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  1. Douglas R. Anderson (2001). Emphatics (Review). [REVIEW] Journal of Speculative Philosophy 15 (4):321-323.
    To read any book by Paul Weiss is to enter into an ongoing philosophical discussion. Emphatics is no exception. Here Weiss takes up some issues from previous work but from a new angle of vision. Much of what he says also moves beyond the content of earlier writings, which is as it should be. "A creative, systematic philosopher," Weiss says, "is somewhat like a poet rewriting a long poem, preserving some parts of earlier versions in later ones. What has been (...)
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  2. Leslie Armour (1992). Logic and Experience in Whitehead's Metaphysics. Process Studies 21 (4):203-218.
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  3. Harald Atmanspacher, Vi. Reflections on Process and Persons.
    This contribution reflects on Nicholas Rescher's discussion of “process and persons” in his book Process Metaphysics. Its main purposes are to offer conceptual commentary on some of Rescher's terms, and to suggest some options for process thinking more radical than Rescher's, partly motivated by recent developments in science and philosophy. First, a brief analysis of the relation between process and time is presented, emphasizing irreversibility and temporal holism as crucial for a processual worldview. Second, instability and transiency are introduced as (...)
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  4. G. B. Bagci (2009). Ghirardi-Rimini-Weber Collapse Theory and Whiteheadian Process Philosophy. Process Studies 38 (2):368-393.
    There have been many attempts to undertand the connections between quantum theory and Whiteheadian process philosophy. However, due to the ontological considerations, it is very important to specify which interpretation of quantum theory one embraces before inquiring into the details of Whitehead`s philosophy of organism. In this article, I argue that Ghirardi-Rimini-Weber (GRW) collapse interpretation of quantum theory serves as a suitable point of departure for future endeavors. Comparisons with many-worlds interpretation and decoherence approach have also been provided.
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  5. Chung-Hyun Baik (2012). “Ontology and Epistemology in Contemporary Discussions on the Relation Between the Immanent Trinity and the Economic Trinity”. Process Studies 40 (1):201-202.
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  6. Jonas Barciauskas (2000). Landscapes of Wisdom: In Search of a Spirituality of Knowing. Upa.
    Landscapes of Wisdom seeks wisdom in contemporary thought. The author, as scholar, and seeker, examines scientific, religious and literary writings, to synthesize a way of knowing accessible to the modern mind, an intellectual path meeting the challenge of science with an equally universal message that speaks of the world and its workings, but also of transcendence and the deepest core of human experience.
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  7. Burcu Baykan (2015). Into the Body of Another: Strange Couplings and Unnatural Alliances of "Harlequin Coat". In Matthew Causey Emma Meehan (ed.), Through the Virtual, Toward the Real: The Performing Subject in the Space of Technology. Palgrave Macmillan 17-33.
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  8. John B. Bennett (1985). Process Theology as Political Theology. Process Studies 14 (3):189-192.
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  9. Mark Bickhard (2011). Some Consequences (and Enablings) of Process Metaphysics. Axiomathes 21 (1):3-32.
    The interactivist model has explored a number of consequences of process metaphysics. These include reversals of some fundamental metaphysical assumptions dominant since the ancient Greeks, and multiple further consequences throughout the metaphysics of the world, minds, and persons. This article surveys some of these consequences, ranging from issues regarding entities and supervenience to the emergence of normative phenomena such as representation, rationality, persons, and ethics.
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  10. Mark H. Bickhard (2009). The Interactivist Model. Synthese 166 (3):547 - 591.
    A shift from a metaphysical framework of substance to one of process enables an integrated account of the emergence of normative phenomena. I show how substance assumptions block genuine ontological emergence, especially the emergence of normativity, and how a process framework permits a thermodynamic-based account of normative emergence. The focus is on two foundational forms of normativity, that of normative function and of representation as emergent in a particular kind of function. This process model of representation, called interactivism, compels changes (...)
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  11. Mark H. Bickhard (2004). Part II: Applications of Process-Based Theories: Process and Emergence: Normative Function and Representation. [REVIEW] Axiomathes 14 (1-3):121-155.
