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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. Roland Faber, Brian G. Henning & Combs Clinton (eds.) (2010). Beyond Metaphysics? Explorations in Alfred North Whitehead’s Late Thought. Rodopi, Contemporary Whitehead Studies (Book 220).
    Alfred North Whitehead’s interpreters usually pay less attention to his later monographs and essays. Process and Reality is taken to be the definitive center of the Whiteheadian universe and the later works, thereby, appear to many only as applications or elaborations of themes already introduced earlier. Yet, is it also possible that the dominance of this perspective has obscured or even distorted further creative developments of Whitehead’s thought? This volume offers a sort of Copernican revolution in Whitehead interpretation, methodologically and (...)
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  30. Roland Faber, Brian G. Henning & Clinton Combs (eds.) (2010). Beyond Metaphysics?: Explorations in Alfred North Whitehead's Late Thought. Rodopi.
    Alfred North Whitehead’s interpreters usually pay less attention to his later monographs and essays. Process and Reality is taken to be the definitive center of the Whiteheadian universe and the later works, thereby, appear to many only as applications or elaborations of themes already introduced earlier. Yet, is it also possible that the dominance of this perspective has obscured or even distorted further creative developments of Whitehead’s thought? This volume offers a sort of Copernican revolution in Whitehead interpretation, methodologically and (...)
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  31. 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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  32. Philippe Gagnon (2013). Xavier Verley, Sur le Symbolisme. Cassirer, Whitehead Et Ruyer. [On Symbolism: Cassirer, Whitehead, and Ruyer.]. Process Studies 42 (2):283-288.
  33. 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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  34. S. O. H. (1969). Philosophy in Process, Vol. III. Review of Metaphysics 23 (1):142-142.
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  35. 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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  36. Richard A. Hawley (1975). Mindless Lover to the Proeess Theologian. Process Studies 5 (1):46-46.
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  37. Brian G. Henning (2016). Unearthing the Process Roots of Environment Ethics: Whitehead, Leopold, and the Land Ethic. Balkan Journal of Philosophy 8 (1):3-12.
    The aim of this essay is twofold. First, I examine the role of Alfred North Whitehead and process thinkers in bringing about and shaping the field of environmental ethics. As we will see, our job is not so much to develop the connections between Whitehead and environmental thought as to recover them. Second, given this genealogical work, I invite process scholars to reconsider their generally hostile reception of Aldo Leopold and his land ethic. I suggest that a version of the (...)
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  38. Brian G. Henning (2015). Recovering the Adventure of Ideas: In Defense of Metaphysics as Revisable, Systematic, Speculative Philosophy. Journal of Speculative Philosophy 29 (4):437.
    My aim in this article is twofold. First, I hope to show that, despite its seeming rehabilitation, metaphysics as systematic, speculative philosophy is no less threatened. Second, I will argue that metaphysics as systematic, speculative philosophy is ultimately revisable. That is, metaphysics is not (or should not be) the aim at a closed system of apodictic truths but, rather, an open-ended, fallibilistic pursuit of ever- more-adequate accounts of reality. Specifically, building on the work of Charles Sanders Peirce and Alfred North (...)
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  39. Brian G. Henning (2015). Stewardship and the Roots of the Ecological Crisis: Reflections on Laudato Si’. In Cobb Jr & Ignacio Castuera (eds.), For Our Common Home: Process-Relational Responses to Laudato Si’. Process Century Press 41-51.
    My goal in this brief essay is not so much to defend White's controversial thesis, but to use it as a context for appreciating the significance of Pope Francis's new encyclical Laudato Si’. Considering it in the context of White’s thesis, will bring certain salient features into relief.
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  40. Brian G. Henning (2015). Creative Love: Eros and Agape in Whitehead and Peirce. In Brian G. Henning, William T. Myers & Joseph John (eds.), Thinking with Whitehead and the American Pragmatists. Lexington Books 149-164.
    The kernel of this chapter has been lodged in my mind since I was a graduate student at Fordham. As I studied the work of Charles Sanders Peirce and Alfred North Whitehead I was continually struck by the numerous points of conver-gence between their respective projects. Unlike other pragmatists, both of these mathematically trained philosophers were interested in constructing a specula-tive philosophy that rejected the reductive, mechanistic accounts of nature. Instead, both Peirce and Whitehead described an emergent, evolutionary cos-mos that (...)
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  41. Brian G. Henning (2014). The Ethics of Creativity: Beauty, Morality, and Nature in a Processive Cosmos. University of Pittsburgh Press.
    A central concern of nearly every environmental ethic is its desire to extend the scope of direct moral concern beyond human beings to plants, nonhuman animals, and the systems of which they are a part. Although nearly all environmental philosophies have long since rejected modernity’s conception of individuals as isolated and independent substances, few have replaced this worldview with an alternative that is adequate to the organic, processive world in which we find ourselves. In this context, Brian G. Henning argues (...)
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  42. Brian G. Henning (2013). Animals, Ethics, and Process Thought: Hierarchy Without Anthroparchy. Process Studies 42 (2):221-239.
