Abstract

Faith is often forced between two poles: a postulate added once practical reason has already done its work, or a leap whose seriousness depends on rupture with practical intelligibility. A different possibility comes into view once Anscombe's analysis of action under a description is joined to a transcendental question about practical unity. If practical reason is non-initial and admits reflexive descriptions, the relevant unity is not generated from a least core but recovered as a practical horizon that must be inhabited across time. Faith, on this view, is the intentional stance by which agents inhabit, sustain, and repair such a horizon. It is therefore neither identical with devotional acts, nor reducible to a belief state, nor exhausted by a maxim or principle, though concrete cases may involve all three. The account leaves room for thick theological descriptions, including transcendent ones, without building them into the formal structure from the outset. It also yields an internal distinction between faithful and degenerate horizon-occupation: faith remains answerable, reparable, and non-totalizing. The result is a map on which faith can be integral to practical reason without being derivable from it.