    Kim's argument appears to render causally efficacious emergence impossible: Hume's argument appears to render normative emergence impossible, and, in its general form, it precludes any emergence at all. I argue that both of these barriers can be overcome, and, in fact, that they each constitute reductions of their respective underlying presuppositions. In particular, causally efficacious ontological emergence can be modeled, but only within a process metaphysics, thus avoiding Kim's argument, and making use of non-abbreviatory forms of definition, thus avoiding Hume's (...)
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  12. Irving Biederman (2003). On the Relation Between Kanizsa's Bias Towards Convexity and the Gestaltists Prägnanz From the Perspective of Current in Shape Recognition. Axiomathes 13 (3-4):329-346.
    What is the relation between Kanizsa's bias towards convexity and the Gestaltists' demonstrations that perceptual organization obeys a principle of pragnänz, or simplicity? Why should either kind of bias exist? Textbook accounts assign no functional role for these biases. Geon theory (Biederman 1987) proposes that we can understand these biases in terms of fundamental processes by which complex objects are decomposed into convex (or singly concave) regions at points of matched cusps according to the transversality regularity (Hoffman and Richards 1985). (...)
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  13. Peter Binns (1994). Integrity, Boundary and the Ecology of Personal Processes. Royal Institute of Philosophy Supplement 37:83-.
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  14. Douglas Browning (1965). Philosophers of Process. New York, Random House.
    This book is intended to fill the need for a single volume of primary texts in this area.
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  15. Godehard Brüntrup (2010). 3.5-Dimensionalism and Survival. A Process-Ontological Approach. In Georg Gasser (ed.), Personal Identity and Resurrection. How Do We Survive Our Death? Ashgate 67-85.
    A slightly abbreviated English version of the German paper on personal identity and resurrection.
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  16. Godehard Brüntrup (2010). 3,5-Dimensionalismus und Überleben: ein prozess-ontologischer Ansatz. In Godehard Brüntrup, Matthias Rugel & Maria Schwartz (eds.), Auferstehung des Leibes - Unsterblichkeit der Seele. 245-268.
    Paper on personal identity and the possibility of survival within a framework of a process-oriented metaphysics that combines elements of four-dimensionalism and three-dimensionalism.
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  17. Marc Champagne (2015). A Less Simplistic Metaphysics: Peirce’s Layered Theory of Meaning as a Layered Theory of Being. Sign Systems Studies 43 (4):523–552.
    This article builds on C. S. Peirce’s suggestive blueprint for an inclusive outlook that grants reality to his three categories. Moving away from the usual focus on (contentious) cosmological forces, I use a modal principle to partition various ontological layers: regular sign-action (like coded language) subsumes actual sign-action (like here-and-now events) which in turn subsumes possible sign-action (like qualities related to whatever would be similar to them). Once we realize that the triadic sign’s components are each answerable to this asymmetric (...)
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  18. Philip Clayton (2010). Something New Under the Sun: Forty Years of Philosophy of Religion, with a Special Look at Process Philosophy. [REVIEW] International Journal for Philosophy of Religion 68 (1):139-152.
    Looking back over the last 40 years of work in the philosophy of religion provides a fascinating vantage point from which to assess the state of the discipline today. I describe central features of American philosophy of religion in 1970 and reconstruct the last 40 years as a progression through four main stages. This analysis offers an overarching framework from which to examine the major contributions and debates of process philosophy of religion during the same period. The major thinkers, topics, (...)
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  19. Ramona Cormier (1975). Process and the Escape From Nihilism. Tulane Studies in Philosophy 24:1-11.
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  20. F. D. D. (1974). Two Process Philosophers. Review of Metaphysics 28 (1):121-122.
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  21. Cornelis de Waal (2004). Process Pragmatism. Newsletter of the Society for the Advancement of American Philosophy 32 (98):77-78.
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  22. James Wayne Dye (1974). Heraclitus and the Future of Process Philosophy. Tulane Studies in Philosophy 23:13-31.
  23. T. L. E. (1977). Studies in Process Philosophy II. Review of Metaphysics 31 (1):130-130.
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  24. W. G. E. (1964). Philosophy in Process. Review of Metaphysics 17 (3):483-484.
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  25. Timothy E. Eastman (2008). Our Cosmos, From Substance to Process. World Futures 64 (2):84 – 93.
