Editing Leap of faith (section)

==Interpretation by other philosophers==
[[Immanuel Kant]] used the term "leap" in his 1784 essay, ''[[Answering the Question: What is Enlightenment?]]'', writing: "[[Dogma|Dogmas]] and formulas, these mechanical tools designed for reasonable use—or rather abuse—of his natural gifts, are the fetters of an everlasting [[nonage]]. The man who casts them off would make an uncertain leap over the narrowest ditch, because he is not used to such free movement. That is why there are only a few men who walk firmly, and who have emerged from nonage by cultivating their own minds."<ref>{{Cite book |last=Kant |first=Immanuel |url=http://www.columbia.edu/acis/ets/CCREAD/etscc/kant.html |title=What Is Enlightenment? |translator-last=Smith |translator-first=Mary C}}</ref>

Some theistic realms of thought do not agree with the implications that this phrase carries. [[C. S. Lewis]] argues against the idea that Christianity requires a "leap of faith". One of Lewis' arguments is that [[supernatural]]ism, a basic tenet of Christianity, can be logically inferred based on a [[teleological]] argument regarding the source of human reason.{{Citation needed|date=April 2022}} Some Christians are less critical of the term and do accept that religion requires a "leap of faith".

Jacobi, Hegel, and C. S. Lewis wrote about Christianity in accordance with their understanding. Kierkegaard was of the opinion that faith was unexplainable and inexplicable. The more a person tries to explain personal faith to another, the more entangled that person becomes in language and [[semantics]] but "[[recollection]]"  is "''das Zugleich'', the all-at-once," that always brings him back to himself.<ref>Søren Kierkegaard, ''Stages on Life's Way'', Hong p. 386—{{full citation needed|date=March 2021 |reason=Translated version, which one?}}</ref>

In the 1916 article "The Anti-Intellectualism of Kierkegaard", [[David F. Swenson (translator)|David F. Swenson]] wrote:

{{Quotation|H2 plus O becomes water, and water becomes ice, by a leap. The change from motion to rest, or vice versa, is a transition which cannot be logically construed; this is the basic principle of [[Zeno of Elea|Zeno]]'s [[dialectic]] [...] It is therefore transcendent and non-rational, and its coming into existence can only be apprehended as a leap. In the same manner, every causal system presupposes an external environment as the condition of change. Every transition from the detail of an empirical induction to the ideality and universality of law, is a leap. In the actual process of thinking, we have the leap by which we arrive at the understanding of an idea or an author.<ref>{{cite journal |title=The Anti-Intellectualism of Kierkegaard |author=David F. Swenson |url=https://archive.org/stream/philosophicalrev25cornuoft#page/576/mode/2up |journal=The Philosophical Review |volume=XXV |issue=4 |date=1916 |pages=577–578}}</ref>}}