Results for 'Devil, Igbo, Process Ontology, God, Yorùbá'

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  1.  36
    An Argument for the Non-Existence of the Devil in African Traditional Religions.Emmanuel Ofuasia - 2022 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11 (1):57-76.
    In this essay, I will argue that the discourse over the existence of the Devil/Satan has no place among the religious cultures in sub-Saharan Africa. This may be contrasted with the numerous efforts in the dominant philosophy of religion tradition in the Anglo-American sphere, where efforts toward the establishing grounds for the existence of God have occupied and commanded so much attention. On the other hand, it seems to have been taken for granted that Devil, the One who is antagonistic (...)
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  2. Unveiling Ezumezu logic as a framework for process ontology and Yorùbá ontology.Emmanuel Ofuasia - 2019 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 8 (2):63-84.
    Ezumezu, a prototype African logic, developed by Jonathan Chimakonam as a framework which mediates thought, theory and method in the African place, is according to him, extendable and applicable in places non-African too. This seems to underscore the universal character of the logic. I interrogate, in this piece, the logic to see if it truly mediates thought, theory and method in Yorùbá ontology on the one hand, and process ontology on the other hand. Through critical analysis, I discern (...)
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  3.  31
    God, the devil, and the details: Fleshing out the predictive processing framework.Daniel Rasmussen & Chris Eliasmith - 2013 - Behavioral and Brain Sciences 36 (3):223-224.
  4. The ontological argument and the devil.Yujin Nagasawa - 2010 - Philosophical Quarterly 60 (238):72-91.
    The 'parody objection' to the ontological argument for the existence of God advances parallel arguments apparently proving the existence of various absurd entities. I discuss recent versions of the parody objection concerning the existence of 'AntiGod' and the devil, as introduced by Peter Millican and Timothy Chambers. I argue that the parody objection always fails, because any parody is either (i) not structurally parallel to the ontological argument, or (ii) not dialectically parallel to the ontological argument. Moreover, once a parody (...)
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  5. An Ontological Argument for the Devil.Marjorie Haight - 1970 - The Monist 54 (2):218-220.
    After so many centuries of debate, much of it even quite recent, as to the credibility of Anselm’s and others’ ontological arguments for the existence of God, it seems only fair to the opposition that some such argument be proposed for Satan’s existence. It must be noted, however, that in advocating the Devil’s existence, we may be no more than playing the Devil’s advocate.
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  6.  26
    Tourism and Willing Workers on Organic Farms: a collision of two spaces in sustainable agriculture.A. Deville, S. Wearing & M. McDonald - forthcoming - .
    The purpose of this paper is to offer a conceptual analysis of the space created by the Willing Workers on Organic Farms host as a part of the organic farming movement and how that space now collides with the idea of tourism heterotopias as the changing market sees WWOOFers who may be less motivated by organic farming and more by a cheaper form of holiday. The resulting contested space is explored looking at the role and delicate balance of WWOOFing as (...)
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  7.  12
    An Ontological Argument for the Devil.David HaightMarjorie Haight - 1970 - The Monist 54 (2):218-220.
    After so many centuries of debate, much of it even quite recent, as to the credibility of Anselm’s and others’ ontological arguments for the existence of God, it seems only fair to the opposition that some such argument be proposed for Satan’s existence. It must be noted, however, that in advocating the Devil’s existence, we may be no more than playing the Devil’s advocate.
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  8.  43
    A Philosophical Investigation of the Nature of God in Igbo Ontology.Celestine Chukwuemeka Mbaegbu - 2015 - Open Journal of Philosophy 5 (2):137-151.
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  9.  54
    The Supreme God in an African (Igbo) Religious Thought.Egbeke Aja - 1996 - Philosophy in the Contemporary World 3 (4):1-7.
    From African ontology, religious experiences, myths of creation, and language, I argue that even though Africans (Igbo) conceive of supreme deities, none of the adjudged supreme deities is identifiable with the Supreme God propagated by Christian missionaries and theologians. To translate, therefore, the names of African deities, such as Chukwu or Chineke, to mean the God preached by Christians is to yoke to the Igbo religious thought the concept “creation out of nothing,” which is alien to traditional African cosmology. Such (...)
