The biggest problem I see in philosophy today is the difference between Hegel and Dr. Kelly Ross of the Kant-Friesian School. Each one has amazing points, but if there is any way to reconcile them seems impossible. And personally I think both are outstanding for their scope of vision.
And the only justification for the basic approach of Torah from Sinai seems to be from the Kant-Friesian School with the idea of immediate non intuitive knowledge. [Knowledge that you know but not by reason and not by any of the senses.]
Both Hegel and Kelley Ross are important for their rigorous thought, but also for the scope of their vision. And scope is important because the world is not disconnected pieces.
It is one of the failures of philosophy of the twentieth century to be incredibly trivial and self contradicting. [If only they could come out and say openly their opinion of meaningless existence.]
One thing I would like to mention in terms of the Kant-Friesian school is that causality is in fact existing among things in themselves. That is to say Locality but not reality. [Things have only possible values in space and time until measured, but locality still is true. There is no action at a distance. So Schopenhauer's complaint that Kant had not proved causality seems to me a little weak. But here is where Hegel come in useful with grades of being. One level of causality and yet there being levels beyond that.
Hegel says (Introduction to Encyclopedia of the Philosophical Sciences (1830) Part One): Thus the knowledge of God, as of every supersensible reality, is in its true character an exaltation above sensations or perceptions: it consequently involves a negative attitude to the initial data of sense, and to that extent implies mediation. [Is that all that different from Kelley Ross? Well yes because Hegel can not hold of any knowledge that is "immediate". But with Kelley Ross it is knowledge but not through reason. To Hegel the knowledge of God is also not through Reason or senses but a combination of both. perceptions and sensations provide data. Then Reason works on that data.
And the only justification for the basic approach of Torah from Sinai seems to be from the Kant-Friesian School with the idea of immediate non intuitive knowledge. [Knowledge that you know but not by reason and not by any of the senses.]
Both Hegel and Kelley Ross are important for their rigorous thought, but also for the scope of their vision. And scope is important because the world is not disconnected pieces.
It is one of the failures of philosophy of the twentieth century to be incredibly trivial and self contradicting. [If only they could come out and say openly their opinion of meaningless existence.]
One thing I would like to mention in terms of the Kant-Friesian school is that causality is in fact existing among things in themselves. That is to say Locality but not reality. [Things have only possible values in space and time until measured, but locality still is true. There is no action at a distance. So Schopenhauer's complaint that Kant had not proved causality seems to me a little weak. But here is where Hegel come in useful with grades of being. One level of causality and yet there being levels beyond that.
Hegel says (Introduction to Encyclopedia of the Philosophical Sciences (1830) Part One): Thus the knowledge of God, as of every supersensible reality, is in its true character an exaltation above sensations or perceptions: it consequently involves a negative attitude to the initial data of sense, and to that extent implies mediation. [Is that all that different from Kelley Ross? Well yes because Hegel can not hold of any knowledge that is "immediate". But with Kelley Ross it is knowledge but not through reason. To Hegel the knowledge of God is also not through Reason or senses but a combination of both. perceptions and sensations provide data. Then Reason works on that data.
