PART II Introduction
However, all of these conclusions about ontology are, as we saw in the transition from Part I to Part II, only a hypothesis. It cannot be known for certain by unaided human thought what is and is not real. Hence, Rosenzweig entitles his introduction to this second part of his work, 'on the possibility of experiencing the miracle ... in theologos.' At the end of Part I we reached what Rosenzweig concluded from his analysis of the old thinking of philosophy with his new thinking to be all that human thought on its own can know about the universe. That conclusion was a view of everything that is as merely possible, and not as certain. If there is any possibility of more certain knowledge than this, it cannot be reached by human thought alone. What is needed is a 'miracle' (Wunder), which, as we shall see, is a form of knowledge attainable only as a gift to the mind from outside of the mind, i.e., as revelation, and revelation is the subject oftheology, not of scientific philosophy. The translation of this 'need' into the determination of the proper methodology for dealing with the courses of reality is the primary subject matter of the introduction to Part II. Again, what that determination is is already alluded to in the verb Rosenzweig carefully selects to entitle this introduction; it is 'experiencing.'