Search results for 'Panentheism' (try it on Scholar)

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  1.  9
    R. T. Mullins (forthcoming). The Difficulty with Demarcating Panentheism. Sophia:1-22.
    In certain theological circles today, panentheism is all the rage. One of the most notorious difficulties with panentheism lies in figuring out what panentheism actually is. There have been several attempts in recent literature to demarcate panentheism from classical theism, neo-classical theism, open theism, and pantheism. I shall argue that these attempts to demarcate panentheism from these other positions fail. Then I shall offer my own demarcation.
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  2.  1
    Raphael Lataster (2014). The Attractiveness of Panentheism—a Reply to Benedikt Paul Göcke. Sophia 53 (3):389-395.
    In his recent article in Sophia, Benedikt Paul Göcke concluded that ‘as long as we do not have a sound argument entailing the necessity of the world, panentheism is not an attractive alternative to classical theism’ : 75). As the article progresses, Göcke clarifies his view of what panentheism is, essentially identical to Göcke’s view of classical theism in every way, except in the world’s modal relation to God. This concept is vastly different to many of the panentheistic (...)
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  3.  45
    Benedikt Paul Göcke (2012). Panentheism and Classical Theism. Sophia 52 (1):61-75.
    Panentheism seems to be an attractive alternative to classical theism. It is not clear, though, what exactly panentheism asserts and how it relates to classical theism. By way of clarifying the thesis of panentheism, I argue that panentheism and classical theism differ only as regards the modal status of the world. According to panentheism, the world is an intrinsic property of God – necessarily there is a world – and according to classical theism the world (...)
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  4.  37
    Benedikt Paul Göcke (2013). On the Importance of Karl Christian Friedrich Krause's Panentheism. Zygon 48 (2):364-379.
    Panentheism is an often-discussed alternative to Classical theism, and almost any discussion of panentheism starts by way of acknowledging Karl Christian Friedrich Krause (1781–1832) as the person who coined the term.1 However, apart from this tribute, Krause's own panentheism is almost completely unknown. In what follows, I first present a brief overview of Krause's life and correct some misconceptions of his work before I turn to the core ideas of Krause's own panentheistic system of philosophy. In (...)
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  5.  4
    Raphael Lataster (2015). Theists Misrepresenting Panentheism—Another Reply to Benedikt Paul Göcke. Sophia 54 (1):93-98.
    Theologian Benedikt Paul Göcke claimed that ‘as long as we do not have a sound argument entailing the necessity of the world, panentheism is not an attractive alternative to classical theism’ :75). As much of my research considers the alternatives to classical theism, I published a damning reply essay : 389–395). I comprehensively noted the many problems with his notion of ‘panentheism’, finding that it differed greatly from mainstream and earlier Eastern and Western interpretations, had little to do (...)
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  6.  81
    Stephen Palmquist (2008). Kant's Moral Panentheism. Philosophia 36 (1):17-28.
    Although Kant is often interpreted as an Enlightenment Deist, Kant scholars are increasingly recognizing aspects of his philosophy that are more amenable to theism. If Kant regarded himself as a theist, what kind of theist was he? The theological approach that best fits Kant’s model of God is panentheism, whereby God is viewed as a living being pervading the entire natural world, present ‘in’ every part of nature, yet going beyond the physical world. The purpose of Kant’s restrictions on (...)
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  7.  26
    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 (...)
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  8.  92
    M. Brierley (2006). The Potential of Panentheism for Dialogue Between Science and Religion. In Philip Clayton & Zachory Simpson (ed.), The Oxford Handbook of Religion and Science. Oxford University Press 635--651.
    Accession Number: ATLA0001712263; Hosting Book Page Citation: p 635-651.; Language(s): English; General Note: Bibliography: p 647-651.; Issued by ATLA: 20130825; Publication Type: Essay.
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  9.  37
    Owen C. Thomas (2006). Problems in Panentheism. In Philip Clayton & Zachory Simpson (ed.), The Oxford Handbook of Religion and Science. Oxford University Press 652--664.