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  10.  32
    God, Ontology and Management: A Philosophical Praxis.Margaret R. DiMarco Allen - 2019 - Philosophy of Management 18 (3):303-330.
    A philosophy of management that incorporates the big picture of human experience, all levels, and degrees of awareness in relationship with the world, will better develop and sustain an environment conducive to creative contributions that meet organizational goals. Quantum physics reveals the nature of reality to be connection and creativity engaged in a process of actualizing possibilities. Human beings participate in this process of actualization, as both observer-creator and experiencer of the universe through multiple domains of knowing – (...)
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  11.  13
    Doomed to fail: The sad epistemolo-gical fate of ontological arguments.I. God - 2012 - In Miroslaw Szatkowski (ed.), Ontological Proofs Today. Ontos Verlag. pp. 50--413.
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  12.  11
    No Evidence for an Auditory Attentional Blink for Voices Regardless of Musical Expertise.Merve Akça, Bruno Laeng & Rolf Inge Godøy - 2020 - Frontiers in Psychology 10.
    Background. Attending to goal-relevant information can leave us metaphorically ‘blind’ or ‘deaf’ to the next relevant information while searching among distracters. This temporal cost lasting for about a half a second on the human selective attention has been long explored using the attentional blink paradigm. Although there is evidence that certain visual stimuli relating to one’s area of expertise can be less susceptible to attentional blink effects, it remains unexplored whether the dynamics of temporal selective attention vary with expertise and (...)
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  13.  18
    What brain for gods-eye? Biological naturalism, ontological objectivism and Searle.R. E. Núnez - 1995 - Journal of Consciousness Studies 2 (2):149-166.
    Mainstream cognitive science shows a strong tendency to explain the mind by postulating a level of analysis separate from the biological and the sociological, and by assuming that the idea of computation is essential. John Searle has challenged these assumptions and suggested a solution to the mind-body problem . I endorse his view that mental phenomena, consciousness and cognition, are genuine biological phenomena, but argue that Searle ignores some important entailments relative to essential features of the living phenomenon. First, these (...)
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  14.  53
    Chaos and God's Abundance: An Ontology of Variety in the Divine Life.James E. Huchingson - 1997 - Zygon 32 (4):515-524.
    The primordial chaos of Genesis 1 may be understood as the Pandemonium Tremendum (or PT), the infinite field of variety or abundance within God. The concept of variety is taken from Claude Shannon's theory of communication. Especially significant is Shannon's notion that communication is the limitation of variety through decision processes. In one model of the divine life suggested by the theory, the PT is the boundless source of potential reaped by an agential God in the act of creation as (...)
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  15.  17
    From the Devil to the impostor: theological contributions to the idea of imposture.Sascha Salatowsky - 2018 - Intellectual History Review 28 (1):61-78.
    The philosophical allegation of imposture levelled by the Radical Enlightenment at Moses, Jesus, and Muhammad – the three founders of the monotheistic religions – has a complex theological history. Strange as it may sound, it is an idea closely connected to some of the “dangerous” debates conducted by scholastic theologians. Some of these theologians described divine omnipotence in a manner that prompted the vexed question of whether God can deceive us. Of course, no theologian doubted that God could and yet (...)
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  16.  15
    The Devil's Stratagem or Human Fraud: Ippolito Desideri on the Reincarnate Succession of the Dalai Lama.Michael J. Sweet - 2009 - Buddhist-Christian Studies 29:131-140.
    In lieu of an abstract, here is a brief excerpt of the content:The Devil's Stratagem or Human Fraud:Ippolito Desideri on the Reincarnate Succession of the Dalai LamaMichael J. SweetThe institution of the Dalai Lama and the narrative of his reincarnate succession have become so familiar in the course of the past few decades as to seem almost unremarkable. But, let us imagine hearing the story of the Fourteenth Dalai Lama's succession for the first time: the prophecies of his dying predecessor, (...)
