Results for 'Jonathan Edwards'

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Jonathan C. W. Edwards
University College London
Jonathan Edwards
University of North Texas
Jonathan Edwards
University of Colorado, Boulder
  1. Jonathan Edwards's Monism.Antonia LoLordo - 2017 - Philosophers' Imprint 17.
    The 18th-century American philosopher Jonathan Edwards argues that nothing endures through time. I analyze his argument, paying particular attention to a central principle it relies on, namely that “nothing can exert itself, or operate, when and where it is not existing”. I also consider what I supposed to follow from the conclusion that nothing endures. Edwards is sometimes read as the first four-dimensionalist. I argue that this is wrong. Edwards does not conclude that things persist by (...)
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  2. The Pagan Dogma of the Absolute Unchangeableness of God: REM B. EDWARDS.Rem B. Edwards - 1978 - Religious Studies 14 (3):305-313.
    In his Edifying Discourses, Soren Kierkegaard published a sermon entitled ‘The Unchangeableness of God’ in which he reiterated the dogma which dominated Catholic, Protestant and even Jewish expressions of classical supernaturalist theology from the first century A.D. until the advent of process theology in the twentieth century. The dogma that as a perfect being, God must be totally unchanging in every conceivable respect was expressed by Kierkegaard in such ways as: He changes all, Himself unchanged. When everything seems stable and (...)
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  3. Edwards' Occasionalism.Stephen H. Daniel - 2010 - In Don Schweitzer (ed.), Jonathan Edwards as Contemporary. Peter Lang. pp. 1-14.
    Instead of focusing on the Malebranche-Edwards connection regarding occasionalism as if minds are distinct from the ideas they have, I focus on how finite minds are particular expressions of God's will that there be the distinctions by which ideas are identified and differentiated. This avoids problems, created in the accounts of Fiering, Lee, and especially Crisp, about the inherently idealist character of Edwards' occasionalism.
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  4. Edwards as Philosopher.Stephen H. Daniel - 2007 - In Stephen J. Stein (ed.), The Cambridge Companion to Jonathan Edwards. Cambridge University Press. pp. 162-80.
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  5. Berkeley's Stoic Notion of Spiritual Substance.Stephen Daniel - 2008 - In Stephen H. Daniel (ed.), New Interpretations of Berkeley's Thought. Humanity Books.
    For Berkeley, minds are not Cartesian spiritual substances because they cannot be said to exist (even if only conceptually) abstracted from their activities. Similarly, Berkeley's notion of mind differs from Locke's in that, for Berkeley, minds are not abstract substrata in which ideas inhere. Instead, Berkeley redefines what it means for the mind to be a substance in a way consistent with the Stoic logic of 17th century Ramists on which Leibniz and Jonathan Edwards draw. This view of (...)
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  6. Berkeley's Pantheistic Discourse.Stephen Daniel - 2001 - International Journal for Philosophy of Religion 49 (3):179-194.
    Berkeley's immaterialism has more in common with views developed by Henry More, the mathematician Joseph Raphson, John Toland, and Jonathan Edwards than those of thinkers with whom he is commonly associated (e.g., Malebranche and Locke). The key for recognizing their similarities lies in appreciating how they understand St. Paul's remark that in God "we live and move and have our being" as an invitation to think to God as the space of discourse in which minds and ideas are (...)
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  7. "John Wesley's Non-Literal Literalism and Hermeneutics of Love".Rem B. Edwards - 2016 - Wesleyan Theological Journal 51 (2):26-40.
    A thorough examination of John Wesley’s writings will show that he was not a biblical literalist or infallibilist, despite his own occasional suggestions to the contrary. His most important principles for interpreting the Bible were: We should take its words literally only if doing so is not absurd, in which case we should “look for a looser meaning;” and “No Scripture can mean that God is not love, or that his mercy is not over all his works.” Eleven instances of (...)