    Accession Number: ATLA0001712265; Hosting Book Page Citation: p 652-664.; Language(s): English; General Note: Bibliography: p 663-664.; Issued by ATLA: 20130825; Publication Type: Essay.
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  10.  28
    Reinbert A. Krol (2010). Friedrich Meinecke: Panentheism and the Crisis of Historicism. Journal of the Philosophy of History 4 (2):195-209.
    Friedrich Meinecke's Die Idee der Staatsräson (1924) is generally seen as the study in which he replaced his monistic-idealistic philosophy of history - as articulated in Weltbürgertum und Nationalstaat - by a dualistic worldview. In this article I will argue against this view. I will do so on the basis of a brief analysis of Meinecke's Staatsräson -study. I will show that Meinecke succeeded in combining his monism and his dualism within a so-called (harmonious) 'panentheistic' philosophy. Next, when discussing Meinecke's (...)
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  11.  4
    Itay Shani (2014). Naturalized Sacredness? A Realist, Panentheist, and Perennialist Alternative to Kauffman's Constructivism. Zygon 49 (1):22-41.
    In his recent book Reinventing the Sacred, renowned biologist and systems theorist Stuart Kauffman offers an avenue for the revival of the sacred and for reconciling sacredness with a robust scientific outlook. According to Kauffman, God is a human cultural invention, and he urges us to reinvent the sacred as the ceaseless creativity in nature. I argue that Kauffman's proposal suffers from a major shortcoming, namely, being at odds with the nature, and content, of authentic experiences of the sacred, experiences (...)
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  12.  10
    Stephen H. Phillips (2010). Hartshorne and Indian Panentheism. Sophia 49 (2):285-295.
  13.  7
    S. J. Joseph A. Bracken (2015). Panentheism and the Classical God-World Relationship: A Systems-Oriented Approach. American Journal of Theology and Philosophy 36 (3):207-225.
    Panentheism has become a familiar term in contemporary Christian systematic theology and philosophy, for it is widely believed to be an appropriate way to overcome the alleged dualism found in the classical God-world relationship. But what is meant by the term panentheism, and how does it work so as to avoid becoming still another form of pantheism or cosmic monism? In 2004 Philip Clayton and the late Arthur Peacocke published a set of papers on the topic of (...) that came from a conference in England on that topic in 2001.1 Yet, while there were certain broad affinities in approach and content among many of the papers, none of them used precisely the same conceptual model for analysis of the concept. As.. (shrink)
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  14.  10
    Søren Brier (2008). A Peircean Panentheist Scientific Mysticism. International Journal of Transpersonal Studies 27:20-45.
    Peirce’s philosophy can be interpreted as an integration of mysticism and science. In Peirce’s philosophy mind is feeling on the inside and on the outside, spontaneity, chance and chaos with a tendency to take habits. Peirce’s philosophy has an emptiness beyond the three worlds of reality , which is the source from where the categories spring. He emphasizes that God cannot be conscious in the way humans are, because there is no content in his “mind.” Since there is a transcendental (...)
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  15.  9
    Jolyon Agar (2015). Hegel’s Political Theology ‘True Infinity’, Dialectical Panentheism and Social Criticism. Philosophy and Social Criticism 41 (10):1093-1111.
    This article proposes that the foundations of Hegel’s contribution to social criticism are compatible with, and enriched by, his meta-theology. His social critique is grounded in his belief that normative ideas – and especially the idea of freedom – are necessarily experiential and historical. Often regarded as a recipe for an authoritarian reconciliation with the status quo, Hegel’s philosophy has been dismissed by some unsympathetic commentators from the left as inimical to the task of social criticism. Much of the reason (...)
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  16.  36
    Philip Clayton (2008). Open Panentheism and Creatio Ex Nihilo. Process Studies 37 (1):166-183.
    Open theism represents an important mediating position between more traditional or evangelical theology and process thought. But open theists have in general failed to engage panentheism. The increasingly significant role of panentheism not only in process thought but now across the theological spectrum—including among evangelical thinkers—suggests a new mediating position, open panentheism. Its panentheistic themes allow this new constructive theology to draw more deeply from process sources than most open theists do. At the same time, along with (...)