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  17.  3
    Creativity and God In Whitehead's Process Philosophy.Thomas Hidya Tjaya - 2020 - Diskursus - Jurnal Filsafat dan Teologi STF Driyarkara 11 (2):141-159.
    The category of creativity unquestionably occupies a central position in Alfred North Whitehead’s philosophy of organism. Its employment is hardly surprising given his project to establish a speculative philosophy that is compatible with modern science. This article examines the use of such a category in this project and argues that the separation between creativity and God causes several problems, including the absence of an ontological principle that may ground the interaction of the various elements in this metaphysical scheme. A more (...)
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  18. The Devil’s Advocate.Peter Millican - 1989 - Cogito 3 (3):193-207.
    Over the centuries, many different arguments have been used to support the belief in God. These range from the abstruse and theoretical, such as Anselm’s famous Ontological Argument, to the relatively downto-earth and practical, such as Pascal’s Wager; but nearly all of them share a common weakness on which I intend to focus. I shall claim that the theistic arguments typically take for granted that in order to establish the existence of God they have only to establish the existence of (...)
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  19.  6
    Reality in the Name of God, or, divine insistence: an essay on creation, infinity, and the ontological implications of Kabbalah.Noah Horwitz - 2012 - Brooklyn, NY: Punctum books.
    What should philosophical theology look like after the critique of Onto-theology, after Phenomenology, and in the age of Speculative Realism? What does Kabbalah have to say to Philosophy? Since Kant and especially since Husserl, philosophy has only permitted itself to speak about how one relates to God in terms of the intentionality of consciousness and not of how God is in himself. This meant that one could only ever speak to God as an addressed and yearned-for holy Thou, but not (...)
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  20. Rethinking the Ontological Argument: A Neoclassical Theistic Response.Daniel A. Dombrowski - 2006 - New York: Cambridge University Press.
    In recent years, the ontological argument and theistic metaphysics have been criticised by philosophers working in both the analytic and continental traditions. Responses to these criticisms have primarily come from philosophers who make use of the traditional, and problematic, concept of God. In this volume, Daniel A. Dombrowski defends the ontological argument against its contemporary critics, but he does so by using a neoclassical or process concept of God, thereby strengthening the case for a contemporary theistic metaphysics. Relying on (...)
  21.  9
    A Race of Devils: Race-Making, Frankenstein, and The Modern Prometheus.P. J. Brendese - 2022 - Political Theory 50 (1):86-113.
    This essay engages Mary Shelley’s Frankenstein or The Modern Prometheus as a salient intervention into modern political theory. I analyze the work as a cipher for the tensions inhabiting Euro-modernity’s stitched together fictions of racial determinism and racial dynamism legible in slavery, assimilationist projects and White fears reverberating throughout. Adapting the mythical ancient Prometheus as one who steals fire from the gods to create humans and civilization, Frankenstein dramatizes the risks and monstrous results of White imperial masculinity as a Euro-colonial (...)
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  22.  73
    God and Evolutionary Evil: Theodicy in the Light of Darwinism.Southgate Christopher - 2002 - Zygon 37 (4):803-824.
    Pain, suffering, death, and extinction have been intrinsic to the process of evolution by natural selection. This leads to a real problem of evolutionary theodicy, little addressed up to now in Christian theologies of creation. The problem has ontological, teleological, and soteriological aspects. The recent literature contains efforts to dismiss, disregard, or reframe the problem. The radical proposal that God has no long–term goals for creation, but merely keeps company with its unfolding, is one way forward. An alternative strategy (...)
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  23.  22
    An African Perspective on the Nature of Mind: Reflections on Yoruba Contextual Dualism.Babalola Joseph Balogun & Richard Taye Oyelakin - 2022 - Culture and Dialogue 10 (2):102-128.
