attitude. (Wahl, 32) He stated the concept of God as an objective and a subjective side. He said, \ however spiritual may be the conception of God as objective, the subjective side, the honor rendered to him, is still very limited and unspiritual in character\ . (Hegel in the Great Books, 1971, 247).

In short, according to him, God is the Absolute Idea encompassing the whole of reality on which His ideas are written (Carter, 1983, 21). 💟💟💟
........................................................................................................................................

Áß¼¼ÀÇ Á¸Àç °³³ä

Áß¼¼¿¡´Â Çï¶ó(±×¸®½º) öÇÐÀÇ Áö¹èÇÏ¿¡ ½ºÄݶóöÇÐÀÇ ¿µÇâÀ¸·Î ¼º°æ ±³¸®(±âµ¶±³ ±³¸®)¿Í ¾Æ¸®½ºÅäÅÚ·¹½º ±³¸®(öÇÐ)°¡ °áÇյǾî ÀÖ¾ú´Ù.

µ¥Ä®Æ®´Â ¾î¶² Àǹ̿¡¼­ ÇöóÅæÀÇ ÀüÅëÀûÀÎ ¼±ÀÇ °³³ä°ú ¸¸¹°ÀÇ Ã¢Á¶Áַμ­ Àü´ÉÀÚÀ̽Š¼º°æÀÇ Çϳª´ÔÀÇ °³³ä°ú °áÇÕ½ÃÅ°·Á ½ÃµµÇß´Ù(Whal, 1948, 31).

Ä­Æ®´Â Á¸ÀçÀÇ °³³äÀ̶õ Çϳª´Ô¿¡ ´ëÇÑ º»Ã¼·ÐÀû ³íÁõÀÇ ºñÆòÀ» ÅëÇÏ¿© ´Ù¸¥ Á¸ÀçÀÇ °³³äÀ» ¿ëÀÎÇÏÁö ¾Ê¾Ò´Ù. ±×´Â ÀÚ½ÅÀÇ ½ÇõÀ̼º ºñÆÇÀ» ÅëÇÏ¿© µµ´öÀû Á¸À縦 Áõ¸íÇß´Ù(Whal, 1948, 32). ½ÇõÀ̼º ºñÆÇ¿¡¼­ ±×´Â ¼ø¼öÀ̼ºÀÇ ¿äûÀ¸·Î ¿µÈ¥ÀÇ ºñµµ´ö¼ºÀ» ÁÖÀåÇϸç, ´ÙÀ½°ú °°ÀÌ Áø¼úÇÏ¿´´Ù:

ÃÖ°íÀÇ ¼±À̶õ ½ÇÁ¦·Î ´ÜÁö ¿µÈ¥ÀÇ ºñµµ´ö¼ºÀ» »ý°¢ÇÏ´Â °ÍÀÌ °¡´ÉÇÏ¿©, °á°úÀûÀ¸·Î µµ´ö¹ý°ú ¹ÐÁ¢ÇÏ°Ô ¿¬°üµÈ ÀÌ ºñµµ´ö¼ºÀº ³í¸®ÀûÀÎ Á¦¾ÈÀ» ÀǹÌÇÏ°í ±× ÀÚü·Î ÀÔÁõÇÒ ¼ö ÀÖ´Â °ÍÀÌ ¾Æ´Ï¶ó, ¹«Á¶°Ç ¿ì¼±ÀûÀ¸·Î ½Çõ¹ýÀÇ °á°ú¿Í ¹ÐÁ¢ÇÏ°Ô ¿¬°üµÇ¾î ÀÖ´Â °ÍÀÌ´Ù(Kant in the Gret Books, 1971, 344).

