Results for 'Judaism and Process Theology'

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  1. 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 (...)
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  2. 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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  3.  50
    Recension: Morales X., La relativité de Dieu. La contribution de la Process Theology à la théologie trinitaire, coll. Théologies, Paris, Cerf, 2017". [REVIEW]Alejandro Pérez - 2018 - Nouvelle Revue Théologique 1:166.
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  4.  26
    The Talmudist Enlightenment: Talmudic Judaism’s Confrontational Rational Theology.Menachem Fisch - 2020 - European Journal for Philosophy of Religion 12 (2):37-63.
    Robert Brandom's "The Pragmatist Enlightenment" describes the advent of American pragmatism as signaling a sea-change in our understanding of human reason away from the top-down Euclidian models of reasoning, warrant and knowledge inspired by the physical sciences, toward the far more bottom-up, narrative, inherently fallible and dialogical forms of reasoning of the life and human sciences. It is against this backdrop that Talmudic Judaism emerges not only as an early anticipation of the pragmatist enlightenment, but as going a substantial (...)
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  5.  87
    L'etica del Novecento. Dopo Nietzsche.Sergio Cremaschi - 2005 - Roma RM, Italia: Carocci.
    TWENTIETH-CENTURY ETHICS. AFTER NIETZSCHE -/- Preface This book tells the story of twentieth-century ethics or, in more detail, it reconstructs the history of a discussion on the foundations of ethics which had a start with Nietzsche and Sidgwick, the leading proponents of late-nineteenth-century moral scepticism. During the first half of the century, the prevailing trends tended to exclude the possibility of normative ethics. On the Continent, the trend was to transform ethics into a philosophy of existence whose self-appointed task was (...)
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  6.  56
    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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  7.  28
    God and Process.Rem B. Edwards - 1992 - In Logic, God and Metaphysics. Dordrecht, The Netherlands: pp. 41-57.
    This article argues against Bowman Clarke's attempt to eliminate futurity from the God of Process.
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  8. Whitehead & the Elusive Present: Process Philosophy's Creative Core.Gregory M. Nixon - 2010 - Journal of Consciousness Exploration and Research 1 (5):625-639.
    Time’s arrow is necessary for progress from a past that has already happened to a future that is only potential until creatively determined in the present. But time’s arrow is unnecessary in Einstein’s so-called block universe, so there is no creative unfolding in an actual present. How can there be an actual present when there is no universal moment of simultaneity? Events in various places will have different presents according to the position, velocity, and nature of the perceiver. Standing against (...)
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  9. On the Complementarity of Judaism and Christianity.Richard Oxenberg - 2017 - Interreligious Insight 15 (2):46-57.
    I write as a Jew who has come to see the Jewish and Christian religious movements as complementary, at least as each may be ideally envisioned. This complementarity does not entail the ‘supersession’ of Judaism or the negation of Judaism. It does not in any way imply that Jews should abandon Judaism. On the contrary, rightly seen it can lead to a greater affirmation of Judaism and of the teachings at Judaism's heart. In this article (...)
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  10. A Copernican Revolution in Science and Religion Towards a Third Millennium Spirituality:The Entangled State of God and Humanity.Peter B. Todd - forthcoming - Symposium Conference Paper, C. G. Jung Society of Melbourne, May 21, 2016.
    As the title, The Entangled State of God and Humanity suggests, this lecture dispenses with the pre-Copernican, patriarchal, anthropomorphic image of God while presenting a case for a third millennium theology illuminated by insights from archetypal depth psychology, quantum physics, neuroscience and evolutionary biology. It attempts to smash the conceptual barriers between science and religion and in so doing, it may contribute to a Copernican revolution which reconciles both perspectives which have been apparently irreconcilable opposites since the sixteenth century. (...)
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  11. Process Philosophy: Via Idearum or Via Negativa?Anderson Weekes - 2004 - In Michel Weber (ed.), After Whitehead: Rescher on Process Metaphysics. Frankfort: Ontos. pp. 223-266.
