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In this paper I offer an argument against one important version of panentheism, that is, mereological panentheism. Although panentheism has proven difficult to define, I provide a working definition of the view, and proceed to argue that given this way of thinking about the doctrine, mereological accounts of panentheism have serious theological drawbacks. I then explore some of these theological drawbacks. In a concluding section I give some reasons for thinking that the classical theistic alternative to panentheism is preferable, all (...) |
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This article offers an argument for a form of panentheism in which the divine is conceived as both ‘God the World’ and ‘God the Good’. ‘God the World’ captures the notion that the totality of everything which exists is ‘in’ God, while acknowledging that, given evil and suffering, not everything is ‘of’ God. ‘God the Good’ encompasses the idea that God is also the universal concept of Goodness, akin to Plato’s Form of the Good as developed by Iris Murdoch, which (...) |
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یکی از نظریات بسیار مهم و چالش‌برانگیز خداباوری گشوده، دیدگاه خاص آن درباره صفت علم مطلق الهی است. خداباوری گشوده اذعان دارد که خدا عالم مطلق است، اما با این قید که علم خدا به افعال اختیاری که انسان در آینده انجام می‌دهد تعلق نمی‌گیرد. پذیرش اختیار مطلق برای انسان توسط خداباوران گشوده و پذیرش تعارض میان «افعال اختیاری انسان در آینده» با «علم پیشینی خداوند» سبب شده است که آنها علم پیشینی خدا به این افعال را انکار کنند. در (...) |
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This volume announces a new era in the philosophy of God. Many of its contributions work to create stronger links between the philosophy of God, on the one hand, and mathematics or metamathematics, on the other hand. It is about not only the possibilities of applying mathematics or metamathematics to questions about God, but also the reverse question: Does the philosophy of God have anything to offer mathematics or metamathematics? The remaining contributions tackle stereotypes in the philosophy of religion. The (...) |
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This article readdresses the Przywara-Barth controversy concerning analogia entis. The main point of our analysis is the question of whether the concept of analogy presented by Erich Przywara was in line with the classical Aristotelian-Thomistic definition and use of analogy in theistic predication. First, we ask about Przywara’s strong conviction that analogy is primarily a metaphysical and not merely a grammatical doctrine. Secondly, after presenting the complexity of Aquinas’ notion of analogy, as well as the variety of opinions on this (...) |
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In this paper I suggest that we should identify panentheism on a scale, with deism at one extreme and pantheism at the other. The surprising outcome of the analysis is that many of the things which in the philosophical and theological debate are simply taken for granted as distinguishing panentheism from traditional theism turn out to be possible extension claims rather than core doctrines of these different conceptions of God. Nevertheless, I maintain that it remains possible to draw a line (...) |
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The question whether God should be thought of as personal or a-personal is closely linked to the issue of an appropriate model of God-world relation on the one hand and the question how to conceive divine action on the other hand. Starting with a discussion of the scientific character of theology, this article critically examines the univocal-personal concept of God. Traditional Christian conceptions of God have, however, always acknowledged a radical asymmetry between the personal existence of created beings and the (...) |
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Panentheism has been one major view of God and the God-world relation for many centuries. It is a middle view between classical theism on the one hand and pantheism on the other. This essay examines several expressions of panentheism. It begins with two ancient expressions, one by Plotinus and the other by Ramanuja. It then considers some reasons for the rise of panentheism in recent decades. One example of this rise is Charles Hartshorne's dipolar expression. After exploring Hartshorne's view, the (...) |
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In spite of some panentheistic traits in his philosophy, Spinoza was clearly a pantheist. Spinoza’s God is not personal and not transcendent but immanent, as God is identical to the world or Nature. There are no miracles in nature, and only because of ignorance, mistakes, and errors do we wonder or feel enchantment about it. What is allegedly above reason, is, in fact, much under it, and Nature’s wisdom is entirely immanent. The laws of Nature are the laws of God, (...) |
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Panentheism has seen a revival over the past two decades in the philosophical literature. This has partially triggered an interest in Indian models of God, which have traditionally been seen as panentheistic. On the other hand, panentheism has been often associated with panpsychism, an old ontological view that sees consciousness as fundamental and ubiquitous in the natural world and which has also enjoyed a renaissance in recent decades. Depending on where one places fundamentality (whether on the microlevel or on the (...) |
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As we explore panentheism, what can we learn from Rāmānuja's Viśiṣṭādvaita? Although widely acknowledged as a panentheist, in the contemporary debate on how to characterize panentheism, Rāmānuja barely features. But Rāmānuja's position is worth studying not just because it bears on taxonomical questions. Among its interesting features is a conception on which devotional love, bhakti, serves an epistemic function that is also of crucial soteriological relevance. This chapter addresses both these topics. First, Rāmānuja's Viśiṣṭādvaita is used to cast doubt on (...) |
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This thesis was on how God is related to the truth-values of propositions on possible worlds - specifically, those propositions that do not seem to be about Him and constitute His ideas for what to create. It opened with a survey of some historical positions with special emphasis on Aquinas, Leibniz, Spinoza and Kant. Next, some criticisms were given for these so-called deity theories with the most space given to Brian Leftow’s critiques. The second chapter detailed Brian Leftow’s theological modality. (...) |
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Here we examine qualities of what would be thought of as inanimate beings that lend evidence to the position that J.R.R. Tolkien’s fictional universe is animistic. Arda is full of life, and natural things in it, such as mountains and rivers, are often alive or conscious. A close look at the qualities of the stars in particular yields further evidence in favor of animism as a foundational ontology of Arda. |
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Panentheism has recently become a widely accepted and appreciated concept among scholars in the science-theology dialogue, and its theological repercussions have been discussed to great extent. Yet, there remains to be studied in more detail the notion of the philosophical foundations of the term. A prominent gap in our understanding of these foundations is the potential similarity between the metaphysics of Hegel and Whitehead, their understanding of the transcendence and immanence of God, and their respective versions of panentheism. In this (...) |
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