In the very assertion that all knoweledge, properly so called is Relative, there is involved the assertion that there exists a Non-relative. In each step of the argument by which this doctrine is established, the same assumption is made. From the necessity of thinking in relations, it follows that the Relative is itself inconceivable, except as related to a real Non-Relative. Unless a real Non-relative or Absolute be postulated, the Relative itself becomes absolute, and so brings the argument to a contradiction. And on watching our thoughts we have seen how impossible is to get rid of the consciousness of an Actuality lying behind Appearances; and how, from this impossibility, results our indestructible belief in that Actuality
H. Spencer, First Principles, 1862, 6th ed. 1900; London, Watts and Co., 1937; 3rd rep. 1946, p. 80
Recourir à une hypothèse transcendante, par exemple supposer une intervention divine actuant directement l’intelligence, serait contraire aux principes méthodologiques les plus fondamentaux d’une saine philosophie
J. Maréchal, Le Point de Départ de la Métaphysique, IV, Louvain, 1926, p. 126
The Church has no wish to hold back the marvellous progress of science. On the contrary, she rejoices and even delights in acknowledging the enormous potential that God has given to the human mind. Whenever the sciences – rigorously focused on their specific field of inquiry – arrive at a conclusion which reason cannot refute, faith does not contradict it. Neither can believers claim that a scientific opinion which is attractive but not sufficiently verified has the same weight as a dogma of faith. At times some scientists have exceeded the limits of their scientific competence by making certain statements or claims. But here the problem is not with reason itself, but with the promotion of a particular ideology which blocks the path to authentic, serene and productive dialogue.
Pope Francis, Evangelii Gaudium, # 243
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