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  17.  3
    C. Robert Mesle (2015). Review of Loriliai Biernacki and Philip Clayton, Panentheism Across the World’s Traditions. [REVIEW] Sophia 54 (1):111-113.
    Pan-en-theism is importantly distinguished from pantheism. Whereas pantheism reduces God to the world, panentheists affirm that God is both imminent and transcendent. Where ‘all’ refers to the cosmos, panentheism is the view that all is in God, and God is in all, but God nevertheless transcends the all of the world.Biernacki explains that the collaborative authors of this volume don’t feel compelled to fit any pre-conceived mold. Nor are they trying to imperially supplant all previous conceptions of reality or (...)
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  18.  20
    Robert R. Williams (2010). Hegel's True Infinity As Panentheism. The Owl of Minerva 42 (1-2):137-152.
    Hegel’s True Infinite is “well known” but there is little consensus concerning its meaning. The true infinite is introduced in Hegel’s deconstruction of traditional conceptions of quality, determinacy and reality as wholly positive and from which negation, limitation and determinacy are excluded. Everything is other than and unrelated to everything else. These assumptions yield the stubborn category of finitude as an absolute limit, and of God as abstract unknowable Beyond. But Hegel claims that every attempt to separate the infinite from (...)
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  19.  4
    Amene Mir (2012). A Panentheist Reading of John Milbank. Modern Theology 28 (3):526-560.
    John Milbank contends that modernity's attempt to establish an autonomous and secular realm for finite reality derives from a theological error originating primarily in the thought of Duns Scotus. Here both divine and finite reality share in a transcendental univocal Being that understands the divine as merely an extrinsic presence. Addressing this error, Milbank seeks to return to a participatory orthodoxy. This article will argue that in such a return Milbank qualifies in important ways the classical understanding of God's relation (...)
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  20.  4
    Hiheon Kim (2008). Minjung Messiah and Process Panentheism. Process Studies 37 (1):73-91.
    This paper attempts to reinterpret the idea of minjung messiah, a major doctrine of Korean minjung theology, in order to reveal its nondualistic understanding of Christian eschatology, by using process non-substantialist metaphysics. In a dialogue with process panentheism, minjung theology gets philosophical languages to articulate its organic ideas of the relationships between historical liberation and eschatological salvation, minjung’s self-transcendence and divine providence, and history and the Kingdom of God.
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  21. Loriliai Biernacki & Philip Clayton (eds.) (2014). Panentheism Across the World's Traditions. Oxford University Press Usa.
    Not to be confused with pantheism-the ancient Greek notion that God is everywhere, an animistic force in rocks and trees-the concept of panentheism suggests that God is both in the world, immanent, and also beyond the confines of mere matter, transcendent.One of the fundamental premises of this groundbreaking collection of essays is that panentheism, despite being unlabeled until the nineteenth century, is not merely a modern Western invention. The contributors examine a number of the world's established and ancient (...)
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  22.  52
    Ankur Barua (2010). God's Body at Work: Rāmānuja and Panentheism. [REVIEW] International Journal of Hindu Studies 14 (1):1-30.
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  23.  11
    Patrick Hutchings (2010). Postlude: Panentheism. [REVIEW] Sophia 49 (2):297-300.
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  24.  61
    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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  25. Gerrit Glas (2009). Is Dooyeweerd a Panentheist?--Comments on Friesen's' 95 Theses on Herman Dooyeweerd'. Philosophia Reformata 74 (2):129.
    What is the purpose of Friesen’s 95 theses and what is the audience he has in mind? The title refers to a major church historical event and suggests that — like in 1517 — we are dealing with a concise statement of a new and radical doctrine that is unfolded in opposition to an established canon. But who is the opponent in this case? What is the established canon that is rejected? And what is new or radical in the summary? (...)
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  26.  5
    John D. Glenn Jr (1986). Hartshornean Panentheism and Kierkegaardian Paradox. Tulane Studies in Philosophy 34:53-64.
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  27.  21
    Michael E. Zimmerman (1988). Quantum Theory, Intrinsic Value, and Panentheism. Environmental Ethics 10 (1):3-30.
