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  1. Panpsychism and God.Joanna Leidenhag - 2022 - Philosophy Compass 17 (12):e12889.
    Panpsychism is the view, found in ancient and modern, Eastern and Western philosophies, that mind is a fundamental and ubiquitous feature of the universe. This article explores the use of panpsychism to support different views of God. It is seen that as a family of views, panpsychism is a theologically flexible position that has been used to support atheism, pantheism, panentheism, and traditional monotheism. However, the relationship between panpsychism and philosophy of religion is not infinitely flexible. Different versions of panpsychism (...)
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  • The Awe-some Argument for Pantheism.T. Ryan Byerly - 2019 - European Journal for Philosophy of Religion 11 (2):1-21.
    Many pantheists have claimed that their view of the divine is motivated by a kind of spiritual experience. In this paper, I articulate a novel argument, inspired by recent work on moral exemplarism, that gives voice to this kind of motivation for pantheism. The argument is based on two claims about the emotion of awe, each of which is defended primarily via critical engagement with empirical research on the emotion. I also illustrate how this pathway to pantheism offers pantheists distinctive (...)
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  • Idealist Origins: 1920s and Before.Martin Davies & Stein Helgeby - 2014 - In Graham Oppy & Nick Trakakis (eds.), History of Philosophy in Australia and New Zealand. Dordrecht: Springer. pp. 15-54.
    This paper explores early Australasian philosophy in some detail. Two approaches have dominated Western philosophy in Australia: idealism and materialism. Idealism was prevalent between the 1880s and the 1930s, but dissipated thereafter. Idealism in Australia often reflected Kantian themes, but it also reflected the revival of interest in Hegel through the work of ‘absolute idealists’ such as T. H. Green, F. H. Bradley, and Henry Jones. A number of the early New Zealand philosophers were also educated in the idealist tradition (...)
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  • Theistic consubstantialism and omniscience.Andrei A. Buckareff - 2018 - Religious Studies 54 (2):233-245.
    According to theistic consubstantialism, the universe and God are essentially made of the same stuff. If theistic consubstantialism is correct, then God possesses the essential power to have knowledge de se of the contents of the mind of every conscious being internal to God. If theistic consubstantialism is false, then God lacks this essential property. So either God is essentially corporeal and possesses greater essential epistemic powers than God would have otherwise or God is essentially incorporeal and has a diminished (...)
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  • Concepts of God and Models of the God–world relation.Benedikt Paul Göcke - 2017 - Philosophy Compass 12 (2):e12402.
    There is a variety of concepts of the divine in the eastern and western theological and philosophical traditions. There is, however, not enough reflection on the logic behind concepts of God and their justification. I clarify some necessary and sufficient conditions any attempt to explicate a concept of God has to take into account. I argue that each concept of God is a cypher for a particular worldview and distinguishes three types of justification frequently used to bestow content on particular (...)
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  • Pantheism.William Mander - 2016 - Stanford Encyclopedia of Philosophy.
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  • Classical and revisionary theism on the divine as personal: a rapprochement?Elizabeth Burns - 2015 - International Journal for Philosophy of Religion 78 (2):151-165.
    To claim that the divine is a person or personal is, according to Swinburne, ‘the most elementary claim of theism’. I argue that, whether the classical theist’s concept of the divine as a person or personal is construed as an analogy or a metaphor, or a combination of the two, analysis necessitates qualification of that concept such that any differences between the classical theist’s concept of the divine as a person or personal and revisionary interpretations of that concept are merely (...)
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  • Spinozistic Pantheism, the Environment and Christianity.Peter Forrest - 2010 - Sophia 49 (4):463-473.
    I am not a pantheist and I don’t believe that pantheism is consistent with Christianity. My preferred speculation is what I call the Swiss Cheese theory: we and our artefacts are the holes in God, the only Godless parts of reality. In this paper, I begin by considering a world rather like ours but without any beings capable of sin. Ignoring extraterrestrials and angels we could consider the world, say, 5 million years ago. Pantheism was, I say, true at that (...)
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  • Stoic Pantheism.Dirk Baltzly - 2003 - Sophia 42 (2):3-33.
    This essay argues the Stoics are rightly regarded as pantheists. Their view differs from many forms of pantheism by accepting the notion of a personal god who exercises divine providence. Moreover, Stoic pantheism is utterly inimical to a deep ecology ethic. I argue that these features are nonetheless consistent with the claim that they are pantheists. The essay also considers the arguments offered by the Stoics. They thought that their pantheistic conclusion was an extension of the best science of their (...)
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  • Personal and non-personal worship.Joshua Cockayne - 2020 - European Journal for Philosophy of Religion 12 (1):1.
    Is it possible to worship a non-personal God? According to some, the answer is no: worship necessarily involves addressing the object of one’s worship. Since non-personal gods cannot acknowledge or respond to address, it must be conceptually inappropriate to worship such gods. I object to this argument on two fronts. First, I show that the concept of worship used is too narrow, excluding many cases that obviously count as instances of worship. And, secondly, drawing on recent work on the philosophy (...)
