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

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  1. Stephen Palmquist (2008). Kant's Moral Panentheism. Philosophia 36 (1):17-28.score: 24.0
    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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  2. Benedikt Paul Göcke (2012). Panentheism and Classical Theism. Sophia - International Journal for Philosophy of Religion, Metaphysical Theology and Ethics 52 (1):61-75.score: 24.0
    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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  3. Caresse Cranwell (2010). Embracing Thanatos-in-Eros: Evolutionary Ecology and Panentheism. [REVIEW] Sophia 49 (2):271-283.score: 24.0
    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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  4. Benedikt Paul Göcke (2013). On the Importance of Karl Christian Friedrich Krause's Panentheism. Zygon 48 (2):364-379.score: 24.0
    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 brief, (...)
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  5. Raphael Lataster (2014). The Attractiveness of Panentheism—a Reply to Benedikt Paul Göcke. Sophia 53 (3):389-395.score: 24.0
    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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  6. Reinbert A. Krol (2010). Friedrich Meinecke: Panentheism and the Crisis of Historicism. Journal of the Philosophy of History 4 (2):195-209.score: 22.0
    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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  7. 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.score: 21.0
    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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  8. 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.score: 21.0
    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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  9. Stephen H. Phillips (2010). Hartshorne and Indian Panentheism. Sophia 49 (2):285-295.score: 21.0
  10. Itay Shani (2014). Naturalized Sacredness? A Realist, Panentheist, and Perennialist Alternative to Kauffman's Constructivism. Zygon 49 (1):22-41.score: 21.0
    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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  11. Philip Clayton (2008). Open Panentheism and Creatio Ex Nihilo. Process Studies 37 (1):166-183.score: 18.0
    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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  12. Robert R. Williams (2010). Hegel's True Infinity As Panentheism. The Owl of Minerva 42 (1-2):137-152.score: 18.0
    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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  13. Hiheon Kim (2008). Minjung Messiah and Process Panentheism. Process Studies 37 (1):73-91.score: 18.0
    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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  14. Michael E. Zimmerman (1988). Quantum Theory, Intrinsic Value, and Panentheism. Environmental Ethics 10 (1):3-30.score: 16.0
    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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  15. William Rowe (2007). Does Panentheism Reduce to Pantheism? A Response to Craig. International Journal for Philosophy of Religion 61 (2):65 - 67.score: 15.0
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  16. Ankur Barua (2010). God's Body at Work: Rāmānuja and Panentheism. [REVIEW] International Journal of Hindu Studies 14 (1):1-30.score: 15.0
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  17. George Tsakiridis (2009). Panentheism—the Other God of the Philosophers: From Plato to the Present. By John W. Cooper. Zygon 44 (3):741-743.score: 15.0
  18. Nancy Frankenberry (1993). Classical Theism, Panentheism, and Pantheism: On the Relation Between God Construction and Gender Construction. Zygon 28 (1):29-46.score: 15.0
  19. Willem B. Drees (1999). God and Contemporary Science: Philip Clayton's Defense of Panentheism. Zygon 34 (3):515-525.score: 15.0
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  20. Robert C. Whittemore (1960). Hegel as Panentheist. Tulane Studies in Philosophy 9:134-164.score: 15.0
  21. Robert C. Whittemore (1969). The Americanization of Panentheism. Southern Journal of Philosophy 7 (1):25-35.score: 15.0
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  22. 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.score: 15.0
  23. Carl Gillett (2003). Physicalism and Panentheism. Faith and Philosophy 20 (1):3-23.score: 15.0
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  24. John Culp, Panentheism. Stanford Encyclopedia of Philosophy.score: 15.0
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  25. Patrick Hutchings (2010). Postlude: Panentheism. [REVIEW] Sophia 49 (2):297-300.score: 15.0
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  26. Gregory R. Peterson (2001). Whither Panentheism? Zygon 36 (3):395-405.score: 15.0
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  27. Robert Whittemore (1956). Iqbal's Panentheism. Review of Metaphysics 9 (4):681 - 699.score: 15.0
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  28. Robert C. Whittemore (1966). Panentheism In Neo-Platonism. Tulane Studies in Philosophy 15:47-70.score: 15.0
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  29. Robert C. Whittemore (1970). The Americanization of Panentheism. Southwestern Journal of Philosophy 1 (1/2):237-251.score: 15.0
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  30. Robert S. Corrington (2002). My Passage From Panentheism to Pantheism. American Journal of Theology and Philosophy 23 (2):129 - 153.score: 15.0
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  31. Douglas Hedley (2012). Panentheism. Faith and Philosophy 29 (1):115-118.score: 15.0
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  32. 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.score: 15.0
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  33. Yiannis E. Spanos & Spyros Lioukas (forthcoming). A Panentheist Reading of John Milbank. Modern Theology.score: 15.0