    J. Baird Callicott seeks to resolve the problem of the intrinsic value of nature by utilizing a nondualistic paradigm derived from quantum theory. His approach is twofold. According to his less radical approach, quantum theory shows that properties once considered to be “primary” and “objective” are in fact the products of interactions between observer and observed. Values are also the products of such interactions. According to his more radical approach, quantum theory’s doctrine of internal relations is the model for the (...)
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  28.  22
    Robert C. Whittemore (1960). Hegel as Panentheist. Tulane Studies in Philosophy 9:134-164.
  29.  6
    Gregory R. Peterson (2001). Whither Panentheism? Zygon 36 (3):395-405.
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  30.  26
    Nancy Frankenberry (1993). Classical Theism, Panentheism, and Pantheism: On the Relation Between God Construction and Gender Construction. Zygon 28 (1):29-46.
  31.  3
    Lewis Ford (2004). Contrasting Types of Panentheism. Modern Schoolman 81 (3):226-231.
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  32.  22
    Willem B. Drees (1999). God and Contemporary Science: Philip Clayton's Defense of Panentheism. Zygon 34 (3):515-525.
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  33.  16
    Carl Gillett (2003). Physicalism and Panentheism. Faith and Philosophy 20 (1):3-23.
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  34.  6
    Philip Clayton (2013). Introduction to Panentheism. In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer 371--379.
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  35.  24
    George Tsakiridis (2009). Panentheism—the Other God of the Philosophers: From Plato to the Present. By John W. Cooper. Zygon 44 (3):741-743.
  36.  17
    Robert C. Whittemore (1969). The Americanization of Panentheism. Southern Journal of Philosophy 7 (1):25-35.
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  37.  5
    Robert S. Corrington (2002). My Passage From Panentheism to Pantheism. American Journal of Theology and Philosophy 23 (2):129 - 153.
  38. John O'Donnell (1995). The Trinitarian Panentheism of Sergej Bulgakov. Gregorianum 76 (1):31-45.
     
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  39.  10
    Sharon Peebles Burch (1998). Panentheism in Hartshorne and Tillich. The Personalist Forum 14 (2):250-252.
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  40.  8
    Robert C. Whittemore (1966). Panentheism In Neo-Platonism. Tulane Studies in Philosophy 15:47-70.
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  41.  8
    Robert C. Whittemore (1970). The Americanization of Panentheism. Southwestern Journal of Philosophy 1 (1/2):237-251.
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  42.  8
    Douglas Hedley (2012). Panentheism. Faith and Philosophy 29 (1):115-118.
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  43.  4
    Yiannis E. Spanos & Spyros Lioukas (forthcoming). A Panentheist Reading of John Milbank. Modern Theology.
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  44.  7
    Robert Whittemore (1956). Iqbal's Panentheism. Review of Metaphysics 9 (4):681 - 699.
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  45.  11
    Stephen M. Garrett (2008). Panentheism: The Other God of the Philosophers – From Plato to the Present. By John W. Cooper. Heythrop Journal 49 (2):354–356.
  46.  2
    Stijn Neuteleers & Teresa Godwin Phelps (2011). Juliet Bennett is a Postgraduate Research Student at the University of Sydney. She Completed a Ba in Business in 2002 and an Ma in Peace and Conflict Studies in 2009 with a Thesis Entitled an Ethical Dilemma: Childhood Conversion in Christian Fundamentalism. She is Presently Working on an Mphil Examining the Connections Between Panentheism, Narratology, and Peace. [REVIEW] Ethical Perspectives 18 (2):307-308.
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  47.  2
    Daniel A. Dombrowski (1988). McFarland, Pantheism and Panentheism. History of European Ideas 9 (5):569-582.
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  48.  1
    Clark Butler, Hegelian Panentheism as Joachimite Christianity.
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  49.  6
    John Culp, Panentheism. Stanford Encyclopedia of Philosophy.
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  50.  4
    Karl E. Peters (2008). Some Correlations Between Methods of Knowing and Theological Concepts in Arthur Peacocke's Personalistic Panentheism and Nonpersonal Naturalistic Theism. Zygon 43 (1):19-26.
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