    The problem of the nature of mind has lingered for a long time. Generated by the question of whether the mind is an independently existing entity or merely an aspect of bodily events and processes, the problem of the nature of mind has divided Western philosophers into two opposing camps, namely dualism and physicalism. Contemporary discourse of the nature of minds, within the Western philosophical tradition, continues to privilege physicalism over dualism, because it avoids the theoretical impasse engendered by the (...)
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  24.  4
    The Question of God in Heidegger's Phenomenology.George Kovacs - 1990 - Northwestern University Press.
    Several philosophers have developed theological perspectives out of Heidegger's ontology. Yet the question of God in Heidegger's thought itself has never received full elucidation. In this revealing new study, George Kovacs poses the problem of analyzing the idea of God as a process of questioning and thus subjects Heidegger's phenomenological existentialism to a process of exposition Heidegger himself employed.
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  25.  22
    God: The invention of an idea.Jon Mills - 2011 - Essays in the Philosophy of Humanism 19 (2):61-79.
    In this essay, I argue that the God hypothesis is merely an idea based on a fantasy principle. Albeit a logical concept born of social convention, God is a semiotic embodiment and symbolization of ideal value. Put laconically, God is only a thought. Rather than an extant ontological subject or agency traditionally attributed to a supernatural, transcendent creator or supreme being responsible for the coming into being of the universe, God is a psychological invention signifying ultimate ideality. Here God becomes (...)
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  26.  9
    The Ontological Obsessions of Radical Thought.Stephen Gardner - 2003 - Contagion: Journal of Violence, Mimesis, and Culture 10 (1):1-22.
    In lieu of an abstract, here is a brief excerpt of the content:THE ONTOLOGICAL OBSESSIONS OF RADICAL THOUGHT1 Stephen Gardner University ofTulsa Rather than make an inventory ofthis hodgepodge ofdead ideas, we should take as our starting point the passions that fueled it. François Furet (4) Any synthesis is incomplete which ends in an object or an abstract concept and not a living relationship between two individuals. René Girard (Deceit 178) Karl Marx offers two observations which I take as the (...)
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  27.  10
    Ukukhonza as an ethic-oriented ontology to ensure harmonious existence among AmaZulu.Nompumelelo Z. Radebe - 2024 - HTS Theological Studies 80 (2):6.
    The production of knowledge should be premised on the inclusion of all epistemologies to provide possibilities to build a more just world. However, knowledge production, as we have it today, is premised on Western epistemology which is used to distil other knowledges before they could be accepted as legitimate. This approach stifles possibilities to find different ways of knowing that could contribute to imagining the world anew. There is a need, therefore, to unthink the West such that we find other (...)
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  28.  4
    Process Mysticism.Daniel A. Dombrowski - 2023 - SUNY Press.
    Process Mysticism uses the process philosophies of Charles Hartshorne, Alfred North Whitehead, and Henri Bergson to explore mystical religious experiences. The aim is not so much to demonstrate that such experiences are true or veridical as it is to understand, in a William Jamesian fashion, how they could be possible and not contradict the concept of God held by philosophers and theologians. Divine world-inclusiveness, ideal power and tragedy, the ontological argument, asceticism and the via negativa, divine visions and (...)
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  29.  15
    Clinical Ethics Consultation After God: Implications for Advocacy and Neutrality.J. Clint Parker - 2018 - HEC Forum 30 (2):103-115.
    In After God: Morality and Bioethics in a Secular Age, H. Tristram Engelhardt, Jr. explores the broad implications for moral reasoning once a culture has lost a God’s-eye perspective. In this paper, I focus on the implications of Engelhardt’s views for clinical ethics consultation. I begin by examining the question of whether clinical ethics consultants should advocate a particular viewpoint and/or process during consultations or adopt a neutral stance. I then examine the implications of Engelhardt’s views for this question. (...)
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  30.  27
    Might God Help Explain Moral Knowledge?David Baggett - 2023 - Perichoresis 21 (1):4-21.