    Nicholas Rescher’s way of understanding process philosophy reflects the ambitions of his own philosophical project and commits him to a conceptually ideal interpretation of process. Process becomes a transcendental idea of reflection that can always be predicated of our knowledge of the world and of the world qua known, but not necessarily of reality an sich. Rescher’s own taxonomy of process thinking implies that it has other variants. While Rescher’s approach to process philosophy makes it (...)
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  12. 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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  13. 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 (...)
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  14.  29
    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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  15. "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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  16. Teilhard and Other Modern Thinkers on Evolution, Mind, and Matter.Peter B. Todd - 2013 - Teilhard Studies (66):1-22.
    In his The Phenomenon of Man, Pierre Teilhard de Chardin develops concepts of consciousness, the noosphere, and psychosocial evolution. This paper explores Teilhard’s evolutionary concepts as resonant with thinking in psychology and physics. It explores contributions from archetypal depth psychology, quantum physics, and neuroscience to elucidate relationships between mind and matter. Teilhard’s work can be seen as advancing this psychological lineage or psychogenesis. That is, the evolutionary emergence of matter in increasing complexity from sub-atomic particles to the human brain and (...)
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  17. Epistemics of Divine Reality: An Argument for Rational Fideism.Domenic Marbaniang - 2007 - Dissertation, ACTS Academy of Higher Education
    Epistemic approaches towards understanding ultimate reality proceed chiefly via the rational, the empirical, and the fideistic way, each yielding a theological view consistent to the approach chosen. Rational theologies tend to be ultimately monist in nature, while empirical theologies are pluralistic, e.g. polytheism. Fideism has its dangers as well where blind faith only hampers scientific research. However, Indian philosophy has suggested few criteria for verifying a source of authoritative testimony. This dissertation investigates why an authentic revelation would solve the ultimate (...)
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  18. Being-Towards-Life and Being-Towards-Death: Heidegger and the Bible on the Meaning of Human Being.Richard Oxenberg - 2015
    This work is a revised version of my dissertation, originally presented in 2002. It explores questions of God and faith in the context of Martin Heidegger's phenomenological ontology, as developed in Being and Time. One problem with traditional philosophical approaches to the question of God is their tendency to regard God's existence as an objective datum, which might be proven or disproven through logical argumentation. Since Kant, such arguments have largely been dismissed as predicated on a priori assumptions whose legitimacy (...)
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  19.  33
    Is There a Jewish Theology or Not?Steven Maimes - 2013
    Nearly half of the modern Jews do not believe in God. They have no Jewish theology and perhaps have lost the essence of Judaism for lack of faith. For the Jewish believers in God, Jewish theology is alive and can and should be discussed more often.
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  20. Philosophical Ruminations About Embryo Experimentation with Reference to Reproductive Technologies in Jewish “Halakhah”.Piyali Mitra - 2017 - IAFOR Journal of Ethics, Religion and Philosophy 3 (2):5-19.
    The use of modern medical technologies and interventions involves ethical and legal dilemmas which are yet to be solved. For the religious Jews the answer lies in Halakhah. The objective of this paper is to unscramble the difficult conundrum possessed by the halakhalic standing concerning the use of human embryonic cell for research. It also aims to take contemporary ethical issues arising from the use of technologies and medical advances made in human reproduction and study them from an abstract philosophical (...)
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  21. Reconstructing Aquinas's Process of Abstraction.Liran Shia Gordon - 2018 - Heythrop Journal 59 (4):639-652.
    Aquinas’s process of abstraction of the particular thing into a universal concept is of pivotal importance for grounding his philosophy and theology in a natural framework. Much has been said and written regarding Aquinas’s doctrine of abstraction, yet recent studies still consider it to be ‘nothing more than a kind of magic.’ This problematic claim is not without foundation, for in trying to understand exactly how this process works, we are constantly faced with an unbridgeable abyss and (...)
