Fag. Six

SCARLET AND ILACK

Friday. November 1'. "6!

 

} Existentialism
(Continued from Page 5)

must get out of the throes of the
problem and think about I! in or-
der to see the point."

The greatest difficulty that
Smith found in Kierkegaard's view
was his acceptance of the doctrine
that existence “means only what
it means for sense objects; God.
emotions, human relations do not
‘exrst'.” This View of nature of
reality “excludes God at the out-
set, not just at the end. God has
to be dead if he does not exist,
and does not exist at the outset.”

Smith asked, "What is the jus»
tificatiim for the View that God
does not exist, but is real?"

“You Can’t begin with an intel~
lectual commitment [D reality by
excluding God at the outset and
expecting to bring him back
through irony at the end," he con-
tinued. Thereiore, this theory must
be questioned in open up a whole
new discussion to get into new
metaphysical problems,

Thai Educator Here
For Student Talks

Dr. and Mrs, Konrad Kingshill,

educators from Thailand, are vis-
iung on campus this weekend in
connection with the Fifth Year
‘lbroad program.

Today at 4:15 students may
{meet the guests informally at n
gufiee hour in the South Lounge.
Tomorrow he will hold confer-
ences with all those interested in
the Fifth Year Abroad program.
They may be scheduled through
Dirk Baay. On Sunday, Klngshlll
Will speak in chapel.

 

Objectivity. Subjectivity Merge

During Lecture

Ky PAUL G. KUNTZ

John E. Smith delivered the
Gates Lectures on “The Problem
of God." The problem is the real-
ity of God. That. is, considering all
that is, what ground is there for
the whole system? All religion, ac-
cording to Smith, hangs on the an-
swer.

The earlier approaches led up to
the "Metaphysical Approach” in
the third lecture, SmiLh advised
his audience that his method was
dialectical as a Socratic search for
definition, moving from the inade-
quate to the adequate.

Biblical revelation discloses God
in and with events told in histori-
cal order. God never appears ex-
cept in circumstances in which
men act. Hence a peculiarity oi
Biblical theology: it retells the
mighty acts ascribed to God, but
does not argue. Herein is the weak-

on Metaphysics

ness or such a theology- it must
interpret, yet it professes to be
wholly objective.

Smith moved on from the posi»
tion of pure objectivity m the po-
sition of pure subjectivity — that
is, to Existentialism. The classical
existentialist, Soeren Kierkegaard,
wrote to shock us into awareness
of our unique privacy. The religious
existentialisi has a relation be-
tween two subjects, the human self
and the divine self. In this rela»
tionship, there is no world, in the
sense of nature or of society. The
Kierkegaardian drops the world
out of his scheme. in its way, this
is as inadequate as the Biblical
approach in its way.

In a subtle manner, the third ap-
proach, the metaphysical, pulled
the objective and the subjective
aspects of reality together. But the
third lecture was not a synthesis
of two earlier stages. Smith’s ar-

 

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gument rests on taking the sen as
the model of reality. Only in the
self do we know the one and the
many together. Then by analogy
we move from the sell that has a
body to God that has the world.
This is no proof, said Smith, for a
proper hypothesis can be only
tested by absence Lil a condition
But God as ground of being is such
that it must be always present.
What is there that leads men to
recognize the presence of an une
limited knower? The Search for
knowledge in human experience
such as the history of science is a
search for an infinite goal. The
scientific quest can never attain
perfect tmtli, it can only approxi-
mate to a complete body of correct
answers. Hence human experience

of a world presupposes God, for
men mean by God an ultimate
consciousness, related to all, which
310118 is what Could be called the
consciousness ot pcriect truth.
Smith, when charged with hav~
ing assumed God from the begiiie
ning, accepted this analysis as
correct, But then he responded.
why he like Sartre, whn excludes
God from the beginning? Sartre
can't be Sartre if God is real. The
test between a [hEISllC and an lithe»
istic position is the adequacy to
all that we know. If you want to
try humanistic existentialism, go
ahead, said Smith, try to work it
out without me dogmatism such
as in a Biblical approach or the
confusions and inadequacies of the
Kierkegaardian approach.

 

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