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  1. István Aranyosi (2013). God, Mind, and Logical Space. Palgrave Macmillan.
    In God, Mind and Logical Space István Aranyosi takes the reader on a journey for the mind by revisiting the fundamental questions and the everlasting debates in philosophy of religion, ontology, and the philosophy of mind. The first part deals with issues in ontology, and the author puts forward a radical view according to which all thinkable objects and states of affairs have an equal claim to existence in a way that renders existence a relative notion. In the second part (...)
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  2. Dirk Baltzly (2003). Stoic Pantheism. 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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  3. Dirk Baltzly (2003). Stoic Pantheism. Sophia 42 (2):3-33.
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  4. Susanne Bobzien (2005). Early Stoic Determinism. Revue de Métaphysique et de Morale 4 (4):489-516.
    ABSTRACT: Although from the 2nd century BC to the 3rd AD the problems of determinism were discussed almost exclusively under the heading of fate, early Stoic determinism, as introduced by Zeno and elaborated by Chrysippus, was developed largely in Stoic writings on physics, independently of any specific "theory of fate ". Stoic determinism was firmly grounded in Stoic cosmology, and the Stoic notions of causes, as corporeal and responsible for both sustenance and change, and of effects as incorporeal and as (...)
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  5. Andrew Chignell & Dean Zimmerman (2012). Review: Saving God From Saving God. [REVIEW] Books and Culture 15 (3).
    Mark Johnston’s book, Saving God (Princeton University Press, 2010) has two main goals, one negative and the other positive: (1) to eliminate the gods of the major Western monotheisms (Judaism, Christianity, and Islam) as candidates for the role of “the Highest One”; (2) to introduce the real Highest One, a panentheistic deity worthy of devotion and capable of extending to us the grace needed to transform us from inwardly-turned sinners to practitioners of agape. In this review, we argue that Johnston’s (...)
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  6. F. C. Copleston (1946). Pantheism in Spinoza and the German Idealists. Philosophy 21 (78):42 - 56.
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  7. Caresse Cranwell (2010). Embracing Thanatos-in-Eros: Evolutionary Ecology and Panentheism. [REVIEW] Sophia 49 (2):271-283.
    If Panentheism’s core thesis, that God is in the world, is to animate a spiritual approach to life, then we have to account for the way in which God is in the destructive or thanative dimensions of life. From the perspective of evolutionary ecology the universe is imbued with creative and destructive energies. The creative drive can be termed eros as creation occurs through the expansion of relational unities, holons. The destructive drive is termed thanatos and is the drive to (...)
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  8. Benjamin D. Crowe (2008). On 'the Religion of the Visible Universe': Novalis and the Pantheism Controversy. British Journal for the History of Philosophy 16 (1):125 – 146.
    (2008). On ‘The religion of the visible Universe’: Novalis and the pantheism controversy. British Journal for the History of Philosophy: Vol. 16, No. 1, pp. 125-146.
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  9. Daniel A. Dombrowski (2009). A Platonic Philosophy of Religion: A Process Perspective. European Journal for Philosophy of Religion 1 (1):177 - 181.
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  10. Lewis S. Ford (1997). Pantheism Vs. Theism. The Monist 80 (2):286-306.
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  11. Marcus P. Ford (1979). Pluralistic Pantheism? Southern Journal of Philosophy 17 (2):155-161.
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  12. Peter Forrest (2010). Spinozistic Pantheism, the Environment and Christianity. 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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  13. Peter Forrest (1997). Pantheism and Science. The Monist 80 (2):307-319.
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  14. Richard Francks (1979). Omniscience, Omnipotence and Pantheism. Philosophy 54 (209):395 - 399.
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  15. Nancy Frankenberry (1993). Classical Theism, Panentheism, and Pantheism: On the Relation Between God Construction and Gender Construction. Zygon 28 (1):29-46.
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  16. Philippe Gagnon (2012). Raymond Ruyer, la Biologie Et la Théologie Naturelle [Raymond Ruyer, Biology, and Natural Theology]. 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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  17. Newton Garver (1971). Pantheism and Ontology In Wittgenstein's Early Work. Idealistic Studies 1 (3):269-277.
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  18. Joan Delaney Grossman (1995). Neo-Kantianism, Pantheism, and the Ego. Studies in East European Thought 47 (3-4):179 - 193.
  19. John W. Grula (2008). Pantheism Reconstructed: Ecotheology as a Successor to the Judeo-Christian, Enlightenment, and Postmodernist Paradigms. Zygon 43 (1):159-180.
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  20. R. Harwood (1999). Polytheism, Pantheism, and the Ontological Argument. Religious Studies 35 (4):477-491.
    I show that if the ontological argument is sound, it proves that a number of maximally great beings must exist. I show that maximal greatness does not imply uniqueness, that such beings can be omnipotent and yet not restrict each other's power, and that each must have its own separate stream of consciousness. I also show that attempts to unify the beings by unifying the streams of consciousness leads to a form of pantheism.
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  21. Paul Helm (1995). Pantheism: A Non-Theistic Concept of Deity By Michael P. Levine London and New York Routledge, 1994, Xii+388 Pp., £45.00. [REVIEW] Philosophy 70 (271):129-.
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  22. Grace M. Jantzen (1997). Feminism and Pantheism. The Monist 80 (2):266-285.
  23. Julie R. Klein (2003). The Question of Pantheism in the Second Objections to Descartes's Meditations. American Catholic Philosophical Quarterly 77 (3):357-379.
    Through a close analysis of texts from the Second Objections and Replies to the Meditations, this article addresses the tension between the pursuit of certainty and the preservation of divine transcendence in Descartes’s philosophy. Via a hypothetical “atheist geometer,” the Objectors charge Descartes with pantheism. While the Objectors’ motivations are not clear, the objection raises provocative questions about the relation of the divine and the human mind and about the being of created or dependent entities inDescartes’s metaphysics. Descartes contends that (...)