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  22.  86
    Toward Jewish-Christian Reconciliation: Some Theological Reflections.Richard Oxenberg - 2009 - Interreligous Insight 7 (4).
    Both Christianity and Judaism have their basis in the Torah, the five central books of the Hebrew Bible that culminate in the revelation at Sinai. This very commonality, potentiality a source of mutual respect and concord, has played itself out, in the two thousand years since the advent of Christianity, in a disastrous rivalry of interpretation. Christians have interpreted their own religion in such a manner as to disallow the separate legitimacy of Judaism. Jews, in response, have often (...)
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  23. Hegel and Whitehead: In Search for Sources of Contemporary Versions of Panentheism in the Science-Theology Dialogue.Mariusz Tabaczek - 2013 - Theology Nad Science 11 (2):143-161.
    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 (...)
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  24. Raymond Ruyer, la Biologie Et la Théologie Naturelle [Raymond Ruyer, Biology, and Natural Theology].Philippe Gagnon - 2012 - In Ronny Desmet & Michel Weber (eds.), Chromatikon VIII: Annales de la philosophie en procès — Yearbook of Philosophy in Process. Éditions Chromatika.
    This is the outline: Introduction : le praticien d’une science-philosophie; Épiphénoménisme retourné et subjectivité délocalisée; Dieu est-il jamais inféré par la science ?; La question du panthéisme; Le pilotage axiologique et la parabole mécaniste; L'unité domaniale comme ce qui reste en dehors de la science.
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  25.  22
    La Legge E Il Volto di Dio: La Rivelazione Sul Sinai Nella Letteratura Ebraica E Cristiana.Federico Dal Bo - 2004 - Giuntina.
    L'antigiudaismo cristiano è essenzialmente la credenza che il popolo ebraico debba rinunciare alla propria fede e convertirsi al cristianesimo. In questo testo viene studiata la prima forma sistematica di antigiudaismo sviluppata in termini filosofici e teologici da Agostino d'Ippona. Alla luce dell'analisi filosofica sembra che l'avversione di Agostino per la fede ebraica si fondi su un'autentica rimozione della specificità del popolo eletto, della Legge e della Rivelazione sul Sinai.
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  26. The Discussion of Evil in Christianity.Subhasis Chattopadhyay - 2013 - Prabuddha Bharata or Awakened India 118 (9):540-542.
    This is a study in theodicy (the Christian Problem of Evil).
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  27. Spirituality as a Subject of Academic Studies in Continental Theology of the Twentieth Century.Petr Mikhaylov - 2015 - European Journal for Philosophy of Religion 7 (2):193--207.
    I examine mystical experience through the history of European religious thought, its modern state, and different spiritual practices of the Patristic epoch. The survey gives some definitions: mystical experience is situated in the field of spirituality along with practices of its acquisition -- ascetics; and the fruits of it -- theology and doctrine. The second part of the article is devoted to a wide field of Christian texts as a representative example of the same experience of the crystallization of (...)
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  28. The Resurrection in Judaism and Christianity According to the Hebrew Torah and Christian Bible.Scott Vitkovic - 2019 - INTCESS 2019 - 6th International Conference on Education and Social Sciences, 4-6 February 2019 - Dubai, UAE.
    This research outlines the concept of resurrection from the ancient Hebrew Torah to Rabbinic Judaism and Christianity according to authoritative and linguistically accurate scriptures accompanied by English translations. Although some contemporary scholars are of the opinion that resurrection is vaguely portrayed in the Hebrew Torah, our research into the ancient texts offers quotes and provides proofs to the contrary. With the passing time, the concept of the resurrection grew even stronger and became one of the most important doctrines of (...)
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  29. 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 (...)
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  30.  53
    The Philosophical Writings of Prémontval.Lloyd Strickland - 2018 - Lexington Books.
