God's existence does not compete with the existence of any other individuals whatever, for it is compatible with
any sort of actuality at all.
The question is: what
sort of actuality does the historical being in question have?
Whitehead's attack on «scientific materialism» in SMW and his eventual adoption of a position which is interpreted by many, to teach that there are two
sorts of actualities, microscopic physical entities and human persons (e.g., Wallack, ENPWM 6), calls to mind Pope's lines (An Essay on Man, IV):
Not exact matches
But his insistence that» [t] he envisaging creativity, the continuum
of extension, B's anticipatory feeling
of C, the disjunctive plurality
of attained
actualities, the multiplicity
of eternal objects, and the primordial nature
of God are all alike involved in the creation
of C's dative [i.e., purely receptive] phase» (326) would lead one to believe that some
sort of objective medium must he present to facilitate the transmission to the new occasion
of so many non-objective factors in its self - constitution (e g creativity, the anticipatory feelings
of B and other past occasions, the multiplicity
of eternal objects, the divine primordial nature, etc.).
An actual being
of a certain
sort precedes its possible successors, and the
actuality of the entity grounds its reproducibility and thereby its potentiality.
The first possibility would treat God the Father or the Godhead as some
sort of vacuous
actuality devoid
of subjectivity; at any rate it would, like the second possibility, ascribe all divine subjective attributes to the subjectivity
of Jesus (who can only have one unified subjectivity, not one divine and one human), which is both implausible and heretical.
Our question, then, is whether reflexive relations
of this
sort possess true
actuality or only the appearance
of reality.
For all reflexive relationships
of this
sort, then, the following holds true: Insofar as such a reflexivity is truly real with respect to its structural factors — insofar then as it is the
actuality of things and substances which it reflects — to that extent becoming and pure time have to all appearances vanished from it.
Is not God's inclusion
of every worldly occasion in God's own everlasting
actuality a
sort of «judgement»?
Moreover, substance in the sense
of a divine substratum in which three persons inhere is just that
sort of vacuous
actuality devoid
of its own subjectivity that Whitehead rejects.
This lecture seems to have been devoted in large part to criticisms
of Alexander, specifically that his notion
of «emergence» is too vague and muddled to give any useful account
of «cognitive experience» in particular, or
of the more general observations
of the novel and creative features
of determinate
actualities of whatever
sort.
But if (as I shall be assuming throughout this paper) possibilities do constitute a continuum, what
sort of knowledge does God have
of them, and how does that knowledge relate to
actualities and to God's purposes for the universe?
«All or none» principles operate on many levels and give rise to effective
actualities of many
sorts.
For Leclerc
actuality is thus not what the scholastics would call «first act», or the act that makes a thing to be a certain
sort of thing (that by which a flower is a flower, for example); rather it is a process, a change, and an activity.
I think it's so funny that I'm always making all
sorts of fancy, sugary, ridiculous deliciousness for the blog when in
actuality, my day - to - day diet is pretty boring.
In
actuality, the realization that these women are available does not even occur to them until white tits are shaking in their face after they have acquired some
sort of superficial status.
It is the
sort of system that often is described as «broken» even though in
actuality it's explicitly designed to be broken!
You'd be forgiven for thinking this title might be some
sort of spin - off from the BioShock series, but in
actuality is the spiritual successor to Dear Esther.
As a concept, the Prodigy is intriguing, but the
actuality sort of stinks.