Critique of Practical Religion - Division II - Practical Introduction

 

Critique of Practical Religion

 

Metaphysical Introduction of the Conceptual Practical Intuition

 

I.A Of the Definition of the Conception of a Practical Religion

 

There is no certainty in the religious experience that the conceptual intuition is grounded in the sensible manifold of abstractive certainty as the by-products of practical intuition create the framework of the rational and empirical senses of images that dances in the precognition of the religious a priori, which the full-flighted cognition of it entertains the thoughts of the cognition of practical judgment (Kant), and the sensuous impressing the practical mind of the products of icons and images to the enlighten sensible mind that interprets it as the conclusion of the religious experience directs the ever-peering illumination of selecting, the constructive cognitive flashes of the human understanding, and the detail-minded organizing of the sensible manifold of the a priori. For how is it so that in the human understanding that commons sense overrides the cognition of human intelligence as the practical judgment of a religious experience provides the impressionable manifold of abstractive forms and ideals in the normalcy of the human understanding after the cognizing of all of the sound evidence of a posteriori sensible empirical impression, but the rational impression is grounded in the rational manifold of the a priori understanding? For is it not that the practical understanding of a religious experience gravitates into the ever-illuminating mind that awakens the precognitions of the religious experience that is grounded in the entrails of sensible a posteriori wisdom, and the synthetic a priori remains dormant until the conceptual grasp of the human understanding latches on to the rational and empirical impression, which springs the human soul into action? For is it not that the human understanding soars in the cleaving air as a turtle dove searching for the origin of the fixed and transparent images, icons and impressions of the rational and empirical manifold, and the sensible precognitions lie in the interpretations of the synthetic a priori impressions that beckon all who seek to understand the origins of those sensible impressions that snapped an image shot of the human understanding? Henceforth and in contextual retrospective tenses, the a priori and a posteriori are of an interdependent religious experience in the mutual understanding with no certainty in its rational and empirical understanding of the religious experience as the attentive detail of the sensible experience deters the human understanding into the black shade of the darkness and shadow of the cognitive understanding of the things and/or impressions that the human soul experiences, as well as the uncertain journeys into the human impressions of the religious experiences, which undertake each other in its core of the channels of understanding powers as the religious experience heightens the dark, black shadows of the philosophical mind because of the ever-questioning human soul requires the answers to the riddles of the religious experiences that fall short of the human understanding of it, and evermore so, the confusion of the philosophical mind leads the human understanding of the riddled heart of the human certainty of the human issues of philosophical wisdom of the a posteriori and a priori which causes an inherent shift of the human understanding.

 

 

But, nevertheless, it does follow that in all religious experiences, certainty can be developed and attained by the practical means and cognizing of the synthetic a priori to the desired and reachable degree of the deductive and inductive methods of the human understanding, and the intellectual method of the practical understanding, of which not that of which it first decides, that the practical senses of the rational and empirical senses of the abstractive intuition guides, organizes, and understands through the sound and concrete practical judgment of the religious experience that is undertaken in the human understanding as the practical sense of sound judgment bores an intellectual child of the synthetic a priori. And, in the practical sense of the religious experience prior to the origination of it, the a priori postulates of inference constitutes the deduction of the conceptual constructions of the practical judgment of innate ideas as the practical ideas of pure reason (Kant) distinguish that which is possible and not of the impossible admixture of simple and complex ideas (Locke), as well as the sensuous impressions of the practical genus of the calling of the initial impression of a thing-in-itself. It is the possible odd impressions that create the possible interdependent relationship of a thing-in-itself and a thing-outside-itself, which is created by the a priori human understanding, but yet a thing-in-itself is borne by the human means of the synthetic a priori of absolute ever impressions of the practical genus of sensible impressions that outright formulates and conceptualizes in the intangible practical wisdom of the human understanding. In one inherent retrospective conceptual hand, it is impossible to announce that practical human epistemic conceptual formulation is possible with the means of the prior modality of the rational and empirical modes of the human understanding as this task of identifying a posteriori and a priori has always fallen short of the task-at-hand of identifying the possible modes of the philosophical human understanding, while on the other introspective formulating hand, it is possible to the outright claim that the possibility of understanding the human wisdom of formulating and conceptualizing modality in even intangibles is possible by the modes of the rational and empirical impressions of the human understanding by the means of practical epistemic avenues of practical illumination of the synthetic a priori as the task of it will never falter in its epistemic investigations.