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  8. Deep Brain Stimulation, Authenticity and Value.Pugh Jonathan, Maslen Hannah & Savulescu Julian - 2017 - Cambridge Quarterly of Healthcare Ethics 26 (4):640-657.
    Deep brain stimulation has been of considerable interest to bioethicists, in large part because of the effects that the intervention can occasionally have on central features of the recipient’s personality. These effects raise questions regarding the philosophical concept of authenticity. In this article, we expand on our earlier work on the concept of authenticity in the context of deep brain stimulation by developing a diachronic, value-based account of authenticity. Our account draws on both existentialist and essentialist approaches to authenticity, and (...)
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  9. The Principle of Utility and Mill's Minimizing Utilitarianism.Rem B. Edwards - 1986 - Journal of Value Inquiry 20 (2):125-136.
    Formulations of Mill's principle of utility are examined, and it is shown that Mill did not recognize a moral obligation to maximize the good, as is often assumed. His was neither a maximizing act nor rule utilitarianism. It was a distinctive minimizing utilitarianism which morally obligates us only to abstain from inflicting harm, to prevent harm, to provide for others minimal essentials of well being (to which rights correspond), and to be occasionally charitable or benevolent.
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  10. Pain and the Ethics of Pain Management.Rem B. Edwards - 1984 - Social Science and Medicine 18 (6):515-523.
    In this article I clarify the concepts of ‘pain’, ‘suffering’. ‘pains of body’, ‘pains of soul’. I explore the relevance of an ethic to the clinical setting which gives patients a strong prima facie right to freedom from unnecessary and unwanted pain and which places upon medical professionals two concomitant moral obligations to patients. First, there is the duty not to inflict pain and suffering beyond what is necessary for effective diagnosis. treatment and research. Next, there is the duty to (...)
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  11. Do Pleasures and Pains Differ Qualitatively?Rem B. Edwards - 1975 - Journal of Value Inquiry 9 (4):270-81.
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  12. Toward an Axiological Virtue Ethics.Rem B. Edwards - 2013 - Ethical Research 3 (3):21-48.
    This article introduces Formal Axiology, first developed by Robert S. Hartman, and explains its essential features—a formal definition of “good” (the “Form of the Good”), three basic kinds of value and evaluation—systemic, extrinsic, and intrinsic, and the hierarchy of value according to which good things having the richest quantity and quality of good-making properties are better than those having less. Formal Axiology is extended into moral philosophy by applying the Form of the Good to persons and showing how this culminates (...)
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  13. Judaism, Process Theology, and Formal Axiology: A Preliminary Study.Rem B. Edwards - 2014 - Process Studies 43 (2):87-103.
    This article approaches Judaism through Rabbi Bradley S. Artson’s book, God of Becoming and Relationships: The Dynamic Nature of Process Theology. It explores his understanding of how Jewish theology should and does cohere with central features of both process theology and Robert S. Hartman’s formal axiology. These include the axiological/process concept of God, the intrinsic value and valuation of God and unique human beings, and Jewish extrinsic and systemic values, value combinations, and value rankings.
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  14. Commonsense Metaphysics and Lexical Semantics.Jerry R. Hobbs, William Croft, Todd Davies, Douglas Edwards & Kenneth Laws - 1987 - Computational Linguistics 13 (3&4):241-250.
    In the TACITUS project for using commonsense knowledge in the understanding of texts about mechanical devices and their failures, we have been developing various commonsense theories that are needed to mediate between the way we talk about the behavior of such devices and causal models of their operation. Of central importance in this effort is the axiomatization of what might be called commonsense metaphysics. This includes a number of areas that figure in virtually every domain of discourse, such as granularity, (...)
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  15. Bioconservatism, Partiality, and the Human-Nature Objection to Enhancement.Pugh Jonathan, Guy Kahane & Julian Savulescu - 2016 - The Monist 99 (4):406-422.