    Philosophies of nature over the past three centuries have gone through three distinct phases, beginning with classical views and now evolving into a process view at the dawn of the 21st century. These phases derive from a complex weaving of two frameworks of physics since Newton's time [classical, modern] with two principal metaphysical frameworks[substance, event]. Problematic fin de sicle claims at the end of both the 19th and 20th centuries appear to have a common root in substance metaphysics and part/whole (...)
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  26. Rem B. Edwards (2016). Whitehead's Theistic Metaphysics and Axiology. 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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  27. Rem B. Edwards (2009). People and Their Worth. 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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  28. Brian Ellis (1957). A Comparison of Process and Non-Process Theories in the Physical Sciences. British Journal for the Philosophy of Science 8 (29):45-56.
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  29. Philippe Gagnon (2014). "Le dernier état d'un finalisme contemporain – À propos d'un inédit majeur de Raymond Ruyer" [The final status of a contemporary finalism–Concerning a major unpublished draft of Raymond Ruyer]. Laval Théologique et Philosophique 70 (2):367-378.
    This is a critical notice/review essay on *L'embryogenèse du monde et le Dieu silencieux*, a manuscript completed by Raymond Ruyer in the early 1980s. It came out as a monograph in November 2013, with the Éditions Klincksieck in Paris. It offers a presentation in an organized fashion of many aspects of his thought. Ruyer considered that a book about God could only be churned into a series of chapters on the unachievable character of our knowledge in different domains of human (...)
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  30. Philippe Gagnon (2013). Xavier Verley, Sur le Symbolisme. Cassirer, Whitehead Et Ruyer. [On Symbolism: Cassirer, Whitehead, and Ruyer.]. Process Studies 42 (2):283-288.
  31. David Ray Griffin (ed.) (1986). Physics and the Ultimate Significance of Time. State University of New York Press.
    But there is considerable consensus, even among writers who disagree radically about the ultimate significance of time so understood, that time as ...
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  32. S. O. H. (1969). Philosophy in Process, Vol. III. Review of Metaphysics 23 (1):142-142.
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  33. Xiaoqiang Han (2009). Speaking of Flux. Acta Analytica 24 (1):33-42.
    The aim of this paper is to explain how the Heraclitean doctrine of universal flux must be rejected, while the notion of flux should and can be preserved. Against the reductionist account of subjectless change, a modern version of the Heraclitean doctrine advocated by revisionist metaphysics, I argue that (1) the idea of subjectless change is one that can and should be formulated in the established conceptual framework, and (2) subjectlessness is a feature that most aptly characterizes material changes. In (...)
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  34. Richard A. Hawley (1975). Mindless Lover to the Proeess Theologian. Process Studies 5 (1):46-46.
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  35. Nancy R. Howell (1989). Radical Relatedness and Feminist Separatism. Process Studies 18 (2):118-126.
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  36. Nancy R. Howell (1988). The Promise of a Process Feminist Theory of Relations. Process Studies 17 (2):78-87.
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  37. J. Hustwit (2011). Process Theology: A Guide for the Perplexed. [REVIEW] Process Studies 40 (1):162-165.
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  38. J. R. Hustwit, Process Philosophy. Internet Encyclopedia of Philosophy.
    Process philosophy is a longstanding philosophical tradition that emphasizes becoming and changing over static being. Though present in many historical and cultural periods, the term “process philosophy” is primarily associated with the work of the philosophers Alfred North Whitehead (1861-1947) and Charles Hartshorne (1897-2000). -/- Process philosophy is characterized by an attempt to reconcile the diverse intuitions found in human experience (such as religious, scientific, and aesthetic) into a coherent holistic scheme. Process philosophy seeks a return to a neo-classical realism (...)
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  39. Claus Janew (2014). Dialogue on Alternating Consciousness: From Perception to Infinities and Back to Free Will. Journal of Consciousness Exploration and Research 5 (4):351-391.
    Can we trace back consciousness, reality, awareness, and free will to a single basic structure without giving up any of them? Can the universe exist in both real and individual ways without being composed of both? This dialogue founds consciousness and freedom of choice on the basis of a new reality concept that also includes the infinite as far as we understand it. Just the simplest distinction contains consciousness. It is not static, but a constant alternation of perspectives. From its (...)
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  40. Claus Janew (1998). Die Erschaffung der Realität. Sumari-Verlag.