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  34. Sharon Peebles Burch (1998). Panentheism in Hartshorne and Tillich. The Personalist Forum 14 (2):250-252.score: 15.0
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  35. Philip Clayton (2013). Introduction to Panentheism. In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer. 371--379.score: 15.0
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  36. Amene Mir (2012). A Panentheist Reading of John Milbank. Modern Theology 28 (3):526-560.score: 15.0
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  37. Daniel A. Dombrowski (1988). McFarland, Pantheism and Panentheism. History of European Ideas 9 (5):569-582.score: 15.0
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  38. 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.score: 15.0
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  39. Clark Butler, Hegelian Panentheism as Joachimite Christianity.score: 15.0
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  40. Christian Faith (2008). Some Correlations Between Methods of Knowing and Theological Concepts in Arthur Peacocke's Personalis-Tic Panentheism and Nonpersonal Naturalistic Theism Hierarchies: The Core Argument for a Naturalistic. Zygon 43 (1-2):286.score: 15.0
     
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  41. Lewis Ford (2004). Contrasting Types of Panentheism. Modern Schoolman 81 (3):226-231.score: 15.0
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  42. Gerrit Glas (2009). Is Dooyeweerd a Panentheist?--Comments on Friesen's' 95 Theses on Herman Dooyeweerd'. Philosophia Reformata 74 (2):129.score: 15.0
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  43. John D. Glenn Jr (1986). Hartshornean Panentheism and Kierkegaardian Paradox. Tulane Studies in Philosophy 34:53-64.score: 15.0
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  44. John O'Donnell (1995). The Trinitarian Panentheism of Sergej Bulgakov. Gregorianum 76 (1):31-45.score: 15.0
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  45. Dirk Baltzly (2010). Is Plato's Timaeus Panentheistic? Sophia 49 (2):193-215.score: 14.0
    Hartshorne and Reese thought that in the Timaeus Plato wasn’t quite a panentheist—though he would have been if he’d been consistent. More recently, Cooper has argued that while Plato’s World Soul may have inspired panentheists, Plato’s text does not itself describe a form of panenetheism. In this paper, I will reconsider this question not only by examining closely the Timaeus but by thinking about which features of current characterizations of panentheism are historically accidental and how the core of the (...)
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  46. Ted Peters (2007). Models of God. Philosophia 35 (3-4):273-288.score: 9.0
    This essay compares and contrasts nine different conceptual models of God: atheism, agnosticism, deism, theism, pantheism, polytheism, henotheism, panentheism, and eschatological panentheism. This essay justifies employment of the model method in theology based on commitments within philosophical hermeneutics, philosophy of science, and the theological understanding of divine transcendence. The result is an array of conceptual models of the divine which have reference, but which make indirect rather than literal claims. Of the analyzed models, this essay defends “eschatological (...)” as the most satisfying model for Christian constructive theology. This paper was delivered during the APA Pacific 2007 Mini-Conference on Models of God. (shrink)
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  47. Freya Mathews (2010). A Contemporary Metaphysical Controversy. Sophia 49 (2):231-236.score: 9.0
    I argue that a metaphysical controversy, comparable with the ‘pantheism controversy’ of the late 18th century, is being played out today in the world-wide clash between religion and science, in which one side adheres to a strict materialism and the other admits phenomena of inspiritment as having a place in ontology. Just as the pantheism controversy was resolved, to some degree, via the concept of panentheism, so the solution to the contest between science and religion today might be pointing (...)
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  48. James E. Taylor (2007). Response to Ted Peters' “Models of God”. Philosophia 35 (3-4):289-292.score: 9.0
    In Models of God, Ted Peters discusses a methodology for formulating and evaluating models of God, surveys nine models, and proposes one that he entitles Eschatological Panentheism. This paper provides critical comments on Peters’ methodological claims, taxonomy of models of God, and specific proposal. This paper has been delivered during APA Pacific 2007 Mini-Conference on Models of God.Both Peters’ Models of God and these comments were presented at the Models of God mini-conference at the Pacific Division Meetings of the (...)
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  49. Philip Clayton (2010). Panentheisms East and West. Sophia 49 (2):183-191.score: 9.0
    In the West panentheism is known as the view that the world is contained within the divine, though God is also more than the world. I trace the history of this school of philosophy in both Eastern and Western traditions. Although the term is not widely known, the position in fact draws together a broad range of important positions in 20th and 21st century metaphysics, theology, and philosophy of religion. I conclude with some reflections on the practical importance of (...)
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  50. Ellen Stansell (2010). Suturing the Body Corporate (Divine and Human) in the Brahmanic Traditions. Sophia 49 (2):237-259.score: 9.0
    In this discussion, we ponder the discourse about the ‘body of the Divine’ in the Indian tradition. Beginning with the Vedas, we survey the major eras and thinkers of that tradition, considering various notions of the Supreme Divine Being it produced. For each, we ask: is the Divine embodied? If so, then in what way? What is the nature of the body of the Divine, and what is its relationship to human bodies? What is the value of the body of (...)
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