a rational attitude towards a potential object of knowledge which arises when we are subjectively certain it is true even though we are unable to gain theoretical or objective certainty. By contrast, knowledge implies objective and subjective certainty, while opinion is the state of having neither objective nor subjective certainty. Kant encouraged a more humble approach to philosophy by claiming to deny knowledge in order to make room for faith-i.e., by distinguishing between what we can know empirically and what is transcendent, which we can approach only by means of faith.
Jp: shinjin. Faith is an awakening to the two aspects of reality, namely the saving power of Amida Buddhaâ€™s Original Prayer and the nature of oneâ€™s defiled karmic existence. This awakening occurs simultaneously through the working of Other Power. This faith is called â€˜trueâ€™ or â€˜pureâ€™ as it is given to us by Amida Buddha and is not self-created.
I, 20, 69, 91 (Kuyper was probably the first to regain for theology the scriptural insight that faith is a unique function of our inner life implanted in human nature at creation). II, 408, 414, 495 NC I, 32-33 (faith is the eschatological aspect of time, and groups the eschaton, and that which happens beyond the limits of cosmic time; faith is by its nature related to divine revelation), NC II, 298 (our faith finds its true fulfillment in the religious 'vision face to face'),.302 (opened window of time), 305 (terminal funciton of entire empircial reality), 562 (theology is knowledge obtained in a synthesis of the logical function of thought and the temporal function of faith); 564 (temporal function of faith) NC III, 88 (the act of praying is qualified by faith), 91 (function of faith leads the opening process)