    In this volume, Lloyd Strickland makes the key philosophical writings of maverick Enlightenment philosopher André-Pierre Le Guay de Prémontval available in English for the first time. His writings contain many provocative ideas and arguments, and anticipate modern developments such as open theism, process theology, and animal theodicy.
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  31. "Que reste-t-il de la théologie à l'âge électronique ? Valeur et cybernétique axiologique chez Raymond Ruyer" [What is left of Theology in the Electronic Age? Value and Axiological Cybernetics in Raymond Ruyer].Philippe Gagnon - 2013 - In Chromatikon Ix: Annales de la Philosophie En Procès — Yearbook of Philosophy in Process, M. Weber & V. Berne. pp. 93-120.
    This is the outline: Introduction — La question de la cybernétique et de l'information — Une « pensée du milieu » — Cybernétique et homologie — Une théorie de l'apprentissage — L'information vue de l'autre côté — Champ et domaine unitaire — La thèse des « autres-je » — Le passage par l'axiologie — La rétroaction vraie — L'ontologie de Ruyer — Le bruissement de l'être même.
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  32.  52
    Becoming-Religion: Re-/Thinking Religion with AN Whitehead and Keiji Nishitani.Kenneth Masong - 2013 - Budhi: A Journal of Ideas and Culture 17 (2):1-26.
    For Whitehead and Nishitani, a rethinking of religion necessitates a rethinking of the metaphysics that underlie one’s concept of religion. The dynamism of religion is unveiled only within the metaphysical grounding of an ontology that accommodates the philosophical preference of “becoming” as an ultimate category of reality. The novelty of Whitehead’s theory of religion lies in the process metaphysics that it presupposes. For him, religion, like the whole of reality, is inherently developing and evolving. What Nishitani offers is a (...)
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  33. 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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  34.  34
    Review of Cultivating Virtue: Perspectives From Philosophy, Theology, and Psychology. [REVIEW]Subhasis Chattopadhyay - 2020 - Prabuddha Bharata or Awakened India 125 (6):522-24.
    This is a review of a book which in today's COVID 19 world takes up issues which could have been neglected as meant only for scholars when this book was published. Now with homeschooling and social distancing and race relations going for a toss all over the world; we need to relook virtue and how to cultivate that in our lives and in our children. This review looks at the philosophical, theological and psychological qualia of virtue. For instance, this reviewer (...)
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  35.  73
    Mística del Logos y contemplación del Padre en Orígenes. Aproximaciones desde el comentario a Juan.Fernando Soler - 2018 - Teología y Vida 59 (4):503-518.
    The article explores critical elements to understand how Origen elaborates his mystical theology in his Commentary on John. The spiritual progress process implies that rational beings are guided, by God’s Logos, from the practical life to the theoretical one becoming son or daughter of God, in the likeness of the Logos. This process aims at knowing the Father as he is known by the Logos. The article has two parts: 1. The Father’s presence, through the Logos, in (...)
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  36. Intelligent Design: The Original Version.Francisco J. Ayala - 2003 - Theology and Science 1 (1):9-32.
    William Paley ( Natural Theology , 1802) developed the argument-from-design. The complex structure of the human eye evinces that it was designed by an intelligent Creator. The argument is based on the irreducible complexity ("relation") of multiple interacting parts, all necessary for function. Paley adduces a wealth of biological examples leading to the same conclusion; his knowledge of the biology of his time was profound and extensive. Charles Darwin’s Origin of Species is an extended argument demonstrating that the "design" (...)
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  37. Analytic Theology and Analytic Philosophy of Religion: What's the Difference?Max Baker-Hytch - 2016 - Journal of Analytic Theology 4:347-361.
    Analytic theology is often seen as an outgrowth of analytic philosophy of religion. It isn’t fully clear, however, whether it differs from analytic philosophy of religion in some important way. Is analytic theology really just a sub-field of analytic philosophy of religion, or can it be distinguished from the latter in virtue of fundamental differences at the level of subject matter or metholodology? These are pressing questions for the burgeoning field of analytic theology. The aim of this (...)