    “Bioconservatives” in the human enhancement debate endorse the conservative claim that we should reject the use of biotechnologies that enhance natural human capacities. However, they often ground their objections to enhancement with contestable claims about human nature that are also in tension with other common tenets of conservatism. We argue that bioconservatives could raise a more plausible objection to enhancement by invoking a strain of conservative thought developed by G.A. Cohen. Although Cohen’s conservatism is not sufficient to fully revive the (...)
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  16. A Genuine Monotheism for Christians, Muslims, Jews, and All.Rem B. Edwards - 2017 - Journal of Ecumenical Studies 52:554-586.
    Today's conflicts between religions are grounded largely in historical injustices and grievances but partly in serious conceptual disagreements. This essay agrees with Miroslav Volf that a nontritheistic Christian account of the Trinity is highly desirable. Three traditional models of the Trinity are examined. In their pure, unmixed form, two of them should logically be acceptable to Jews, Muslims, and strict monotheists who regard Christianity as inherently tritheistic, despite lip service to one God. In the social model, three distinct self-aware subjects (...)
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  17. The Patristic Roots of John Smith’s True Way or Method of Attaining to Divine Knowledge.Derek Michaud - 2011 - In Thomas Cattoi & June McDaniel (eds.), Perceiving the Divine through the Human Body: Mystical Sensuality. Palgrave-Macmillan.
    The literature on the Cambridge Platonists abounds with references to Neoplatonism and the Alexandrian Fathers on general themes of philosophical and theological methodology. The specific theme of the spiritual senses of the soul has received scant attention however, to the detriment of our understanding of their place in this important tradition of Christian speculation. Thus, while much attention has been paid to the clear influence of Plotinus and the Florentine Academy, far less has been given to important theological figures that (...)
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  18.  98
    Why We Should Not Use Some Drugs for Pleasure.Rem Edwards - 1994 - In S. Luper-Foy C. Brown (ed.), Drugs, Morality, and the Law. Garland. pp. 183.
    The article explains why we should not use dangerous drugs for pleasure.
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  19. J. S. Mill and Robert Veatch’s Critique of Utilitarianism.Rem B. Edwards - 1985 - Southern Journal of Philosophy 23 (2):181-200.
    Modern bioethics is clearly dominated by deontologists who believe that we have some way of identifying morally correct and incorrect acts or rules besides taking account of their consequences. Robert M. Veatch is one of the most outspoken of those numerous modern medical ethicists who agree in rejecting all forms of teleological, utilitarian, or consequentialist ethical theories. This paper examines his critique of utilitarianism and shows that the utilitarianism of John Stuart Mill is either not touched at all by his (...)
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  20.  54
    Conflicting Process Theodicies.Rem B. Edwards - 2019 - Process Studies 48 (1):19-39.
    This article examines the process theodicies of David Ray Griffin and Philip Clayton. It explains their differences on such issues as God’s primordial power and voluntary self-limitation, creativity as an independent metaphysical principle that limits God, creation out of nothing or out of chaos, and God’s voluntary causal naturalism. Difficulties with their positions are discussed. The Clayton-Knapp “no-not-once” principle is explained, and a more comprehensive process theodicy is outlined.
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  21. The Perfectly True Knowledge.James Theophilus Edwards - forthcoming - None.
    My paper discusses the philosophical interrelationship between perfection, truth, and knowledge. The connection that exists between these three concepts underscores the argument of my paper that they are all one and the same thing. -/- The concepts of perfection, truth and knowledge are analysed in that order. I analyse perfection and demonstrate the practicalities of my arguments. Truth is then scrutinized and defined to illustrate its intimate relationship with perfection leading to the conclusion that knowledge being ‘truth that is perfect’. (...)
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  22.  78
    Abortion Rights: Why Conservatives Are Wrong.Rem B. Edwards - 1989 - National Forum 69 (4):19-24.
    Conservative opponents of abortion hold that from the moment of conception, developing fetuses have (or may have) full humanity or personhood that gives them a moral standing equal to that of postnatal human beings. To have moral standing is to be a recognized member of the human moral community, perhaps having moral duties to others or rights against them, at least as being the recipient of duties owed by others. Conservatives give neo-conceptuses full moral standing, including a right to life (...)