    Das Hauptargument dieses Buches ist die unleugbare Offenheit jedes Systems zum Unbekannten hin. Und die Grundfrage lautet: Was ergibt sich aus dieser Offenheit? Wir sind ein Teil des unendlichen Universums und eine Verkörperung seiner Ganzheit. Beides bedeutet für uns eine individualisierte Wirklichkeit, durch die sich das Universum ausdrückt und durch die es andererseits mit gebildet wird. Es bedeutet ebenfalls unsere Notwendigkeit, Wichtigkeit und Unzerstörbarkeit für die Gesamtheit seiner Verkörperungen. Die meisten Verbindungen untereinander sind uns kaum bewusst. Indessen gewährleistet die Infinitesimalstruktur (...)
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  41. Andrew Kirkpatrick (2015). Chaos, Indifference and the Metaphysics of Absurdity: The Ethical Challenges Posed by Gare's Process Thought. Process Studies 21.
    The ecological crisis demonstrates the inadequacy of current modes of thought to grasp the nature of reality and to act accordingly. A more sophisticated metaphysical system is necessary. Arran Gare, a prominent Australian philosopher, has produced such a system, which takes into account the post modern sciences of non-linear thermodynamics, quantum mechanics, and complexity theory. The present article promotes a cosmology based on Gare's metaphysics. In contrast to modern science, the postmodern account offered here will come to terms with a (...)
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  42. Thomas Krettek (1985). Philosophy "in Process". Review of Metaphysics 39 (2):380-381.
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  43. Sacha Loeve (2011). Sensible Atoms: A Techno-Aesthetic Approach to Representation. [REVIEW] NanoEthics 5 (2):203-222.
    This essay argues that nano-images would be best understood with an aesthetical approach rather than with an epistemological critique. For this aim, I propose a ‘techno-aesthetical’ approach: an enquiry into the way instruments and machines transform the logic of the sensible itself and not just the way by which it represents something else. Unlike critical epistemology, which remains self-evidently grounded on a representationalist philosophy, the approach developed here presents the advantage of providing a clear-cut distinction between image-as-representation and other modes (...)
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  44. Kenneth Masong (2013). Becoming-Religion: Re-/Thinking Religion with AN Whitehead and Keiji Nishitani. 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 rethinking (...)
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  45. William Meacham, In Defense of Panpsychism.
    Presents in outline form a logical argument for Panpsychism, the idea that everything has an aspect of psyche or mind to it.
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  46. Barbara Muraca (2014). Teleology and the Life Sciences: Between Limit Concept and Ontological Necessity. In Spyridon A. Koutroufinis (ed.), Life and Process: Towards a New Biophilosophy. De Gruyter 37-72.
    Against the background of the current discussion about self-organization theories and complexity theories and their application within biology and ecology, the question of teleology gains a new significance. Some scholars insist on the total elimination of any reference to teleology from the realm of the natural sciences. However, it seems especially hard to eradicate teleological expressions from scientific language when the issue of understanding living beings is at stake. For this reason, other scholars opt for a middle path that allows (...)
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  47. Leon Niemoczynski (2014). Creative Experiencing: A Philosophy of Freedom by Charles Hartshorne (Review). American Journal of Theology and Philosophy 35 (1):85-89.
    Creative Experiencing was an unpublished manuscript found among Hartshorne’s papers now deposited at the Center for Process Studies at the Claremont School of Theology. Hartshorne mentions in the manuscript’s preface that he considered the book to be the final part of a trilogy including Creative Synthesis and Philosophic Method (1970) and Wisdom as Moderation (1987). The book was edited and published under the direction of longtime Hartshorne scholars Donald Viney and Jincheol O.“Metaphysics,” Hartshorne writes in the preface, “is the attempt (...)
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  48. Leon Niemoczynski (2014). Ecology Re-Naturalized. In Leon Niemoczynski Nam T. Nguyen (ed.), A Philosophy of Sacred Nature: Prospects for Ecstatic Naturalism. Lexington Books 113-127.
  49. Leon Niemoczynski (2014). "Speculating God: Meillassoux’s Divine Inexistence". In Clayton Crockett, Keith Putt & Jeffrey Robbins (eds.), The Future of Continental Philosophy of Religion. Indiana University Press 92-108.
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  50. Leon Niemoczynski (2014). Speculative Naturalism: A Bleak Theology in Light of the Tragic. Journal for the Study of Religion, Nature and Culture 8 (1):236-253.
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