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  38.  32
    Spinoza and Judaism in the French Context: The Case of Milner's Le Sage Trompeur.Jack Stetter - 2020 - Modern Judaism - A Journal of Jewish Ideas and Experience 40 (2):227-255.
    Jean-Claude Milner’s Le sage trompeur (2013), a controversial recent piece of French Spinoza literature, remains regrettably understudied in the English-speaking world. Adopting Leo Strauss’ esoteric reading method, Milner alleges that Spinoza dissimulates his genuine analysis of the causes of the persecution and survival of the Jewish people within a brief “manifesto” found at the end of the Tractatus Theologico-Politicus (TTP), Chapter 3. According to Milner, Spinoza holds that the Jewish people themselves are responsible for the hatred of the Jewish people, (...)
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  39.  48
    Why the World Needs Negative Political Theology.David Newheiser - 2020 - Modern Theology 36 (1):5-12.
    Some theorists argue that religion relates to politics in one of two ways: either it asserts its authority over the public sphere or it withdraws from the world in preference for spiritual concerns. In response, this special issue offers an expanded vision of what political theology can contribute to public reflection. Against those who appropriate divine authority in support of a given regime, Jewish and Christian negative theology argues that God is radically elusive. Where resistance movements sometimes struggle (...)
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  40.  47
    Desacralizing Political Theology: Dionysius the Areopagite and Giorgio Agamben.David Newheiser - 2020 - Modern Theology 36 (1):76-89.
    Giorgio Agamben argues that Christian thought provides the paradigm of modern governmental power, which reinforces mundane government by investing it with glory. Agamben claims that Dionysius the Areopagite exemplifies this structure; in his view, Dionysian negative theology serves to sacralize ecclesiastical power. In response, I argue that Dionysius desacralizes every authority, affirming that some things are sacred even as he subjects that affirmation to thoroughgoing critique. Against both dogmatic adherence and pure profanation, Dionysius models a politics that draws on (...)
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  41. Normative Political Theology as Intensified Critique.David Newheiser - 2018 - Political Theology 19 (8):669-674.
    Some theorists are suspicious of normative political theology because they believe it undermines critical rationality. In my view, these theorists neglect theological traditions that resist dogmatism through intensified critique. Because authoritarian dogma is not unique to religion, theology offers sophisticated techniques that may be useful for those who are not themselves religious. A normative theology that intensifies critique represents a valuable resource for political reflection, and not only for the faithful.
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  42.  63
    Toward an Analytic Theology of Liberation.Sameer Yadav - forthcoming - In Michelle Panchuk & Michael C. Rea (eds.), Marginalized Identities, Peripheral Theologies: Expanding Conversations in Analytic Theology. New York, NY, USA:
    The open secret of analytic philosophy of religion since its 20th century revival has been that it is for the most part a revival of philosophical theology, and particularly Christian philosophical theology. More recently, Christian analytic philosophers and theologians sympathetic to them have transformed this open secret into a research program by explicitly thematizing the use of analytic philosophical tools for the particular work of Christian theology. Dubbing this work as “analytic theology” (AT) Oliver Crisp and (...)
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  43. Between Barth and Wittgenstein: On the Availability of Hans Frei's Later Theology.Jason A. Springs - 2007 - Modern Theology 23 (3):393-413.
    This paper explores the “cultural-linguistic” dimensions of Hans Frei’s theology. I make the case that several of the pragmatic and sociological concerns usually identified as distinctive marks of Frei’s later theology of the 1980s are, in fact, central to his work as far back as the early 1960s. Moreover, I demonstrate that such “cultural-linguistic” insights present important continuous threads in the development of his theology from early to late. Attending to this dimension illuminates the trajectory of Frei’s (...)