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  23.  52
    “Reason Turned Into Sense”: John Smith on Spiritual Sensation.Derek Michaud - 2017 - Leuven: Peeters.
    John Smith (1618-1652), long known for the elegance of his prose and the breadth of his erudition, has been underappreciated as a philosophical theologian. This book redresses this by showing how the spiritual senses became an essential tool for responding to early modern developments in philosophy, science, and religion for Smith. Through a close reading of the Select Discourses (1660) it is shown how Smith’s theories of theological knowledge, method, and prophecy as well as his prescriptive account of Christian piety (...)
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  24.  79
    Ontology Based Annotation of Contextualized Vital Signs.Goldfain Albert, Xu Min, Bona Jonathan & Barry Smith - 2013 - In Proceedings of the Fourth International Conference on Biomedical Ontology (ICBO). Montreal: pp. 28-33.
    Representing the kinetic state of a patient (posture, motion, and activity) during vital sign measurement is an important part of continuous monitoring applications, especially remote monitoring applications. In contextualized vital sign representation, the measurement result is presented in conjunction with salient measurement context metadata. We present an automated annotation system for vital sign measurements that uses ontologies from the Open Biomedical Ontology Foundry (OBO Foundry) to represent the patient’s kinetic state at the time of measurement. The annotation system is applied (...)
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  25.  60
    Reasonableness, Murder, and Modern Science.Rem B. Edwards & Rem B. Edwards and Frank H. Marsh - 1979 - Phi Kappa Phi Journal 58 (1):24-29.
    Originally titled “Is It Murder in Tennessee to Kill a Chimpanzee,” this article argues in some detail that typical legal definitions of “murder” as involving the intentional killing of “a reasonable being” would require classifying the intentional killing of chimpanzees as murder.
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  26. The Validity of Aquinas’ Third Way.Rem B. Edwards - 1971 - New Scholasticism 45 (1):117-126.
    This article argues for the formal validity of and the truth of the premises and conclusion of a version of Aquinas' "Third Way" that says: If each of the parts of nature is contingent, the whole of nature is contingent. Each of the parts of nature is contingent. Therefore, the whole of nature is contingent--where "contingent" means having a cause and not existing self-sufficiently.
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  27. Whitehead's Theistic Metaphysics and Axiology.Rem B. Edwards - 2016 - Process Studies 45 (1):5-32.
    This article explores and critically examines the concepts and value dimensions of God, process, creativity, eternal objects, and individuals in Whitehead's thought.
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  28.  16
    Review of Thomas J. Oord, DEFINING LOVE and THE NATURE OF LOVE. [REVIEW]Rem B. Edwards - 2011 - American Journal of Theology 32:276-281.
    A summary and brief critique of Oord's books.
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  29. Identification Ethics and Spirituality.Rem B. Edwards - 2016 - Journal of Formal Axiology: Theory and Practice 9:1-17.
    This article explores a form of ethics and spirituality based on the nearly universal but often undeveloped human capacity for identifying self with others and with non-personal values. It begins with commonplace non-moral identification experiences, then describes identification with others in ethical and spiritual unions. Freud’s psychological emphasis on identification is linked with ethics and spirituality, though Freud would have objected. Robert S. Hartman’s three kinds of goodness—systemic, extrinsic, and intrinsic—are applied to abundant ethical and spiritual living through identification. Intrinsic (...)
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  30. Kraus’s Boethian Interpretation of Whitehead’s God.Rem B. Edwards - 1981 - Process Studies 11 (1):30-34.
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  31. Composition and the Cosmological Argument.Rem B. Edwards - 1968 - Mind 77 (305):115-117.
    This article argues that not all arguments from parts to wholes commit the informal logical fallacy of composition,and especially not the cosmological argument for God which moves from the contingent existence of all the parts of the cosmos to the contingent existence of the whole.