    Hierarchical views of nature have for centuries been used to justify the enslaving of peoples perceived as inferior, the often violent and coercive “reeducation” of indigenous peoples, the patriarchal subjugation of women, the cruel use of nonhuman animals for often trivial purposes, and the wanton destruction of the natural world. I join those who condemned the oppressive nature of these forms of hierarchical thinking. Yet, I fear that, in their effort to right past wrongs, too many thinkers are in danger (...)
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  43. Brian G. Henning (2009). Trusting in the 'Efficacy of Beauty': A Kalocentric Approach to Moral Philosophy. Ethics and the Environment 14 (1):pp. 101-128.
    Although debates over carbon taxes and trading schemes, over carbon offsets and compact fluorescents are important, our efforts to address the environmental challenges that we face will fall short unless and until we also set about the difficult work of reconceiving who we are and how we are related to our processive cosmos. What is needed, I argue, are new ways of thinking and acting grounded in new ways of understanding ourselves and our relationship to the world, ways of understanding (...)
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  44. Brian G. Henning (2008). Process and Morality. In Weber (ed.), Handbook of Whiteheadian Process Thought. De Gruyter 198-206.
    Whereas traditional ethical theories limit morality to the relations between human beings, Whitehead seems committed to a fundamentally different model. Yet despite the longstanding consensus among process scholars that Whitehead’s philosophy of organism provides an ideal ground for a rich moral philosophy, particularly one encompassing ecological concerns, there is a relative dearth of scholarship on the topic. What is more, among those who do engage in such scholarship, there seems to be no agreement as to how to classify Whitehead’s ethics, (...)
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  45. Brian G. Henning (2006). Is There an Ethics of Creativity? Chromatikon: Annales de la Philosophie En Procès / Yearbook of Philosophy in Process 2:161-173.
    Is there an ethics of creativity? Though this question appears innocent enough, it proves surprisingly difficult to answer. A survey of the literature on the topic reveals that process ethics has variously been categorized as or seen as compatible with: moral interest theory, ecological virtue ethics, utilitarianism, Confucian virtue ethics, and even deontology. What can account for such divergent and even contradictory conclusions? On one level we might blame Whitehead, whose sporadic comments on morality may appear to be more suggestive (...)
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  46. Brian G. Henning (2005). Saving Whitehead's Universe of Value. International Philosophical Quarterly 45 (4):447-465.
    While most scholars readily recognize that Alfred North Whitehead had deep and penetrating misgivings about the substantial view of individuality, fewer note that these misgivings stem as much from axiological considerations as ontological ones. I contend that, taken in the context of the “classical interpretation” of his metaphysics, Whitehead’s bold affirmation that actuality and value are coextensive introduces a potentially serious problem for the adequacy and applicability of his axiology. For if actuality is coextensive with valuebut actuality is itself limited (...)
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  47. Brian G. Henning (2005). The Ethics of Creativity: Beauty, Morality, and Nature in a Processive Cosmos. University of Pittsburgh Press.
    A central concern of nearly every environmental ethic is its desire to extend the scope of direct moral concern beyond human beings to plants, nonhuman animals, and the systems of which they are a part. Although nearly all environmental philosophies have long since rejected modernity’s conception of individuals as isolated and independent substances, few have replaced this worldview with an alternative that is adequate to the organic, processive world in which we find ourselves. In this context, Brian G. Henning argues (...)
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  48. Brian G. Henning (2004). Getting Substance to Go All the Way: Norris Clarke's Neo-Thomism and the Process Turn. Modern Schoolman 81 (3):215-225.
    Perhaps more than any other aspect of his thought, Alfred North Whitehead’s rejection of the notion of “independent existence” or substance has been taken to define his philosophy of organism. Moreover, it is this rejection of substances which has been the source of some of the most significant objections to Whitehead’s thought. Many commentators often indicate sympathy with Whitehead’s project but ask, if the world is composed exclusively of microscopic events which neither endure nor have histories, then how can Whitehead (...)
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  49. Brian G. Henning (2003). A Genuine Ethical Universe: Beauty, Morality, and Nature in a Processive Cosmos. Dissertation, Fordham University
    This project develops and defends a holistic, organic ethical theory grounded firmly in Whitehead's aesthetico-metaphysics of process. The seminal insight of this ethic, which I refer to as the Ethics of Creativity, is the fundamental sense of beauty and value at the base of existence; there is no vacuous, valueless existence. As a result of this starting point, it is this project's contention that it is not enough for an ethical theory merely to prescribe how we ought to interact with (...)
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  50. Brian G. Henning (2002). On the Possibility of a Whiteheadian Aesthetics of Morals. Process Studies 31 (2):97-114.
    Process philosophy has traditionally focused predominantly on ontology and cosmology. However, in the closing decades of the twentieth century, the scope of its application broadened significantly to include areas such as theology, physics, biology, psychology, and even education. But, one area that was not so fortunate is ethics. Process philosophy, nonetheless, has the potential to make a unique contribution to the state of ethical theory, which, having the support of a process ontology, could avoid many of the pitfalls which plague (...)
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