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What 'belief' amounts to in religion has to be seen within religious uses of language, not determined by the requirements of an illusory position beyond our practices. It is not surprising that when these requirements dictate what we philosophically say we should end up with formulations which both distort the actual use of language, and in ways which have no bearing 30 Kant and Kierkegaard on Religion on our lives. The religious believer is meant to say 'Our Father which art in Heaven (although possibly not)', or we are meant to say 'She's terribly cut and crying out, but whether she's feeling anything, of course, I can't know', but then this is to make no practical difference.
The Possibility of Metaphysics 11 3. Kierkegaard and anti-realism Does Kierkegaard share this attitude of Kant towards metaphysics? Many contemporary writers, both among scholars and among those who write for a broader audience, see Kierkegaard as an 'anti-realist' who has no concern for the objective truth of propositions. Don Cupitt, for example, a theologian whose writings have been much discussed, particularly in the UK, says that Kierkegaard presents contradictory views of God, but that Kierkegaard is unconcerned about the contradictions because he has no concern for the objective correctness of views of God.
81-4. 24 Kant and Kierkegaard on Religion 44. Kierkegaard, Philosophical Fragments, p. 84. 45. Kierkegaard, Philosophical Fragments, pp. 86-8. 46. See Don Cupitt, Taking Leave of God (New York: Crossroad, 1981) for an excellent example. 47. Some of the classic texts for Reformed epistemology can be found in Faith and Rationality, ed. Alvin Plantinga and Nicholas Wolterstorff (Notre Dame, Indiana: University of Notre Dame Press, 1983). It is I think a different question whether or not there might be evidence that is not describable as evidence according to classical foundationalist conceptions of evidence.