    Although owing to proper basicality, phenomenal conservatism, and deliberative indispensability our axiomatic moral judgments seem to be prima facie justified, the question of potential undercutting defeaters can pose a challenge to moral knowledge. Evolutionary debunking arguments of various stripes are one of the more recent widely discussed contenders for such a defeater. Because of the likes of Michael Ruse, Richard Joyce, and Sharon Street, such arguments have attracted much attention. Their general structure features an empirical premise according to which the (...)
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  31.  55
    Revising Process Metaphysics in Response to Ian Barbour's Critique.Joseph A. Bracken - 1998 - Zygon 33 (3):405-414.
    In Religion in an Age of Science, Ian Barbour concludes that the contemporary evolutionary worldview with its emphasis on the interplay of law and chance, relationality and autonomy, can be properly accounted for only by something like the process‐relational metaphysics of Alfred North Whitehead. At the same time, he expresses serious reservations about certain features of Whitehead's scheme, notably, his perceived inability to account for the ongoing identity of the human self and for the fact of multilevel organization within (...)
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  32.  3
    The Question of God in Heidegger's Phenomenology Osi.George Kovacs - 1990 - Northwestern University Press.
    Several philosophers have developed theological perspectives out of Heidegger's ontology. Yet the question of God in Heidegger's thought itself has never received full elucidation. In this revealing new study, George Kovacs poses the problem of analyzing the idea of God as a process of questioning and thus subjects Heidegger's phenomenological existentialism to a process of exposition Heidegger himself employed.
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  33.  12
    Journey Back to God: Origen on the Problem of Evil.Mark S. M. Scott - 2015 - Oxford University Press USA.
    Journey Back to God explores Origen of Alexandria's creative, complex, and controversial treatment of the problem of evil. It argues that his layered cosmology functions as a theodicy that deciphers deeper meaning beneath cosmic disparity. Origen asks: why does God create a world where some suffer more than others? On the surface, the unfair arrangement of the world defies theological coherence. In order to defend divine justice against the charge of cosmic mismanagement, Origen develops a theological cosmology that explains the (...)
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  34. An impossible proof of God.Robert E. Pezet - 2018 - International Journal for Philosophy of Religion 83 (1):57-83.
    A new version of the ontological argument for the existence of God is outlined and examined. After giving a brief account of some traditional ontological arguments for the existence of God, where their defects are identified, it is explained how this new argument is built upon their foundations and surmounts their defects. In particular, this version uses the resources of impossible worlds to plug the common escape route from standard modal versions of the ontological argument. After outlining the nature of (...)
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  35.  72
    The Eco-Ontology of Social/ist Ecofeminist Thought.Whitney A. Bauman - 2007 - Environmental Ethics 29 (3):279-298.
    The epistemological and ontological claims of social/ist ecofeminist thought (a combination of social and socialist ecofeminism) are moving away from the dichotomy between idealism and materialism (both forms of colonial thinking about humans and the rest of the natural world). The social/ist ecofeminists have constructed a postfoundational “eco-ontology” of nature-cultures (Haraway) in which the ideal and the material are co-agents in the continuing process of creation. Given that contemporary public discourse in the United States on the topic of “environmental (...)
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  36.  36
    Immutability of God.Howard Ebert - 1993 - Philosophy and Theology 8 (1):41-61.
    Mark Lloyd Taylor in God is Love: A Study in the Theology of Karl Rahner charges that Rahner’s understanding of the essential immutability of God renders his theology incoherent. For Taylor, Rahner’s assertion of God’s essential immutability prevents him from cartying through in a consistent manner the methodological turn to the subject which is at the heart of his theological project. An assessment of the validity of Taylor’s process-informed critique requires a careful examination of Rahner’s understanding of analogy. Analogy, (...)
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  37.  8
    Immutability of God.Howard Ebert - 1993 - Philosophy and Theology 8 (1):41-61.
    Mark Lloyd Taylor in God is Love: A Study in the Theology of Karl Rahner charges that Rahner’s understanding of the essential immutability of God renders his theology incoherent. For Taylor, Rahner’s assertion of God’s essential immutability prevents him from cartying through in a consistent manner the methodological turn to the subject which is at the heart of his theological project. An assessment of the validity of Taylor’s process-informed critique requires a careful examination of Rahner’s understanding of analogy. Analogy, (...)