 

For is it not that the epistemic investigations of pure knowledge leads the reasonable free-thought human understanding into the innate ideas of the metaphysical doctrine of epistemic cannons, which the induction of possible practical ideas and images heighten the doctrine core of the human understanding that the sensible impressions construct the rational and empirical manifold? For is it not so that the ideas of pure reason (Kant) of a practical understanding, rather than, the philosophical understanding which the origination begins in the practical judgment, and processes throughout the philosophical venues of the rational and empirical pure immaterial form conceptualizing and manifesting into abstractive tenses of the epistemic investigations only to deductively and inductively conclude in the atmospheric utilization of the pure human understanding in a rational and empirical canon of the practical method of the practical understanding? For it is it not that the pure and practical understanding the borne child of the synthetic a priori strives in the rational and empirical manifold of the human understanding concrete framework of human knowledge which the religious experience pure forms ideas of reason, shapes the four antinomies (Kant), and conceptualizes the pure impressions of the apperception and perception into the human understanding of the pure existence of the causes of all of the possibilities which inherently the origination stems the ignition of the pure human understanding? It is here where the precognitions of the human understanding selects the conclusive evidence for the major premises and minor premises in order to deduce a proper epistemic investigations that all of our religious experiences contains the distinct attributes and qualities of the simple and complex ideas of a posteriori wisdom, but yet the borrowing of the experience canon of exception in a posteriori knowledge into the sphere of a priori knowledge contains the faults of the four postulates of epistemic investigations which are conceptualizing, selecting, and organizing the conclusion of the pure human understanding. But yet, in all pure religious experiences, the pure, concrete ideas and impressions of the rational and empirical manifold of the human understanding cognizes in the processes of the synthetic a priori which adds something to human understanding of the thing-in-itself of the religious apperception of initial impressions, and in contextual turn, the faltered epistemic investigations of the human understanding miscognizes and misconceives the precognitions of the Idols of the Den (Bacon), yet in construction of the synthetic a priori, the pure human precognitive impressions of apperception channels itself throughout the practical human understanding without any regard to private and/or prejudices for the construction of possible epistemic wisdom to grasps and conceptualizes in the mind of the pure and practical understanding.

 

 

And, in the trails of the pure understanding, the precognitions of the sensory manifold (Kant) towards the material object is the recognizing of the independent variable that creates the ever-illuminating pure intuition of the religious experience, of which the human understanding interprets the qualities and attributes of the material object, and adheres to the synthesis of the a posteriori and a priori whereas, the representation of the independent religious experience formulates and conceptualizes into the religious experience. It is here that the formulation of the precognition of the pure representation of pure intuition grasps the material object providing the necessary arrangements of the sensory manifold, and the pure intuition needs no philosophical method, other than, the necessity of the practicality of the pure understanding of a pure intuition which beckons the call of the pure religious experience. But, yet, nevertheless, in the scope of the pure understanding, the pure intuition conceptualizes the religious experience for the certainty that it requires to interpret the pure cognition of the material object through the practically of the pure intuition, and the pure representation of the practical icons and images of the pure intuition create the necessary cognition of the synthetic a priori as we understand that the pure understanding cognizes the pure attributes and qualities of it outside-itself? For is it not that the pure intuitions of the pure understanding formulates into the conceptual indubitable that we cannot deny a pure certainty of the thing-in-itself as the conceptual analytic presents the attributes and qualities of simple and complex ideas, and the pure understanding of the practical manifold interprets the apperception in accordance to the initial pure response of the pure intuition as a means of the practical side of the pure understanding? For is it not that the practically of the pure representation creates the pure intuition with a degree of certainty that the human understanding must indulge in the scientific venture of the clear and distinct ideas of pure religion, whereas, the certainty of the pure precognition transcends the normal ideas of pure reason that at the core of certainty of the formulation and conceptualizing of the ideas of pure and practical reason?

