Science, Religion, and the Human Experience

the depths and shallows of experience 83

be is a necessary preliminary to any discussion of “science, religion, and the

human experience.”

notes

1. See, for example, F. Rosenzweig, “Revelation as the Ever-Renewed Birth of
   the Soul,”The Star of Redemption(New York: Holt, Rinehart and Winston, [1921]
   1971).


2. N. Kemp Smith,The Philosophy of David Hume(London: Macmillan, 1949).


3. For example, it is Leibniz and not Hume who sees that there is no sharp line
   between “conscious” and “unconscious” experience and who is aware of the ways in
   which experience and cognition shade into one another.


4. For a discussion of these two conceptions with major implications for con-
   temporary philosophy of mind, see J. McDowell,Mind and World(Cambridge: Har-
   vard University Press, 1994).


5. C. Wolf-Devine, “Descartes on Seeing: Epistemology and Visual Perception,”
   Journal of the History of Philosophy, Monograph Series (Carbondale: Southern Illinois
   University Press, 1993).


6. D. Hume,A Treatise of Human Nature, edited by L. A. Selby-Bigge (Oxford:
   Clarendon Press, [1740] 1976).


7. E. Milgram, “Hume on Practical Reasoning: Treatise 463–469,”Iyyun: The Je-
   rusalem Philosophical Quarterly46 (1997): 235–265; E. Milgram, “Was Hume a Hu-
   mean?”Hume Studies21.1 (1995): 75–93.


8. I. Kant,The Critique of Pure Reason, translated by Norman Kent Smith
   (Houndmills: Macmillan Press Ltd., [1787] 1965), B237/A192.


9. Even if one tries to reconstruct time-order phenomenalistically, a` la R. Car-
   nap,Der Logicshe Aufbau der Welt(Berkeley: University of California Press, [1928]
   1967), by defining A to be earlier than B if a memory of A coincides with B, we are
   committed to there being a lot more in the world than an arbitrary sequence of sense
   impressions if there is to be time-order. For one thing, there have to be all those
   memories; and—although Carnap chooses to ignore this—a lot has to be in place be-
   fore it makes sense to speak of an experience as a “memory.”


10. W. James,Essays in Radical Empiricism(Cambridge: Harvard University
    Press, [1912] 1976), 16.


11. I. Kant,Religion Within the Boundaries of Mere Reason and Other Writings: Im-
    manuel Kant, translated and edited by Allen Wood and George Di Giovanni (Cam-
    bridge: Cambridge University Press, [1793] 1998); and for a fine discussion, see P. W.
    Frank,Kant and Hegel on the Esotericism of Philosophy(unpublished doctoral disserta-
    tion, Harvard University, 1993).


12. I thank Paul Guyer for discussions and for access to unpublished papers,
    which enriched my understanding of Kant’s aesthetics. I believe the interpretation of-
    fered here is thoroughly consonant with Guyer’s reading of Kant,Critique of the Power
    of Judgment(Cambridge: Cambridge University Press, [1790] 2000).


13. In “The Origins of Modern Aesthetics: 1711–1735” (forthcoming), Paul Guyer
    speaks of “the common caricature of Kant’s purported reduction of aesthetic re-