Kant's idea was that the real world ( the " noumenon " or " thing-in-itself " ) was inaccessible to human reason ( although the empirical world of nature can be known to human understanding ) and therefore, we can never know anything about the ultimate reality of the world.
42.
The Wikipedia article on faith states that " one must assume, believe, or have " faith " in the credibility of a person, place, thing, or idea in order to have a basis for knowledge . " In this way the object of one's faith is similar to Kant's noumenon.
43.
For example, the act of seeing a horse qualifies as an experience, whether one sees the horse in person, in a dream, or in a hallucination .'Bracketing'the horse suspends any judgement about the horse as " noumenon ", and instead analyses the " phenomenon " of the horse as constituted in intentional acts.
44.
But the term Point must not be understood as applying to any particular point in Space, for a germ exists in the centre of every atom, and these collectively form the Germ; or rather, as no atom can be made visible to our physical eye, the collectivity of these ( if the term can be applied to something which is boundless and infinite ) forms the noumenon of eternal and indestructible matter.
45.
Just as Kant spoke of the value of the regulative ideas as aiding in, not only the rounding off of our systematic picture of reality, but also prompting us to do further research and investigation, so too, according to Arp thinkers are to act as if there is a reality out there ( the ding-an-sich or noumenon, as it were ) when they construct domain ontologies or engage in any other kind of scientific endeavor.
46.
The book defines the concept of the holy as that which is " numinous ", a term Otto coined based on the Latin numen ( " divine power " ) . ( The term is etymologically unrelated to Immanuel Kant's " noumenon ", a Greek term referring to an unknowable reality underlying all things . ) Otto explained the numinous as a " non-rational, non-sensory experience or feeling whose primary and immediate object is outside the self ".
47.
These moments now re-emerge as " Being-in-Itself ", i . e ., Something as Something only insofar as it is in " opposition " to the Other; and " Being-for-Other ", i . e ., Something as Something only insofar as it is in " relation " to the Other . ( Hegel s view is in this way contrasted with Kant s noumenon, the unknowable thing in itself : Being-in-itself taken in isolation from Being-for-Other is nothing but an empty abstraction and to ask what it is is to ask a question made impossible to answer .)
