چکیده:
How rationality and faith relate to one another has always been one of the most fundamental issues in the branches of the philosophy of religion. In response to the relationship and proportion between faith and rationality or faith and prudence, two general perspectives are initially mentioned: 1) Minimalist Fideism: There is no contradiction or conflict between possessing faith and reason; it is even necessary. 2) Maximalist Fideism: There is a contradiction and conflict between possessing faith and reason. In the theory of maximalist fideism, there are two groups: 1. Moderate: Faith and reason simply have separate domains. 2. Extremist: Not only do faith and reason have separate domains, but they are also in opposition to each other and harmful. The main representative of this view is Søren Kierkegaard, the nineteenth-century Danish thinker. Kierkegaard maintains that not only is there no relationship between faith and prudence, but fundamentally, the interaction of these two is not confirmed by religion; consequently, rationality in religious doctrines will not be to the benefit of religion. Kierkegaard considers faith to be derived from the copying of internal and subjective matters; therefore, he does not consider external matters, including rational arguments, worthy of justifying faith. Instead of rationality, he emphasizes the role of will, love, and emotions such as fear, anxiety, and apprehension in the creation and survival of faith. Kierkegaard also provides arguments against external sciences in religion, which are: 1) The argument of approximation and estimation, 2) The argument of postponement, 3) The argument of passion. In this article, his fundamental and structural flaws are addressed.
خلاصه ماشینی:
An Investigation of the Maximalist Fideism Theory with Emphasis on Kierkegaard's View Kierkegaard Yazdan Afzali Pour 1 Scientific Advisor: Professor Meysam Montazeri Abstract How rationality and faith relate to one another has always been considered one of the most fundamental issues in the sections of the philosophy of religion.
Evidences of the Theory of Maximal Fideism The Argument of Approximation and Estimation From Kierkegaard's perspective, if we engage in historical examination, it is necessary first to examine the authenticity and reliability of the holy books; however, for such a task, we require several things, meaning the entire theory and argument rely on religious texts, and for religious texts, we must engage in historical research.
Although it is good to remind ourselves that, in addition to this theory we mentioned, there is an even higher claim, which states that even if religious texts or historical investigations were certainty-inducing and possessed all the characteristics, faith still could not be established upon them; regarding this statement, we will only address Kierkegaard's words.
Kierkegaard's answer to this question can be clear, and it is this: basing faith on external or even historical reasons means that an individual would spend their life until death in sickness and confusion and never attain faith, because whenever certainty is reached, there is the possibility of error in knowledge, and this possibility exists until the end of one's life and even until the end of the world.
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