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  32.  14
    Review of Thomas J. Oord, The Uncontrolling Love of God. [REVIEW]Rem B. Edwards - 2015 - Process Studies 44 (2):299-303.
    Summary and brief critique of Oord's book.
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  33.  90
    On Being ‘Rational’ About Norms.Rem B. Edwards - 1967 - Southern Journal of Philosophy 5 (3):180-186.
    The theses of this paper i: I. that the attempt to found absolute norns on rationality presupposes the availability of a single universal absolute conception of rationality but that no such conception is available; and II. that any conception of rationality which might be available for justifying one's ultimate normative commitments is itself evaluative. “Rationality” itself is a value-laden concept, as are all its philosophical sub-divisions—logic, ethics, aesthetics, axiology, etc. Choosing ultimate value principles under conditions of freedom, enlightenment, and impartiality (...)
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  34.  87
    Thomas Nagel., Equality and Partiality. [REVIEW]Rem B. Edwards - 1994 - International Studies in Philosophy 26 (2):136-137.
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  35. How Process Theology Can Affirm Creation Ex Nihilo.Rem B. Edwards - 2000 - Process Studies 29 (1):77-96.
    Most process theologians have rejected the creation of the world out of nothing, holding that our universe was created out of some antecedent universe. This article shows how on process grounds, and with faithfulness to much of what Whitehead had to say, process theologians can and should affirm the creation of our universe out of nothing. Standard process objections to this are refuted.
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  36. God as a Single Processing Actual Entity.Rem B. Edwards - 2013 - Process Studies 42 (1):77-86.
    This article defends Marjorie Suchocki’s position against two main objections raised by David E. Conner. Conner objects that God as a single actual entity must be temporal because there is succession in God’s experience ofthe world. The reply is that time involves at least two successive occasions separated by perishing, but in God nothing ever perishes. Conner also objects that Suchocki’s personalistic process theism is not experiential but is instead theoretical and not definitive. The reply is that his dismissal of (...)
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  37.  80
    People and Their Worth: Uniting Process and Axiology.Rem B. Edwards - 2009 - Process Studies 38 (1):43-68.
    This article argues that process philosophy and Hartmanian formal axiology are natural allies that can contribute much to each other. Hartmanian axiology can bring much needed order and clarity to process thought about the definitions of “good,” “better,” and “best,” about what things are intrinsically good, and about the nature and value of unique, enduring, individual persons. Process thought can bring to axiology greater clarity about and emphasis on the relational and temporal features of human selfhood. The nature and significance (...)
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  38. The Human Self: An Actual Entity or a Society?Rem B. Edwards - 1975 - Process Studies 5 (3):195-203.
    This is a serious critique of Whitehead's epochal theory of time. It argues that human selves and perhaps all actual entities are in continuous concrescence, like Whitehead's God.
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  39.  78
    Discussion: The Truth and Falsity of Definitions.Rem B. Edwards - 1966 - Philosophy of Science 33 (1/2):76.
    This article examines several answers to the question, can lexical definitions be true or false.
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  40. The Human Self.Rem B. Edwards - 1975 - Process Studies 5 (3):195-203.
    This is a serious critque of Whitehead's "epochal theory of time." It argues that our human experience of time is more like Whitehead's divine continuous concrescence than it is like temporal atomism. It offers additional arguments against temporal atomism at either the human or divine levels, and arguments for conceiving selves at both the divine and human levels as actual entities.
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  41.  75
    Public Funding of Abortions and Abortion Counseling for Poor Women.Rem B. Edwards - 1997 - Advances in Bioethics 2:303.
    This article tries to show that commonplace economic, ethico-religious, anti-racist,and logical-consistency objections to public funding of abortions and abortion counseling for poor women are quite weak. By contrast, arguments appealing to basic human rights to freedom of speech, informed consent, protection from great harm, justice and equal protection under the law, strongly support public funding. Thus, refusing to provide abortions at public expense for women who cannot afford them is morally unacceptable and rationally unjustifiable, despite the opinions of former Presidents (...)
