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Hunky Panentheism

Sophia 58 (4):581-596 (2019)

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  1. Panentheism: What It Is and Is Not.Raphael Lataster & Purushottama Bilimoria - 2018 - Journal of World Philosophies 3 (2):49-64.
    There has been much written of late on the topic of panentheism. Dissatisfied with many contemporary descriptions of “panentheism” and the related “pantheism,” which we feel arise out of theistic presuppositions, we produce our own definition of sorts, rooted in and paying respect to the term’s etymology and the concept’s roots in Indian religion and western philosophy. Furthermore, we consider and comment on the arguments and comments concerning panentheism’s definition and plausibility put forth by Göcke, Mullins, and Nickel.
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  • (1 other version)On the Plurality of Worlds.William G. Lycan - 1988 - Journal of Philosophy 85 (1):42-47.
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  • On the Plurality of Worlds.David Lewis - 1986 - Revue Philosophique de la France Et de l'Etranger 178 (3):388-390.
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  • Pantheism: A Non-Theistic Concept of Deity.Michael P. Levine - 1994 - Religious Studies 32 (2):285-286.
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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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  • The physics of extended simples.D. Braddon-Mitchell & K. Miller - 2006 - Analysis 66 (3):222-226.
    The idea that there could be spatially extended mereological simples has recently been defended by a number of metaphysicians (Markosian 1998, 2004; Simons 2004; Parsons (2000) also takes the idea seriously). Peter Simons (2004) goes further, arguing not only that spatially extended mereological simples (henceforth just extended simples) are possible, but that it is more plausible that our world is composed of such simples, than that it is composed of either point-sized simples, or of atomless gunk. The difficulty for these (...)
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  • The Difficulty with Demarcating Panentheism.R. T. Mullins - 2016 - Sophia 55 (3):325-346.
    In certain theological circles today, panentheism is all the rage. One of the most notorious difficulties with panentheism lies in figuring out what panentheism actually is. There have been several attempts in recent literature to demarcate panentheism from classical theism, neo-classical theism, open theism, and pantheism. I shall argue that these attempts to demarcate panentheism from these other positions fail. Then I shall offer my own demarcation.
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  • On the Plurality of Worlds.David K. Lewis - 1986 - Malden, Mass.: Wiley-Blackwell.
    This book is a defense of modal realism; the thesis that our world is but one of a plurality of worlds, and that the individuals that inhabit our world are only a few out of all the inhabitants of all the worlds. Lewis argues that the philosophical utility of modal realism is a good reason for believing that it is true.
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  • Theists Misrepresenting Panentheism—Another Reply to Benedikt Paul Göcke.Raphael Lataster - 2015 - Sophia 54 (1):93-98.
    Theologian Benedikt Paul Göcke claimed that ‘as long as we do not have a sound argument entailing the necessity of the world, panentheism is not an attractive alternative to classical theism’ :75). As much of my research considers the alternatives to classical theism, I published a damning reply essay : 389–395). I comprehensively noted the many problems with his notion of ‘panentheism’, finding that it differed greatly from mainstream and earlier Eastern and Western interpretations, had little to do with the (...)
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  • Grounding in the image of causation.Jonathan Schaffer - 2016 - Philosophical Studies 173 (1):49-100.
    Grounding is often glossed as metaphysical causation, yet no current theory of grounding looks remotely like a plausible treatment of causation. I propose to take the analogy between grounding and causation seriously, by providing an account of grounding in the image of causation, on the template of structural equation models for causation.
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  • The Attractiveness of Panentheism—a Reply to Benedikt Paul Göcke.Raphael Lataster - 2014 - Sophia 53 (3):389-395.
    In his recent article in Sophia, Benedikt Paul Göcke concluded that ‘as long as we do not have a sound argument entailing the necessity of the world, panentheism is not an attractive alternative to classical theism’ : 75). As the article progresses, Göcke clarifies his view of what panentheism is, essentially identical to Göcke’s view of classical theism in every way, except in the world’s modal relation to God. This concept is vastly different to many of the panentheistic notions that (...)
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  • Reply to Raphael Latester.Benedikt Paul Göcke - 2014 - Sophia 53 (3):397-400.
    An important task of philosophy is to provide substantial arguments concerning the basic structure of reality and its relation to the ultimate source of everything. Sometimes, philosophers are convinced that there is an absolutely certain starting point within philosophy. More often, however, they suppose that we start with certain intuitions about empirical reality and its source. Based on these intuitions, philosophers try to develop sound arguments with an intelligible logical structure. By this very fact, they place themselves in the realm (...)
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  • Universalism and Junk.A. J. Cotnoir - 2014 - Australasian Journal of Philosophy 92 (4):649-664.
