Against Kantian and other forms of skepticism, the Church teaches that reason can arrive at true natural knowledge of God, mixed with error to be sure, but
certain knowledge of reality itself.
Indeed, I would suggest that... major factors contributing to the current decline have been a
certain lack
of knowledge of both theology and history, as well as a
certain lack
of maturity in responding to newly discovered postconciliar
realities.»
First, he distinguishes from classical empiricism a revisionary description
of experience according to which sense perception is neither the only nor even the primary mode
of experience, but is rather derived from a still more elemental awareness both
of ourselves and
of the world around us» (PP 78).6 On Ogden's analysis, both the classical and this first type
of revisionary empiricism «assume that the sole
realities present in our experience, and therefore the only objects
of our
certain knowledge, are ourselves and the other creatures that constitute the world» (PP 79) 7 With these «two more conventional types
of empiricism» he contrasts a «comprehensive» type
of revisionary empiricism distinguished from them by its consideration
of the possibility (and then also by its claim) that the internal awareness it asserts together with the former revisionary type is «the awareness not merely
of ourselves, and
of our fellow creatures, but also
of the infinite whole in which we are all included as somehow one» (PP 87, 80, 85).
We may go further: the other half
of knowledge is no longer so radically relative, as
certain philosophers say, if we can establish that it bears upon a
reality of inverse order, a
reality which we always express in mathematical laws, that is to say in relations that imply comparisons, but which lends itself to this work only because it is weighted with spatiality and consequently with geometry.