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  42.  46
    Tom Regan's Seafaring Dog and (Un) Equal Inherent Worth.Rem B. Edwards - 1993 - Between the Species 9 (4):231-235.
    Tom Regan's seafaring dog that is justifiably thrown out of the lifeboat built for four to save the lives of four humans has been the topic of much discussion. Critics have argued in a variety of ways that this dog nips at Regan's Achilles heel. Without reviewing previous discussions, with much of which I certainly agree, this article develops an unexplored approach to exposing the vulnerability of the position that Regan takes on sacrificing the dog to save the humans. It (...)
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  43. Intrinsic and Extrinsic Value and Valuation.Rem B. Edwards - 1979 - Journal of Value Inquiry 13 (2):133-143.
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  44.  23
    An Integral Investigation Into the Phenomenology and Neurophysiology of Christian Trinity Meditation.Stephen D. Edwards & David J. Edwards - 2012 - Hts Theological Studies 68 (1).
    This integral investigation explored phenomenological and neurophysiologic, individual and collective dimensions of Christian Trinitarian meditation experiences in a volunteer, convenience sample of 10 practicing Christians, 6 men and 4 women, with a mean age of 48 years and an age range from 21 to 85 years. Participants meditated for a minimum period of 15 minutes, during which neurophysiologic data in the form of electroencephalographic (EEG), electromyographic (EMG), blood volume pulse (BVP) and respiratory activity were recorded. A phenomenological analysis indicated that (...)
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  45. Is an Existential System Possible?Rem B. Edwards - 1985 - International Journal for Philosophy of Religion 17 (3):201 - 208.
    The article critiques Kierkegaard's understanding of an "existential system" and relates his theology to Classical and Process Theism.
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  46.  88
    Process Thought and the Spaciness of Mind.Rem B. Edwards - 1990 - Process Studies 19 (3):156-166.
    The process claim that matter is mentally infused and that mind or consciousness is spatially and temporally extended is explored. The views of Peirce, Whitehead, Hartshorne, Cobb, Ford and Griffin on the following questions are examined: If spacy, where are the occasions of human consciousness, how are they related to the brain, how large are they, and can they be externally perceived directly or with instruments? It is proposed that what is internally experienced as human consciousness is objectively identical with (...)
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  47.  17
    Contemplative Investigation Into Christ Consciousness with Heart Prayer and HeartMath Practices.Stephen D. Edwards & David J. Edwards - 2017 - Hts Theological Studies 73 (3).
    An exploratory pilot study with a small homogenous sample of Christian English speaking participants provided support for an alternative research hypothesis that a Christ consciousness contemplation with Heart Prayer of HeartMath techniques was significantly associated with increasing psychophysiological coherence, sense of coherence, spirituality and health perceptions. Participants described feelings of a peaceful place in oneness and connection with Christ. Integrative findings point towards Christ consciousness as an ultimately non-dual process of sensing vibrational resonance radiating from the human heart. Implications for (...)
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  48.  26
    Review Of: The Uncontrolling Love of God: An Open and Relational Account of Providence.Rem B. Edwards - 2015 - Process Studies 44 (2):299-303.
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  49.  13
    Communicating Hope with One Breath.Stephen D. Edwards - 2011 - Hts Theological Studies 67 (2).
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  50.  13
    An Empirical and Experiential Investigation Into the Contemplation of Joy.Stephen D. Edwards & David J. Edwards - 2018 - Hts Theological Studies 74 (1):1-7.
    The research was generally motivated by a dearth of studies on joy, and particularly inspired by a book of joy celebrating the inter-spiritual dialogue between the Dalai Lama and Desmond Tutu. Its aim was to investigate whether the direct contemplation of joy would be associated with improvements in psychophysiological coherence, spirituality and various positive emotions and feelings. Integrative quantitative and qualitative findings emerging from a small pilot study, including a convenience sample of six participants with a mean age of 42 (...)
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