Growing numbers of theologians are consciously adopting the thesis of
radical human creativity to the extent that the difference between religious humanism and such theists as Tillich, Bonhoeffer, Novak and Duméry is not as great as we may think.
As such it is always subject to errors that can be controlled but not governed entirely by practical and / or socially established evaluative or critical methods.18 The indispensable factor of interpretation in the dynamic processes of semiosis even leads to the idea that there is a generic form of imagination in physical becoming, in addition to a primary or
radical form in
human perception, a consideration that would indeed justify calling
creativity the category of the ultimate, just as Whitehead maintains.