 

 

I.B. Of the Conceptualization of the Anti-Thesis of a Practical Religion

 

 

And, in the sensible sphere of the sensory manifold of a practical religion, the simple and complex ideas of the a posteriori knowledge are the qualities and attributes of the images of the perception while the pure ideas of reason relay the qualities and attributes of the images of a priori knowledge in a apperception, but yet moreover, that the images and of a practical religion in the human understanding standing with fixed-and-concrete ideas of practical reason are the material object of knowledge, whereas, the certainty of the ideals of practical ideas and images peer out in a rational and empirical manifold that undergoes the transformation of the apperception. In one illuminating retrospective hand, the sensible manifold of the initial impressions coat the empirical manifold with the primary impression of simple and complex ideas of the sensible cognition that embed the mind with the perception of the senses when experiencing the initial impression of the material object, while on the peering introspective hand, the sensory synthesis of the rational manifold coats the primary impressions of ideas and images with the ideals of a practical tenses which embed the mind with the apperception of the rational senses when experiencing the initial impression of the material object. It is here where the sensory manifold of the primary rational sense copies the simple and complex ideas to create an unborn child of primary and secondary impressions that are borrowed (with exception being the rule of it) from experience becomes the primary and secondary rule for the conception of apperception to the material object that preconceives the a priori into the realm of precognitions of the sensory datum of the canons with the practically of the cognition’s manifold. But, yet the synthetic a priori preconceives the unborn child of apperception into the precognitions of the rational and empirical manifolds to construct the primary impressions of the ideals of practical reason and judgment to distinguish the material object of the conscious in order to create and implement the cognition of the rational and empirical manifold of precognition of the sensory object to conceptualize the pre-notional material object of the thing-in-itself. Henceforth and in consequently in the inherent terms of apperception, the rational and empirical methods of a posteriori and a priori knowledge are substituted for the intellectual and sensory manifold of the synthetic a priori which constitutes the sensible manifold of practical wisdom to spring into the conceptual action of formulating and conceiving in the precognitions of the sound judgment of the sensible manifold of the pure understanding as the borrowed rule of exception portrays the conceptualization of the material object in-itself, as well as the precognition of the ideals of the pure reason that jumps into the practical judgment of practicality of itself in the human understanding.

 

 

But, the ideals of a practical reason only serve the interests of the synthetic a priori as the practical means of arriving to a practical judgment of the material object of a sensory manifold, whereas, the precognitions of the ideals of pure reason construct the conceptualization of selecting and organizing the religious precept of categories of the human understanding, and it is the construction of the cognitive functions of the human understanding manifold that beats the life-rhythms of the polytypic concepts into the transparent cognizing shelves of conceptions that reloads at the chance or recollection of practical ideas of prior religious experience in the precognitions of the human understanding. For is it not that the conceptualizing of precognition, in which the synthesis of a posteriori and a priori knowledge has created a canonical absolute of the possibilities of the pure cognition that provide the essential conceptual manifold of the polytypic concept to the functions of the faculties of the human understanding where they perform the essential conceptual ingredients of the faculties of the human precognitions in a practical and sound judgment of the concepts of the material object? For is it not that the synthetic a priori formulates the conceptual sensory datum to the rational and empirical manifold, which provides the prior gateway to the religious experience of the precognition of it, and creates the essential manifold of relative information in the sense datum to create the possible precognitions of a thing-itself that has never been possible to the human understanding prior to the religious experience of it? And, it is therefore in the realm of possibilities of sense datum, the synthetic a priori peers into the mental conceptual illumination of the faculties of pure and practical reason where the constructing of the precognitions of selecting, organizing, and constructions of the mental objects in the apperception takes form in the rational and empirical manifold of a religious perception of a canonical constitute, in which the finalization of the finished sensory manifold of the sense datum creates a religious schism to the perception of time and space of that mental object that has been experienced. In short, the material object partakes without constraint to the practical apperception of the human understanding as an orientation of the sensory manifold of the sensible apperception, and creates the unborn child of practical reason into the breath of apperception that illuminates in the human understanding of the canonical simple and complex ideas of the thing-in-itself as the pure human understanding speaks to the rebuttal of the pure conception of it, in which the conceptual manifold of the religious synthesis combines to conjure up the synthetic a priori in the mental conceptualizations of precognitions in the pure human understanding.

