Authors
Kenneth Masong
Ateneo de Manila University
Abstract
BECOMING-RELIGION: A. N. WHITEHEAD AND A CONTEMPORARY PHILOSOPHICAL REFLECTION ON RELIGION Chapter 1. Context of a Whiteheadian Proposal 1.1 Contemporary Philosophy and the “re-/turn” to the Religious 1.2. Intellectual Scaffoldings in Modernity’s Attempt to Conceptualize Religion 1.2.1. Shifting Weltanschauung 1.2.1.1. Classical: the threefold unity 1.2.1.2. Medieval: The Divine and its others 1.2.1.3. Modern: Dawn of Fragmentation 1.2.2. The Historical Revolt: Responding to the Revival of Classical Scepticism 1.3. Critique of Religion: Unmasking the Subjective Turn 1.3.1. Ludwig Feuerbach: Religion as Self-Objectification 1.3.2. Karl Marx: Religion as an Ideology 1.3.3. Friedrich Nietzsche: Religion as ressentiment 1.3.4. Sigmund Freud: Religion as an Illusion 1.4. Religion and Its Metaphysics 1.5. Historicity and the Rise of Event-Metaphysics 1.6. Three Models of the God-World Relation 1.6.1. Repetition and Theocracy 1.6.2. Representation and Religious Oligarchy 1.6.3. Participation and the Synergy of Wills 1.7. Religion and the Ultimate Notions of Creative Impulse: An Overview of the Project 1.7.1. Religious Importance 1.7.2. Religious Expression 1.7.3. Religious Understanding Chapter 2. The Vision: Rational Religion “The Vision of Something” 2.1. Elements of a Metaphysics of Religion 2.1.1. Religion and Metaphysics 2.1.2. The formative elements 2.1.2.1. Creativity 2.1.2.2. Eternal Objects 2.1.2.3. God 2.2. What do we mean by ‘God’? 2.2.1. Whitehead’s Affirmation of God: The Metaphysical Way to the Deity 2.2.2. The “Whitehead without God” Debate 2.2.3. God and Creativity: How to Understand the Two Ultimates 2.2.3.1. God as Creator: John Cobb on God and Creativity 2.2.3.2. God as Poet of the World 2.2.4. “God in the making” 2.3. A Whiteheadian Genealogy of Religion: 2.3.1. Religious Instinct: Rituals and Emotions 2.3.2. Religious Intelligence: Myth and Belief 2.3.3. Religious Wisdom: Rational Religion 2.4. Religion and Civilization: The Harmony of Harmonies 2.4.1. Civilization of Experience: A Whiteheadian Theory of Culture 2.4.2. Religion, Peace and the Ideals of Civilization Chapter 3. The Dynamism: Solitariness “Art and Theory of the Internal Life” 3.1. Solitariness as Interiority 3.2. The Three “Turns” of Inwardness 3.2.1. Descartes and the Subjective Turn 3.2.2. Charles Taylor and the Linguistic Turn 3.2.3. Whitehead and the Experiential Turn 3.3 Mapping the Interpretative Landscape of Religious Experience 3.3.1. Whitehead’s Theory of Perception 3.3.1.1. Perception in the pure mode of Causal Efficacy 3.3.1.2. Perception in the pure mode of Presentational Immediacy 3.3.1.3. Perception in the mode of Symbolic Reference 3.3.2. Whitehead’s Theory of Proposition 3.3.3. Proposition: Between Appearance and Reality 3.4. Interpretative Theories of Religious Experience 3.4.1. Religious Experience as an Affective Mode 3.4.2. Religious Experience as Perception 3.4.3. Religious Experience as Interpretation 3.5. A Whiteheadian Theory of Religious Experience 3.5.1. The Value-Matrix of Religious Experience 3.5.2. Whitehead’s Phases of Concrescence 3.5.3. Michael Polanyi’s Theory of Tacit Knowing 3.5.3.1. Elementary Theses 3.5.3.2. Dimensions of Cognitive Experience 3.5.3.2.1. The Awareness Dimension 3.5.3.2.2. The Activity Dimension 3.5.3.2.3. The Dimension of Cognitivity 3.5.3.3. Indwelling 3.5.4. The Genetic Analysis of Religious Experience 3.5.4.1. Embodiment of Subjectivity 3.5.4.2. Consciousness as a Continuum 3.5.4.3. Religious Indwelling and the Quaker Concern Chapter 4. The Event of the Religious: “Every event on its finer side introduces God into the world” 4.1. “Community of Intuition”: Experience and Expression 4.1.1. Whitehead’s Doctrine of Mutual Immanence 4.1.2. Religious Intuition and Deleuze’s “Universality of the Singular” 4.2. Towards a Theory of the Event of the Religious 4.2.1. Deleuze: Folds of the Event 4.2.1.1. The Stoic Theory of the Incorporeals 4.2.1.2. Leibniz 4.2.1.3. Deleuze reading Whitehead on the event 4.2.1.4. Towards an Evental Promise 4.2.2. From Becoming to Appearing: Process Thought and Phenomenology 4.2.2.1. Phenomenology: From Consciousness, through Being, to Givenness 4.2.3. Jean-Luc Marion: the beginning of phenomenology and the end of metaphysics 4.2.3.1. The Phenomenology of Givenness 4.2.3.2. Saturated Phenomena 4.2.3.3. Marion’s Phenomenology of the Event 4.2.3.4. Towards an Evental Interruption 4.3. Recuperating Whitehead’s Theory of Event 4.3.1. On the Evental Character of Religion 4.3.2. Badiou and the Ontology of the Event 4.3.2.1. Becoming-Subject: Fidelity to the Event 4.3.2.2. Pauline Event 4.3.2.3. The subject as universal singularity 4.3.2.4. Badiou and the Truth of Religion 4.3.3. Ave crux spes unica: The Christ-event Conclusion. The Tragedy of Religion: “The world lives by its incarnation of God in itself” 5.1. Evental Fidelity between Conventional Intolerance and Neurotic Dogmatism 5.2. Dogmas and The Fallacy of Their Finality 5.3. Religion and its Fiducial Slumber 5.4. The Future of Religion: Quo vadis? 5.4.1. The Path of Mutual Immanence: Beyond the Sacred and the Profane 5.4.2. Incarnation and its Metaphysical Deliverance 5.4.3. Becoming-Religion as ethnopoiesis.
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