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  24. David Knight (2000). Higher Pantheism. Zygon 35 (3):603-612.
    Romantic sensibility and political necessity led Humphry Davy, Britain's most prominent scientist in the first quarter of the nineteenth century, to pantheism: nature worship, involving for him a fervent belief in the immortality of the soul. Rapt with a vision of sublimity, from mountain tops or balloons, men of science in succeeding generations also found in pantheism a reason for their vocation and a way of making sense of their world. It should be seen as an alternative both to active (...)
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  25. Mary Lenzi (1997). Platonic Polypsychic Pantheism. The Monist 80 (2):232-250.
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  26. John Leslie (1997). A Neoplatonist's Pantheism. The Monist 80 (2):218-231.
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  27. Michael Levine, Pantheism. Stanford Encyclopedia of Philosophy.
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  28. Michael Levine (1984). Why Traditional Theism Does Not Entail Pantheism. Sophia 23 (2):13-20.
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  29. Michael P. Levine (1994). Pantheism, Theism and the Problem of Evil. International Journal for Philosophy of Religion 35 (3):129 - 151.
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  30. Michael P. Levine (1992). Monism and Pantheism. Southern Journal of Philosophy 30 (4):95-110.
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  31. Michael P. Levine (1992). Pantheism, Substance and Unity. International Journal for Philosophy of Religion 32 (1):1 - 23.
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  32. Michael P. Levine (1986). More on “Does Traditional Theism Entail Pantheism?”. International Journal for Philosophy of Religion 20 (1):31 - 35.
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  33. W. J. Mander (2007). Theism, Pantheism, and Petitionary Prayer. Religious Studies 43 (3):317-331.
    Theists typically think it appropriate to pray to God in the hope that He will thereby intervene in affairs. On the other hand, such prayer is often held to be quite inappropriate for pantheists; a view endorsed by many pantheists themselves. This paper argues for the exact opposite of these positions. It is maintained not only that pantheism can make sense of petitionary prayer but that, despite initial appearances to the contrary, classical theism can not.
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  34. William J. Mander (2000). Omniscience and Pantheism. Heythrop Journal 41 (2):199–208.
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  35. Dermot Moran (1990). Pantheism From John Scottus Eriugena to Nicholas of Cusa. American Catholic Philosophical Quarterly 64 (1):131-152.
  36. Gregory Nixon (2010). Hollows of Memory: From Individual Consciousness to Panexperientialism & Beyond. QuantumDream, Inc..
    The question under discussion is metaphysical and truly elemental. It emerges in two aspects – how did we come to be conscious of our own existence, and, as a deeper corollary, do existence and awareness necessitate each other? I am bold enough to explore these questions and I invite you to come along; I make no claim to have discovered absolute answers. However, I do believe I have created here a compelling interpretation. You’ll have to judge for yourself.
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  37. Graham Oppy, Mereological Ontological Arguments and Pantheism (19??).
    The status of premise 1 is controversial: friends of two dimensional modal logic (and others) will be reluctant to grant that the proposition that I exist is both contingent and knowable a priori (even by me). Instead, they will insist that all that I know a priori is that the sentence "I exist" expresses some true proposition or other when I token it. But, of course, even that will suffice for the purposes of the argument. Provided that I know a (...)
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  38. Graham Oppy (1997). Pantheism, Quantification and Mereology. The Monist 80 (2):320-336.
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  39. Graham Oppy (1997). Pantheism, Quantification and Mereology. The Monist 80 (2):320-336.
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  40. William Rowe (2007). Does Panentheism Reduce to Pantheism? A Response to Craig. International Journal for Philosophy of Religion 61 (2):65 - 67.
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  41. T. L. S. Sprigge (1997). Pantheism. The Monist 80 (2):191-217.
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  42. Eric Steinhart (2004). Pantheism and Current Ontology. Religious Studies 40 (1):63-80.
    Pantheism claims: (1) there exists an all-inclusive unity; and (2) that unity is divine. I review three current and scientifically viable ontologies to see how pantheism can be developed in each. They are: (1) materialism; (2) Platonism; and (3) class-theoretic Pythagoreanism. I show how each ontology has an all-inclusive unity. I check the degree to which that unity is: eternal, infinite, complex, necessary, plentiful, self-representative, holy. I show how each ontology solves the problem of evil (its theodicy) and provides for (...)
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  43. G. J. Stokes (1895). Gnosticism and Modern Pantheism. Mind 4 (15):320-333.
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  44. W. S. Urquhart (1919/1981). Pantheism and the Value of Life in Indian Philosophy: With a Reference to Western Philosophy. Ajay Book Service.
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  45. W. S. Urquhart (1911). The Fascination of Pantheism. International Journal of Ethics 21 (3):313-326.
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  46. Daniel von Wachter (2011). Review Of: Mark Johnston, Saving God: Religion After Idolatry. [REVIEW] Dialectica 65:286-292.
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  47. Daniel von Wachter (2011). Saving God: Religion After Idolatry – By Mark Johnston. [REVIEW] Dialectica 65 (2):286-292.
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  48. Harold W. Wood Jr (1985). Modern Pantheism as an Approach to Environmental Ethics. Environmental Ethics 7 (2):151-163.
    While philosophers debate the precise articulation of philosophical theory to achieve a desirable change in environmental attitudes, they may be neglecting the fountainhead of social change. Insofar as ordinary people are concemed, it is religion which is the greatest factor in determining morality. In order to achieve an enlightened environmental ethics, we need what can only be termed a “religious experience.” While not denying the efficacy of other religious persuasions, I explore the contribution of an informed modem Pantheism to environmental (...)
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