    Those who accept the necessity of mereological universalism face what has come to be known as the ‘junk argument’ due to Bohn [2009], which proceeds from the incompatibility of junk with universalism and the possibility of junk, to conclude that mereological universalism isn't metaphysically necessary. Most attention has focused on ; however, recent authors have cast doubt on . This paper undertakes a defence of premise against three main objections. The first is a new objection to the effect that Bohn's (...)
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  • The relevance of emergence theory in the science–religion dialogue.Mikael Leidenhag - 2013 - Zygon 48 (4):966-983.
    In this article, I call into question the relevance of emergence theories as presently used by thinkers in the science–religion discussion. Specifically, I discuss theories of emergence that have been used by both religious naturalists and proponents of panentheism. I argue for the following conclusions: (1) If we take the background theory to be metaphysical realism, then there seems to be no positive connection between the reality of emergent properties and the validity of providing reality with a religious interpretation, though (...)
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  • Guide to Ground.Kit Fine - 2012 - In Fabrice Correia & Benjamin Schnieder (eds.), Metaphysical grounding: understanding the structure of reality. Cambridge: Cambridge University Press. pp. 37--80.
    A number of philosophers have recently become receptive to the idea that, in addition to scientific or causal explanation, there may be a distinctive kind of metaphysical explanation, in which explanans and explanandum are connected, not through some sort of causal mechanism, but through some constitutive form of determination. I myself have long been sympathetic to this idea of constitutive determination or ‘ontological ground’; and it is the aim of the present paper to help put the idea on a firmer (...)
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  • Set Theory, Topology, and the Possibility of Junky Worlds.Thomas Mormann - 2014 - Notre Dame Journal of Formal Logic 55 (1): 79 - 90.
    A possible world is a junky world if and only if each thing in it is a proper part. The possibility of junky worlds contradicts the principle of general fusion. Bohn (2009) argues for the possibility of junky worlds, Watson (2010) suggests that Bohn‘s arguments are flawed. This paper shows that the arguments of both authors leave much to be desired. First, relying on the classical results of Cantor, Zermelo, Fraenkel, and von Neumann, this paper proves the possibility of junky (...)
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  • Contrasting Conceptions of Creation.Lewis S. Ford - 1991 - Review of Metaphysics 45 (1):89 - 109.
    WHILE THERE ARE MANY AFFINITIES between classical and process theism, the differences are more startling and more difficult to cope with. Process thought departs from received wisdom in at least three principal ways.
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  • Monism: The Priority of the Whole.Jonathan Schaffer - 2010 - Philosophical Review 119 (1):31-76.
    Consider a circle and a pair of its semicircles. Which is prior, the whole or its parts? Are the semicircles dependent abstractions from their whole, or is the circle a derivative construction from its parts? Now in place of the circle consider the entire cosmos (the ultimate concrete whole), and in place of the pair of semicircles consider the myriad particles (the ultimate concrete parts). Which if either is ultimately prior, the one ultimate whole or its many ultimate parts?
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  • Panentheisms East and West.Philip Clayton - 2010 - Sophia 49 (2):183-191.
    In the West panentheism is known as the view that the world is contained within the divine, though God is also more than the world. I trace the history of this school of philosophy in both Eastern and Western traditions. Although the term is not widely known, the position in fact draws together a broad range of important positions in 20th and 21st century metaphysics, theology, and philosophy of religion. I conclude with some reflections on the practical importance of this (...)
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  • Arguments from nothing: God and quantum cosmology.Lawrence Cahoone - 2009 - Zygon 44 (4):777-796.
    This essay explores a simple argument for a Ground of Being, objections to it, and limitations on it. It is nonsensical to refer to Nothing in the sense of utter absence, hence nothing can be claimed to come from Nothing. If, as it seems, the universe, or any physical ensemble containing it, is past-finite, it must be caused by an uncaused Ground. Speculative many-worlds, pocket universes and multiverses do not affect this argument, but the quantum cosmologies of Alex Vilenkin, and (...)
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  • The Structure of Gunk: Adventures in the Ontology of Space.Jeffrey Sanford Russell - 2008 - In Dean Zimmerman (ed.), Oxford Studies in Metaphysics: Volume 4. Oxford University Press UK. pp. 248.
    Could space consist entirely of extended regions, without any regions shaped like points, lines, or surfaces? Peter Forrest and Frank Arntzenius have independently raised a paradox of size for space like this, drawing on a construction of Cantor’s. I present a new version of this argument and explore possible lines of response.
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  • Simples and the possibility of discrete space.Neal A. Tognazzini - 2006 - Australasian Journal of Philosophy 84 (1):117 – 128.
    What are the necessary and jointly sufficient conditions for an object's being a simple (an object without proper parts)? According to one prominent view, The Pointy View of Simples, an object is a simple if and only if the region occupied by that object contains exactly one point in space. According to another prominent view, MaxCon, an object is a simple if and only if it is maximally continuous. In this paper, I argue that both of these views are inconsistent (...)