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  • Unity Between God and Mind? A Study on the Relationship Between Panpsychism and Pantheism.Joanna Leidenhag - 2019 - Sophia 58 (4):543-561.
    A number of contemporary philosophers have suggested that the recent revival of interest in panpsychism within philosophy of mind could reinvigorate a pantheistic philosophy of religion. This project explores whether the combination and individuation problems, which have dominated recent scholarship within panpsychism, can aid the pantheist’s articulation of a God/universe unity. Constitutive holistic panpsychism is seen to be the only type of panpsychism suited to aid pantheism in articulating this type of unity. There are currently no well-developed solutions to the (...)
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  • Belief in God among South African youth and its relation to their religious socialization and praxis.Johannes A. Van der Ven, Jaco S. Dreyer & Hendrik J. Pietrse - 1997 - HTS Theological Studies 53 (3).
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  • Pantheism.Peter Forrest - 2016 - Roczniki Filozoficzne 64 (4):67-91.
    In this paper I have had two aims. One was to describe a number of pantheist or near pantheist religious attitudes, including the influence of many worlds theories. The other was to indicate some of the ways we might arrive at Pantheism.One final remark: when assessing religious positions the intellectual grounds for accepting or rejecting them should, I suggest, be whether they make sense of things, that is, enable us to understand. The ways to Pantheism, or to near Pantheism, should (...)
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  • Pantheism reconstructed: Ecotheology as a successor to the judeo-Christian, enlightenment, and postmodernist paradigms.John W. Grula - 2008 - Zygon 43 (1):159-180.
    Abstract.The Judeo-Christian, Enlightenment, and postmodernist paradigms have become intellectually and ethically exhausted. They are obviously failing to provide a conceptual framework conducive to eliminating some of humanity's worst scourges, including war and environmental destruction. This raises the issue of a successor, which necessitates a reexamination of first principles, starting with our concept of God. Pantheism, which is differentiated from panentheism, denies the existence of a transcendent, supernatural creator and instead asserts that God and the universe are one and the same. (...)
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  • Ninian Smart on the philosophy of worldviews.Michael P. Levine - 1997 - Sophia 36 (1):11-23.
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  • Critical Notice.Michael Levine - 1999 - Canadian Journal of Philosophy 29 (1):157-170.
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  • The Coherence of Naturalistic Personal Pantheism.Asha Lancaster-Thomas - 2020 - European Journal for Philosophy of Religion 12 (1):75.
    This paper examines the coherence of naturalistic personal pantheism in an attempt to reconcile pantheism, naturalism, and a personal concept of God. NPP proposes that i) God is identical with the universe, ii) the universe is entirely natural, and iii) God is personal. Several critics of accounts of a God such as this have voiced concerns about a natural — as opposed to a supernatural — God, since a natural God cannot be worship-worthy. In response, I propose a controversial premise (...)
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  • Personhood, consciousness, and god: how to be a proper pantheist.Sam Coleman - 2019 - International Journal for Philosophy of Religion 85 (1):77-98.
    In this paper I develop a theory of personhood which leaves open the possibility of construing the universe as a person. If successful, it removes one bar to endorsing pantheism. I do this by examining a rising school of thought on personhood, on which persons, or selves, are understood as identical to episodes of consciousness. Through a critique of this experiential approach to personhood, I develop a theory of self as constituted of qualitative mental contents, but where these contents are (...)
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  • (1 other version)Pantheism.Michael Levine - 2008 - Stanford Encyclopedia of Philosophy.
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  • (1 other version)نظریه علم مطلق پویا: نقد و بررسی دیدگاه جان سندرز در خصوص علم مطلق الهی و اختیار آدمی.مهدی ابوطالبی یزدی, رسول رسولی‌پور, محسن جوادی, امیرعباس علی زمانی & قربان علمی - 2019 - پژوهشنامه فلسفه دین 17 (1):1-21.
    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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  • God’s Body at Work: Rāmānuja and Panentheism.Ankur Barua - 2010 - International Journal of Hindu Studies 14 (1):1-30.
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  • Hunky Panentheism.Roberto Rodighiero - 2019 - Sophia 58 (4):581-596.
    Panentheism, a frequently discussed view in recent theological debate, claims that the world is ‘in God’ but that God is ‘more than’ the world. Different theories of the structure of the world produce distinct panentheist views. According to the hunky structure, the world is composed of an infinite number of layers and lacks an ungrounded level. To depict this model, I employ the concepts of ‘grounding’ and ‘emergence.’ The outcome is that if the world is hunky and material reality emerges (...)
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  • A Study of the Relationship between Deity and Personality.Maryam Ahmadi Kafshani, Abdul Rasool Kashfi & Mohammad Reza Bayat - 2021 - Journal of Philosophical Theological Research 23 (1):55-80.
    All popular concepts of deity believe in divinity. In Theism, “God” has attributes such as consciousness, will, goodness, and so forth, which can be seen in humans. On the contrary, pantheists argue that: a) the person is equal to the human being; b) embodiment is a prominent feature of the human being; c) having attributes such as consciousness, will, and so forth, requires a body and equates to anthropomorphism. In other words, these attributes are inevitably associated with embodiment and the (...)
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