Because so little work in most fields of thought has been done from a Whiteheadian perspective, bringing that perspective to bear often highlights what has been little noticed. This essay seeks to contribute to the understanding of the financial crisis and to propose responses from a Whiteheadian perspective. At the same time it reflects explicitly on the difference that this perspective makesas well as the continuing dependence on the work of those who have approached matters from other perspectives.
Whitehead does not provide us with a systematic account of the various types of experience to which the word “memory” is applied. Nevertheless, he does provide us with a way of understanding the world, and living creatures who inhabit it, that places the discussion in a different context from the usual one: the diverse features of human experience that we call memory are developed forms of basic patterns of relationship that characterize all actual entities. I will first review the relevant (...) features of Whitehead's conceptuality, then contrast the resulting view with its usual formulation, and then speculate about some forms of memory in Whiteheadian categories. (shrink)
This book was the first single-authored book that covered ecological ethics and theology. It discusses key philosophical, theological, and ecological issues for Christians and other concerned citizens.
Pols' critique of whitehead's account of freedom in "whitehead's metaphysics" focuses the problem sharply. freedom requires radically reflexive self-determination of an event by itself. this is intelligible only on an atomic view of time such as whitehead's. genetic succession within occasions is non-temporal and must not be so construed that their character is jeopardized.