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Skribent: Hanskrist
Emne: Re: Berdyaev: noumenon ud fra Kant
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Albert Schweitzer forbinder uløseligt Paulus og Kant, og Kristusmystikken med vores noumenale etiske virksomhed, praktiske kreative spontane noumenale frihed.
Magnus Ratter siger om Albert Schweitzer: "Han står i stor gæld til Goethe, han skylder Kant meget, og Bach er hans lyst og glæde. Men Paulus er hans åndsfrænde".
Albert Schweitzer's teologiske hovedværk er: "The Mysticism of Paul the Apostle".
Og som det fremgår af det efterfølgende er Schweitzer's syn på religion, specielt Paulus, forstået ud fra Kant's moral filosofi, som opfattelsen af at vi må opfatte Kant og Paulus primært som moralske genier, hvilket Schweitzer om noget fandt sin egen praktiske løsning på og efterlevelse gennem sit fantastiske liv:
the noumenal with him is the moral, the total ethical commitment which is so profund it takes the place of religion
The Essence of Faith: Philosophy of Religion. Albert Schweitzer's doktor afhandling.
Kurt F. Leidecker skriver i forordet til udgivelsen af Albert Schweitzer's "The Essence of Faith: Philosophy of Religion":
Kant's philosophy of religion, his religiosity and his concern with religion in general and Christianity in particual, have been treated by many, favorably as well as critically. They usually take Kant's biography as a background and search minutely the writings of his which discuss religious topics.
Such a routine job of producing just another exposition or review was certainly not to the liking of the young Albert Schweitzer in his doctoral thesis. He wanted to come closer to Kant's mind and to the sources of his motivation. This precluded somewhat a systematic presentation of Kant's ideas of religion and the philosophy of religion. More than that, it turned out that such a method would endanger the reputation of Kant as the most consistent and systematich thinker on all fronts.
This was not a matter of regret or something to be shied away from by the one who was to become the sage of Lambaréné. Quite the contrary. His secret delight over having discovered a deep affinity with Kant the moral genius is but thinly veiled in the often tedious and repetitious discussion in the true style of Germean philosophic tradition.
There is a sense of the noumenal in Schweitzer's life and thought. It saturates his mission of mercy, his reverence for life in any form, his devotion to Bach, his longing for fuller being. But it did not lead him to speaks of solitude; it led him to intensified social action. For, the noumenal with him is the moral, the total ethical commitment which is so profund it takes the place of religion. It is this same quality which he discovered in Kant's attempts and projects relating to a philosophy of religion as compared with the execution of his plans, marred by either the assimilation to the critical philosophy or the independent development of it.
It has rightly been said that the German phrase 'Ehrfurcht vor dem Leben' means more than "reverence for life". It injects the flavor of holiness, sanctity, as well as gripping and awesome profundity in its realization. It is this attitude which Schweitzer manifested all his life. He discovered it in Kant as a moral genious.
Few who are, likewise, profoundly committed to either morality or religion extricate themselves from overwhelming mystical emotions and inarticulate gropings to master the language of reason and logic. Schweitzer did master the critical idealism of Kant, in fact he seems to imitate the involved style of the Critiques. He was exceedingly convinced that Kant was a profoundly moral genius, first and last, who developed a critical philosophy, rather than an intellectual Allzermalmer (all-destroyer) who made room for practical morality and religion only for the sake of expediency. Schweitzer crushes with utter logic many of the statements which Kant thought would favor his argument, but he assures us that it is for the glory of Kant the moral genius par excellence. The absolutely consistent Schopenharuer, who followed out the critical arguments of Kant relentlessly, is less esteeemed by Schweitzer than the inconsistestent Kant whose whole being identified itself with the moral ground of the universe.
This early masterpiece of dialectics and logic is important in that it shows up flaws in Kant's thinking, but more important in that it exhibits one side of Kant which is also the secret source of Schweitzer's genius and succes.
Mange Noumenale Spontane kærlige hilsner HansKrist'i-Kant
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