 

 

I.C. Of the Definitive Practicality of a Practical Religion

 

In the pure human understanding of a practical religion, the synthetic a priori is the sensible manifold of the undertaking of the pure human understanding that peers out to the seeker of religious origins as the conceptual manifold provides the human certainty of the practical religious experience is relative to the rational and empirical manifold of human experiences of a deity-driven canonical precept of the apprehension, as well as the apperception of a perceptual precognition of the human understanding that cognizes in the practical sensory experience of the material object of the pretension which is the processing the sense datum of the religious trichotomy of the human understanding. But, the material object of the apperception of the sense datum conjures the pure intuition of the sense experienced in such a way that is by far more perceptive, rather than, the pure intuition of a posteriori knowledge as the sense datum is clouded with sense distortions as a pure intuition of a priori knowledge contains no complex admixture of simple and complex ideas which can cloud the human religious experience from the conceptual perception of the pure human understanding. And, in the practical understanding of a perceptual context of a practical religion, the sense datum provides the essential trichotomy of the religious scruples of the sensory manifold in all religious experiences that provide the practical intuition of the ions of practical experience in religious endeavors. But, yet it is nevertheless, that the practical understanding is overwhelmed in the certainty of a religious experience that cannot be provided to the human understanding at the time of perceptual discharge, as well as the mysterious conception floating in the contextual flight of the turtle dove as the contexts of the flight of it provides the confusion of a life-long adventure of religious truth. In an inherent truth of a practical religion, the religious experience to the seeker of truth will only be confused by the ideological perceptions of the human understanding of religious experience, rather than, the practical understanding of the mysterious ways of the teachings of religion which can confuse, as well as the ideological or practical understanding of religion, of which only the poison of the path of either doctrine leads to confusion of the pretenses of religious experiences.

 

 

But, yet it is nevertheless in the human understanding of a practical religion, that the seeker of truth of religion, regardless, if it is any religion of the global doctrines will always come under investigations of the shortcomings and faults of the canons of the religious doctrines as the doctrines criticisms of them always provide the openings of inquisitive, heartfelt-convictions of the shortcomings of each doctrines, as well as the faults of the deity-driven of a sole creator that only reinforces the shortcomings of global short-comings of the social issues of the modern world. And, if it is an atheist, agnostic, deity-driven, and monotheistic canon of religion the result will always be the same in the criticisms of each doctrines as the idea of a perfect Utopian Society falls short of the religious philosophies of them, and the separation of society will continue in the dreaming a global society that benefits all of Humanity, as well as the realistic dream of a unification of democratic society throughout the world that will falter because of the inherent disbelief that all religions in the modern global world must unite together to solve the world issues that stricken all of Humanity. The ideological advancement of a united global world is a practical idea, rather than, a philosophical idea as the latter always ends up in a deep-empty truth, while the former, ends always ends up in a partial truth to the religious philosophies of the canon of religion. But, the partial truth of religion is the saving grace of a creator that serves the servants of the world issues that uphold the canons of their religion that a united society is at the heart of all doctrines of religion which wish to exclaim the religion they follow is always the saving grace of Humanity, regardless, if it is self-serving or benefiting of all of it. And, the practical advancement of a unified religion is at the heart of warm-convictions of the modern world as the brotherhood and sisterhood of religious canons are always seeking to benefit from the religion of their choice so it maybe the forefront of all dealings of the human spirit throughout Humanity.

