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LANGER, SUSANNE K (1953)(1967) An Introduction to Symbolic Logic, Dover Publications, New York.
Chapter 1: The Study of forms (Continued)
Concepts
The process of attending to the forms of a thing or a situation and conveying the abstracted form is vital when moving from common sense to scientific thinking. (35). These abstracted forms are scientific concepts. (35). Analogies in nature can lead to systematized concepts knows as a science. (35).
Oscillation is used as an example where a rhythmic motion occurs 'to and fro'. (36). However, the various causes of oscillation can be different, such as 'swaying skyscraper' and 'vibrating violin string'.' (36).
The author explains there is a common property of these things gong to a fro, 'this property is the logical form of their motions, and so we may call all these motions diverse instances of the same form.' (36).
This is the 'concept of oscillation'. (36).
The scientific concept of oscillation.
Importantly, Langer writes that there are similar scientific concepts for 'gravity' and 'radiation'. (36).
Many things in nature exemplify relatively few forms, the same forms, and this allows information to be systematized within science and scientific concepts. Otherwise she reasons, there would be no science. (36).
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From Roger Crisp:
CRISP, ROGER (1996) ‘Form’, in Robert Audi, (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.
'Form, in metaphysics, especially in Plato's and Aristotle's, the structure or essence of a thing as contrasted with its matter. (271).
Also noted:
'Kant saw form as the a priori aspect of experience. We are presented with phenomenological 'matter', which has no meaning until the mind imposes some form upon it'. (271).
It can be reasoned that not only can the finite human mind impose form upon phenomenal experience and therefore empirical experience, but also the infinite mind of God as first cause (human beings as secondary causes) imposes meaning and form to these empirical human experiences through the human mind.
This would make empirical reading and transmission of inspired Biblical Scripture, for example, a method for God to pass on his spiritual Gospel message to finite human beings that could not know God personally, simply a priori, or through speculative philosophy alone, or within the noumenon realm as Kant described it.
Therefore, contrary to Kant, God may be known by the finite human being via divine revelation, apart from purely, intellectual intuition.
Further, it is not impossible or beyond the infinite to reach the finite, even as the finite will not know personally the infinite exhaustively.
I reason God can be 'known about' in a finite sense, but in a greater finite sense, God can be 'known personally in Jesus Christ' when supernaturally revealed and Scriptural revelation is the primary mode for this revelation. However, I would not rule exhaustively in every case historically other supernatural modes such as dreams, visions, appearances (Acts 9). The production of Scripture being dependant on supernatural interaction between writer and God.
John 1
New American Standard Bible (NASB)
The Deity of Jesus Christ
1 In the beginning was the Word, and the Word was with God, and the Word was God.
2 [a]He was in the beginning with God.
3 All things came into being through Him, and apart from Him nothing came into being that has come into being.
4 In Him was life, and the life was the Light of men.
5 The Light shines in the darkness, and the darkness did not [b]comprehend it.