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  44. Ontologically Significant Aggregation: Process Structural Realism (PSR).Joseph E. Earley - 2008 - In Weber (ed.), Handbook of Whiteheadian Process Thought. De Gruyter. pp. 2--179.
    Combinations of molecules, of biological individuals, or of chemical processes can produce effects that are not simply attributable to the constituents. Such non-redundant causality warrants recognition of those coherences as ontologically significant whenever that efficacy is relevant. With respect to such interaction, the effective coherence is more real than are the components. This ontological view is a variety of structural realism and is also a kind of process philosophy. The designation ‘process structural realism’ (PSR) seems appropriate.
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  45.  62
    Review of Kierkegaard and the Staging of Desire: Rhetoric and Performance in a Theology of Eros. By Carl S. Hughes. [REVIEW]Martijn Boven - 2015 - Literature and Theology 29:469–472.
    In Kierkegaard and the Staging of Desire: Rhetoric and Performance in a Theology of Eros Carl S. Hughes develops an original approach to Søren Kierkegaard’s religious writings. As is well known, Kierkegaard published these religious writings under his own name. Some interpreters take this to mean that he no longer relies on the poetics of indirect communication that underlies his pseudonymous works. According to them, the religious writings finally formulate Kierkegaard’s true views in a direct and unambiguous way. Others (...)
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  46.  50
    Theology and the Secular.David Newheiser - 2016 - Political Theology 17:378-89.
    Sarah Coakley’s God, Sexuality, and the Self constitutes a major intervention in the debate over the role of religion in the modern world. Coakley criticizes Christians who reject modernity altogether, arguing that Christian thought should remain in conversation with secular sources. At the same time, she claims that only theology can solve difficulties of widespread concern - for instance, concerning gender and sexuality. Where this suggests that theology is still superior, I argue that the strict distinction Coakley draws (...)
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  47.  85
    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 (...)
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  48.  67
    Process Thought as a Heuristic for Investigating Consciousness.Anderson Weekes & Michel Weber - 2010 - In Michel Weber & Anderson Weekes (eds.), Process Approaches to Consciousness in Psychology, Neuroscience, and Philosophy of Mind. Albany: State University of New York Press. pp. 37-56.
    The authors argue that the consciousness debate inhabits the same problem space today as it did in the 17th century. They attribute the lack of progress to a mindset still polarized by Descartes’ real distinction between mind and body, resulting in a standoff between humanistic and scientistic approaches. They suggest that consciousness can be adequately studied only by a multiplicity of disciplines so that the paramount problem is how to integrate diverse disciplinary perspectives into a coherent metatheory. Process philosophy (...)
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  49. Parental Rights and Due Process.Donald C. Hubin - 1999 - The Journal of Law and Family Studies 1 (2):123-150.
    The U.S. Supreme Court regards parental rights as fundamental. Such a status should subject any legal procedure that directly and substantively interferes with the exercise of parental rights to strict scrutiny. On the contrary, though, despite their status as fundamental constitutional rights, parental rights are routinely suspended or revoked as a result of procedures that fail to meet even minimal standards of procedural and substantive due process. This routine and cavalier deprivation of parental rights takes place in the context (...)
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  50. Neuroscience, Spiritual Formation, and Bodily Souls: A Critique of Christian Physicalism.Brandon Rickabaugh & C. Stephen Evans - 2018 - In R. Keith Loftin & Joshua Farris (eds.), Christian Physicalism? Philosophical Theological Criticisms. Lanham: Lexington. pp. 231-256.
    The link between human nature and human flourishing is undeniable. "A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit" (Matt. 7:18). The ontology of the human person will, therefore, ground the nature of human flourishing and thereby sanctification. Spiritual formation is the area of Christian theology that studies sanctification, the Spirit-guided process whereby disciples of Jesus are formed into the image of Jesus (Rom. 8:28-29; 2 Cor. 3:18; 2 Peter 3:18). Until the (...)
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