The philosophical definition of rationalism theory revolves around the ideology that reason and experience ought to be based on every individual’s actions and opinions but not on other factors such as emotions or religious beliefs (Henemann, 2008). The theory insists on reliance on a reasonable reason as the basis of for any establishment for a religious truth. As such, the reason is a source of superior knowledge which is more reliable and independent of sense perceptions.
The characters in the book ‘The Philosophers Way,' disagree on the rationalism theory with each having a different definition describing their ability to know themselves and the world around them. For instance, Descartes disagrees with Locke theory on rationalism and holds on the idea that knowledge is any brilliant idea that appeals as clear and distinct to any ordinary normal human being. On the other hand, Locke believes that the rationalism theory holds strong on the fact that knowledge is the direct awareness of facts and ideas that concern the agreement or disagreement among normal human beings (Popkin, 2001). As normal human beings, we know cannot be assured on everything and be certain on every issue and as such, we rely on probabilities and it we are obliged by own believe on God to obtain knowledge. In reference to Locke, we should not always get our beliefs by having whatever the authorities have in hand or the usual superstitions. As a matter of fact, one’s person beliefs should be held strongly in regard to the strength or weakness of the available evidence. Our moral obligations are divine commands in which we can learn about God’s obligations that reveal themselves to us as normal human beings as well as our own natural capacities to discover laws designed by nature.
This Rationalism is now to a certain extent a spirit, or position, ready to clutch upon any influence, from any basis and of any or no importance, to advocate in opposition to the doctrines and practices of trust. Beside this unsophisticated and popular form it has in use, for which the periodical of cheap reprints and a vital half truths are mainly to blame, there runs the deeper and more considerate present of critical-philosophical Rationalism, which either discards religion and disclosure all in all or treats them in much a similar way as did they did to the Germans. Its collection of manifestations has minimal in universal in technique or content, save the common appeal to rationale as final (Chaffee, 2011). No better explanation of the situation can be explained facts of the matter of the Rationalist. Among these are to stimulate the behavior of manifestation and inquest and the gratis exercise of personality understanding and to emphasize the domination of reason as the ordinary and indispensable means to all such understanding and knowledge as man can accomplish. A scrutiny of the publications of the equivalent will illustrate in what logic this representative interprets the above testimonial. It may be said in conclusion, that Rationalism is the undeviating and reasonable outcome of the ideology of Protestantism and that of the mediator form, in which acquiesce is given to exposed fact as possessing the imprimatur of reason, is only a point in the progression of ideas towards general skepticism. Authorized condemnations of the various forms of Rationalism, unconditional and mitigated, are to be found in the course outline of the curriculum.
In conclusion rationalism sets a certain extent of spirit and position which leads to influence when making decisions. There is no better explanation to the conclusion of a decision with any rationale. A scrutiny of publications concludes the same and this is indispensable.
References
Chaffee, J. (2011). The philosopher's way: A text with readings : thinking critically about profound ideas. Boston, MA: Prentice Hall.
Contreras, D. A. (2010). Psychology of thinking. New York: Nova Science Publishers.
Cottingham, J. (2000). Rationalism. Bristol, England: Thoemmes Press.
Huenemann, C. (2008). Understanding rationalism. Stocksfield: Acumen.
Popkin, R. H., & Stroll, A. (2001). Philosophy made simple. New York: Doubleday.
