Sentences with phrase «of process philosophy»

Instead of viewing one model of morality as superior and the other as inferior, Gilligan advocates valuing both in mutual conversation — thus, of course, embodying in her own conclusions the development she has traced in her studies of women.9 There is a remarkable accord between what Gilligan cites as women's experience and the ontology of process philosophy.

For my own part, the initial impact of process philosophy on me was to produce a cry of relief: at last, a philosopher saw the world the way I experienced it!

What is the relation of process philosophy to this grim dilemma»?

We suggested earlier that to overlook the necessity and implications of the reversed concrescence, and to make God more analogous to occasions within a living society, entailed the possible danger of making God an exception to the metaphysical principles of process philosophy.

Christian theology can be enunciated in the conceptuality of process philosophy, just as Christian theology can be articulated in some natural language such as English.

Similarly, Christian process theology can be anything said about ultimate issues by those who call themselves Christian and employ the conceptuality of process philosophy.

Moore's book illustrates this use of process philosophy.

«Introduction: The Development of Process Philosophy.»

Bergson, the «father» of process philosophy, may have uncovered an ontological structure at the heart of any viable process stance.

These objections purport to invalidate from the outset the fitness of process philosophy to be a proper framework within which to interpret the Christian faith.

From the perspective of process philosophy, the Word never «became» flesh; God never «became» incarnate or embodied.

This assertion does not in itself establish the validity or the adequacy of process philosophy as a framework within which to interpret Christian faith.

Because of this historical connection and because of his continued emphasis on the process of creativity, Wieman has often been grouped with the school of process philosophy and theology, and especially with Whitehead.

From the point of view of process philosophy, the actual realization of entropy would mean the end of creativity itself.

My purpose in this paper is to state and discuss several criticisms of process philosophy that are raised or that can be raised from the standpoint of Christian faith.1

The hope underlying the conference was that, if aspects of Whitehead's form of process philosophy were effectively communicated to scientists who in turn could help philosophers understand the nature of their current problems, both philosophers and scientists would benefit.

This is a temperamental revolt against the perennial metaphysics of Being presaging the birth of process philosophy.

Where is the agape of God as seen in the context of process philosophy?

The criticism, stated somewhat differently, contends that the God of Christian faith and history, as seen through the eyes of process philosophy, is not truly sovereign.

In terms of process philosophy, therefore, in one sense God is not responsible for the character of the conditions through which creativity works.

As previously indicated, Hartshorne's metaphysics draws very heavily upon Whitehead's insights, and Hartshorne justifiably looks upon their common version of process philosophy as presenting a profound shift of perspective in Western metaphysics.

Charles Hartshorne, «Introduction: The Development of Process Philosophy,» in Philosophers of Process, ed.

«The Living Body: Nexus of Process Philosophy and Existential Phenomenology,» Soundings, LII (1969), 323 - 333.

The author traces some affinities within neo-Confucianism that point in the direction of many themes of process philosophy, namely the relations of mind, action, and value.

This makes sense in terms of process philosophy insofar as it means that the categoreal obligations are universal and that it is by discerning them in oneself that one especially appreciates the satisfactions of others as normative.

In addition, I am deeply concerned about the issues raised by monotheistic theology in general and Christian theology in particular, and I will, therefore, indicate a few of the theological implications of my revisionist form of process philosophy.

The point of process philosophy is that the elements of subjectivity and value, indeed obligation, are found rudimentarily in every actual element.

Much of my life I have satisfied myself with more modest claims, such as that progressive or prophetic faith can be better articulated with the use of process philosophy.

The purpose is not to provide a new critical interpretation of Wang in terms of the Chinese tradition itself, but rather to use the conceptions of process philosophy to show the depth and subtlety of his thought.

I propose here to examine certain aspects of the idealism of Wang Yang - ming (1472 - 1529) that point in the direction of many themes of process philosophy, namely the relations of mind, action, and value.

Many forms of process philosophy generate the openness that faith needs.

This experiment illustrates some features of chemical self - organization that seem to be especially important from the point of view of process philosophy, so it seems worthwhile to present additional heuristic discussion.

Main concerns of process philosophy can be dealt with using the approach advocated above.

When they are systematically developed they usually become some form of process philosophy.

Certain critics of Charles Hartshorne have questioned how this foremost living advocate of process philosophy could resolve what may be termed the ultimate issue in metaphysics.

Formation of open - system structures (whether considered from the point of view of chemistry, or from that of process philosophy) requires structures (of some stability) to exist in an antecedent world.

It is often tacitly assumed without much debate that Whitehead's metaphysics constitutes a species of process philosophy compatible in the main with older varieties of process metaphysics inspired by various evolutionist theories.

Some graduate student should write a thesis on Peirce as the founder of process philosophy!

And just exactly this is, to all appearances, true of process philosophy itself.

And in the setting of this perspective, students and devotees of process philosophy alike have viewed this philosophical approach as positioned squarely on the Continental side of the divide.

Certainly there are similarities, affinities, and lines of mutual historical and intellectual influence which justify grouping these disparate schools as one overall «tradition» of process philosophy.

I should like to point out parenthetically that it is in this respect that the philosophies of Spinoza and of Hegel can be viewed as precursors of process philosophy.

I hardly have to say, I think, that in my judgment the strictly metaphysical reflections of a certain form of process philosophy provide a unique resource for Christian theology.

Unlike some critics of process philosophy, I am not convinced that a «substantial self» is a necessary precondition of moral responsibility; 14 furthermore, I have considerable sympathy for Hall's claim that narrowly moral concepts tend to be overemphasized in our culture at the expense of concepts of aesthetic or experiential value.

The satisfactory articulation of any sort of process philosophy requires the sort of evaluative appraisal and historical contextualization that characterizes Continental philosophy.

So in the end it is — or should be — clear that the unity of process philosophy is not doctrinal but thematic; it is not a consensus or a thesis but rather a mere diffuse matter of type and approach.

Loomer, Bernard M., «The Future of Process Philosophy,» in Sibley, Jack R. and Gunter, Peter A.Y., eds., Process Philosophy: Basic Writings (Washington, D.C.: University Press of America) pp. 513 - 538.

«3 Bernard E. Meland, in a critical response to Paul van Buren's positivistic stance in an article entitled «The Dissolution of the Absolute, «4 maintains that the rejection of all traditional absolutes is part and parcel of process philosophy.

Kaufman affirms that the radicals» emphasis on a suffering God can best be expressed in terms of the dipolar view of God that comes out of process philosophy.6 Finally, Altizer himself recognizes that it is process theology «that is expected most profoundly to challenge a death of God theology.»

In a recent issue of the journal Behavior there are two articles (Baker 1973; Dawkins 1973) making positive use of one feature of process philosophy, its concept of creative novelty transcending causal determinateness other than statistical.