±×´Â ¶ÇÇÑ ¼ø¼ö ½ÇõÀ̼ºÀÇ ¿äûÀ¸·Î Çϳª´ÔÀÇ Á¸À縦 ÁÖÀåÇÏ¿´´Ù. ¿ì¼± ±×´Â µµ´ö¹ýÀÌ ½ÇÁ¦ÀûÀÎ ¹®Á¦·Î À̾îÁø´Ù°í º¸¾Ò´Ù. ±×´Â ´ÙÀ½°ú °°ÀÌ Áø¼úÇß´Ù:

µµ´ö¹ýÀº °¨°¢ÀûÀÎ µ¿±âµéÀÇ µµ¿òÀÌ ¾øÀÌ, ÃÖ°í¼± Áï µµ´ö¼ºÀÇ Ã¹ ¹ø° ÁÖ¿äÇÑ ¿ä¼ÒÀÇ ÇÊ¿¬Àû ¿Ï¼ºÀÇ µ¿±â°¡ ¾øÀÌ ¼ø¼öÀ̼ºÀ¸·Î¸¸ Á¦½ÃµÈ ½ÇõÀû ¹®Á¦·Î À̾îÁø´Ù. ±×¸®°í ÀÌ°ÍÀº ºñµµ´ö¼ºÀÇ ¿äû¿¡ ´ëÇÏ¿© ¿µ¿ø¼º¿¡¼­¸¸ ¿Ïº®ÇÏ°Ô ÇØ°áÇÒ ¼ö ÀÖ´Â °ÍÀÌ´Ù.

±×¸®°í ±×´Â µµ´ö¼º¸¸ÀÌ Çϳª´ÔÀÇ Á¸À縦 ¿äûÇÒ ¼ö¹Û¿¡ ¾ø´Ù°í Á¤ÀÇÇß´Ù. ±×´Â ¾ÆÀ½°ú °°ÀÌ Áø¼úÇß´Ù:
±×°ÍÀº ¿øÀÎÀÇ Á¸Àç°¡ ÀÌ °á°ú¿¡ ´ëÇÏ¿© ÃæºÐÇÏ´Ù°í »ý°¢ÇÔ¿¡ À̸£´Â °ÍÀ̶ó´Â °ÍÀÌ´Ù. ´Ù½Ã ¸»Çϸé, ÃÖ°í¼±ÀÇ °¡´É¼º¿¡ ÇʼöÀûÀÎ Á¶°ÇÀ¸·Î Çϳª´ÔÀÇ Á¸À縦 ¿äûÇÏ°Ô µÈ´Ù´Â °ÍÀÌ´Ù(¼ø¼öÀ̼ºÀÇ µµ´öÀû Á¢¼ö¿Í ÇÊ¿¬ÀûÀ¸·Î ¿¬°üµÇ¾î ÀÖ´Â ÀÇÁöÀÇ ´ë»ó) (Kant, in the Great Books, 1971, 345).

Çì°ÖÀº º¸¼öÀûÀΠŵµ·Î ¡°¾î¶² Á¸À硱¸¦, ±ÞÁøÀû ŵµ¿¡¼­´Â ¡°´Ù¸¥ Á¸À硱¸¦ Á¦½ÃÇß´Ù(Whal, 32). ±×´Â °´°üÀûÀ̸ç ÁÖ°üÀûÀÎ Ãø¸éÀ¸·Î¼­ Çϳª´ÔÀÇ °³³äÀ» Áø¼úÇß´Ù. ±×´Â ¡°Çϳª´ÔÀÇ °³³äÀÌ °´°üÀûÀ̸ç ÁÖ°üÀûÀ¸·Î ¾î¶»°Ô ¿µÀûÀÌ µÉ ¼ö ÀÖµç °£¿¡ ±×¿¡°Ô ¿µ±¤ÀÌ µÇ´Â °ÍÀ¸·Î, ¿©ÀüÈ÷ ¼º°Ý»ó ´ë´ÜÈ÷ Á¦ÇÑµÇ°í ºñ ¿µÀûÀ̶ó°í ¸»Çß´Ù(Hegel, in the Great Books, 1971, 247).

°£´ÜÈ÷ ¸»ÇÏÀÚ¸é, ±×¿¡ µû¸£¸é, Çϳª´ÔÀº ±×ÀÇ °ü³äµéÀÌ ±â·ÏµÈ ½ÇÀçÀÇ Àüü¸¦ ÃÊ¿ùÇÏ´Â Àý´ë°ü³äÀÌ´Ù(Carter, 1983, 21). 💟💟💟

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