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  • (1 other version)Conceptual foundations of emergence theory.Philip Clayton - 2006 - In Philip Clayton & Paul Davies (eds.), The re-emergence of emergence: the emergentist hypothesis from science to religion. New York: Oxford University Press. pp. 1--31.
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  • (1 other version)Conceptual Foundations of Emergence Theory.Philip Clayton - 2006 - In Philip Clayton & Paul Davies (eds.), The re-emergence of emergence: the emergentist hypothesis from science to religion. New York: Oxford University Press.
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  • God in Creation: A New Theology of Creation and the Spirit of God.Jürgen Moltmann - 1985
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  • (1 other version)Philip Clayton, God and Contemporary Science [Edinburgh Studies in Constructive Theology].Edward L. Schoen - 1999 - International Journal for Philosophy of Religion 46 (3):189-191.
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  • Dependence, Justification and Explanation: Must Reality be Well-Founded?Matteo Morganti - 2015 - Erkenntnis 80 (3):555-572.
    This paper is about metaphysical ‘infinitism’, the view that there are, or could be, infinite chains of ontological dependence. Its main aim is to show that, contrary to widespread opinion, metaphysical infinitism is a coherent position. On the basis of this, it is then additionally argued that metaphysical infinitism need not fare worse than the more canonical ‘foundationalist’ alternatives when it comes to formulating metaphysical explanations. In the course of the discussion, a rather unexplored parallel with the debate concerning infinitism (...)
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  • A Religious Interpretation of Emergence: Creativity as God.Gordon D. Kaufman - 2007 - Zygon 42 (4):915-928.
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  • The Structure of Gunk: Adventures in the Ontology of Space.Jeffery Sanford Russell - 2008 - Oxford Studies in Metaphysics 4.
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  • God and Contemporary Science.Philip Clayton - 1997 - Eerdmans.
    This series relates past thought from the history of Western theological traditions to areas of contemporary concern in fresh, innovative, and constructive ways.
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  • Panentheism and Classical Theism.Benedikt Paul Göcke - 2013 - Sophia 52 (1):61-75.
    Panentheism seems to be an attractive alternative to classical theism. It is not clear, though, what exactly panentheism asserts and how it relates to classical theism. By way of clarifying the thesis of panentheism, I argue that panentheism and classical theism differ only as regards the modal status of the world. According to panentheism, the world is an intrinsic property of God – necessarily there is a world – and according to classical theism the world is an extrinsic property of (...)
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  • An argument against the necessity of unrestricted composition.Einar Duenger Bohn - 2009 - Analysis 69 (1):27-31.
    Many metaphysicians accept the view that, necessarily, any collection of things composes some further thing. Necessarily, my arms, legs, head, and torso compose my body; necessarily, my arms, my heart, and the table compose something y; necessarily, my heart and the sun compose something z; and so on. 1 Though there have been a few recent attempts to argue against the necessity of this principle of unrestricted composition the consensus is that if it is true, it is necessarily true. 2In (...)
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  • Must there be a top level?Einar Duenger Bohn - 2009 - Philosophical Quarterly 59 (235):193-201.
    I first explore the notion of the world's being such that everything in it is a proper part. I then explore the notion of the world's being such that everything in it both is and has a proper part. Given two well recognized assumptions, I argue that both notions represent genuine metaphysical possibilities. Finally I consider, but dismiss, some possible objections.
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  • Reply to Ginet.Peter D. Klein - 2013 - In Matthias Steup & John Turri (eds.), Contemporary Debates in Epistemology. Chichester, West Sussex, UK: Blackwell.
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  • Panentheism Across the World's Traditions.Loriliai Biernacki & Philip Clayton (eds.) - 2014 - Oxford University Press USA.
    Not to be confused with pantheism-the ancient Greek notion that God is everywhere, an animistic force in rocks and trees-the concept of panentheism suggests that God is both in the world, immanent, and also beyond the confines of mere matter, transcendent.One of the fundamental premises of this groundbreaking collection of essays is that panentheism, despite being unlabeled until the nineteenth century, is not merely a modern Western invention. The contributors examine a number of the world's established and ancient religious traditions-Christianity, (...)
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  • Another Reply to Raphael Lataster.Benedikt Paul Göcke - 2015 - Sophia 54 (1):99-102.
    Lataster has published another reply to my article on panentheism and classical theism. I should like to respond, first, by way of pointing out some problems in Lataster’s understanding of my argument before; second, I show that Lataster’s panentheistic counterexamples to my distinction to distinguish between classical theism and panentheism presuppose the very distinction he seeks to refute.
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  • Process and Reality: An Essay in Cosmology.A. N. Whitehead - 1929 - Mind 39 (156):466-475.
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