 

 

 

And, the practical understanding of the human spirit in the realm of all religions must provide the essential scruples of a religion where the true temperaments of it will only to seek the best interests of the quality of human life in Humanity as the religious temperaments of religion seeks only to understand their own doctrines for the interests of the modern global issues that riddle the world this century where all ages of the followers will comply with the partial and double-edged truth of religion. In a practical religion, the practical understanding is the fore-knowledge of the practicality of the religious scruples that heighten the human understanding of religion where the criticisms of each religion will find the partial truth immediately which will lead to a whole-hearted and whole-truth in the life-long seeking of religious knowledge with a degree of high-certainty in the practical philosophies of religion. But, yet it is nevertheless, that all religious experiences in the practical understanding will be with faults as it is essential to the religious truth of seeking answers to the life-long process of finding out the truth in regards to the philosophies of all religions, and the religious truth of the synthetic a priori is the addition to the religious answers that all people seek in a religion of a practical truth. And, in a practical religion, the religious seeker of truth must account for the life-long coincidences of their own investigations of the religious experiences that will happen not only the heart-felt religious follower, but also the two highly-skeptical follower of agnostic origins in the practical philosophies of the religious temperaments in the practical understanding. A practical religion in the pretenses of a religious follower inherently coats the everyday practical experiences of religion in an inquisitive manner where the issues of fate are discarded by mere chance with the follower disbelieving the religious example of the voice of the creator in each religious doctrine, but it is to mention that all religious experiences will continue throughout life until the religious calling embeds into the heart and mind of the skeptical human that cannot dispels the mere coincidences.

 

 

 

And, it is to conclusively mention that all religious experiences in the modern global world of Humanity stems from a practical experience, rather than, a philosophical experience of the supernatural experience that seemingly take place in the natural laws of the universe throughout the life-long religious seeking of a divine creator that beckons the soul. regardless, if it is any doctrine and canon throughout the world as the religious object of the creator is the calling of his sense-of-purpose in any religious follower that has a strong faith and belief in the benefit of Humanity. For is it not that in a practical religion the partial, double-edged truth can leave a believer or non-believer in a trance after a religious experience that has been experienced in the natural world? For is it not that all practical religious experiences in the life-long search of the creator leads to the inquisitive nature of the practical teachings of the creator where the unknowing soul cannot shake the questioning nature of the practical experiences of him? For is it not that Humanity is always seeking the unveiling nature of the creator in a practical manner of the religious philosophies of his teachings in the realm of religion? Henceforth and in consequently, in the realm of a practical religion there must be a partial truth to the teachings of the creator in the natural world that provide rational and empirical evidence that cannot escape the seeking mind of the believer or skeptic of religion as he must exist by the practical teaching of the major premise of him supported by the minor premise and conclusion of the existence of a practical creator.

 

 

But, in a practical religion of the human understanding there must be the religious philosophies of a practical experience that does not escape the human psyche after it has been experienced because the religious experience changes the human composition of the subject of that has been experienced in the natural world which the unified front of religion endeavors to benefit the whole-hearted convictions of the human race in Humanity. And, a practical religion in the human understanding must provide the scruples and qualities of the human understanding of religious temperaments that only seek the benefits of the whole-global human race in the mind, heart, and soul of the human believer of a practical religion which the double-edged truth of the partial belief of a creator can serve the best interests of society as a whole in the scope of Humanity. But, yet it is nevertheless, in the best interests of Humanity it is to serve the bittersweet interests of the creator, regardless, if it is a religion of any of the global beliefs as the practical understanding relates the supernatural experiences to the natural experiences that cannot escape the working of the practical mind. In short, the practical understanding comprehends that all religious experiences comes to the believer and non-believers in its own time as the religious objective of the creator is to united all faiths to serve his interests in saving the human race from religious extinction in the upcoming days of the great tribulation of Humanity. In a word, a practical religion is the whole-hearted belief that the creator will save Humanity from the extinction of ourselves in a practical, religious manner.

 

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