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  38.  6
    ‘The hand of God’: hierophany and transcendence through sport.Ivo Jirásek - 2024 - Journal of the Philosophy of Sport 51 (1):1-28.
    The designation of Diego Maradona’s ‘handball’ goal, that it was an intervention by God himself, brings the phenomena of sport and religion into an interrelationship. The basic thesis of this paper is that, despite many of their phenomenal similarities, explicit religion is not, and cannot be, substantially related to sport, as the two manifest themselves in different ways of being. This thesis is supported by arguments from three philosophical areas: 1. The ontological dimension of the manifestation of the sacred in (...)
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  39.  22
    Why Not? God.Kenneth L. Pearce - 2024 - In Mirosław Szatkowski (ed.), Ontology of Divinity. De Gruyter. pp. 249-266.
    It is widely agreed among broadly Anselmian theists that God is in some sense the 'delimiter of possibilities.' In other words, the scope of possibility is explained by the manner in which the universe emanates from God. However, existing accounts of God's role here—in terms of freedom, choice, or power—face serious difficulties. The present paper provides a new account of God's role as the delimiter of possibilities in terms of the different manner in which the non-actuality of non-actual states of (...)
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  40.  40
    An impossible proof of God.Robert E. Pezet - 2018 - International Journal for Philosophy of Religion 83 (1):57-83.
    A new version of the ontological argument for the existence of God is outlined and examined. After giving a brief account of some traditional ontological arguments for the existence of God, where their defects are identified, it is explained how this new argument is built upon their foundations and surmounts their defects. In particular, this version uses the resources of impossible worlds to plug the common escape route from standard modal versions of the ontological argument. After outlining the nature of (...)
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  41.  7
    Potentiality in God: Grund and Ungrund in Jacob Boehme.Ernest B. Koenker - 1971 - Philosophy Today 15 (1):44-51.
    No contemporary philosopher has argued more consistenily or more convincingly for a God of becoming than Charles Hartshorne. Boehme looms largein the historical background of his dipolar theology: both classical theism, which sees God as supreme actuality and most strictly absolute, and pantheism, whichsees in God only supreme potentiality and universal relativity, are correlated in his panentheism. The ultimate contraries are united in the divine relativity,where eternal permanence and temporal process are both preserved in a tension that, logically, precedes (...)
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  42. Ecumenical Relational Ontology in Dialogue with Thomism.Giulio Maspero - 2024 - Nova et Vetera 22 (2):509-540.
    In lieu of an abstract, here is a brief excerpt of the content:Ecumenical Relational Ontology in Dialogue with ThomismGiulio MasperoIntroduction: Challenged by a FrescoEntering the Chapel of San Brice in the right transept of the Orvieto Cathedral, a city where Thomas lived for three years, one can admire a fresco by Luca Signorelli, painted in 1500, whose subject is the doctorum sapiens ordo. Here it is possible to recognize Aquinas surrounded by a group of fourteen doctors of the Church, the (...)
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  43.  16
    Holy Shit: Excremental Philosophy, Religious Ontology, and Spiritual Revelation.Sean Christopher Hall - 2021 - International Journal of Žižek Studies 15 (1).
    Žižek seems to find great inspiration in Christianity. It is central to The Fragile Absolute: Or, Why Is the Christian Legacy Worth Fighting For?, The Puppet and the Dwarf, and The Monstrosity of Christ. Indeed, even in his more singularly philosophical and political texts we find that Christianity is often vital to his overall argumentative strategy. This is somewhat surprising given his declared position as an atheist. Yet what seems to appeal to him in Christianity is that, as a religion, (...)
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  44.  28
    Potentiality in God: Grund and Ungrund in Jacob Boehme.Ernest B. Koenker - 1971 - Philosophy Today 15 (1):44-51.
    No contemporary philosopher has argued more consistenily or more convincingly for a God of becoming than Charles Hartshorne. Boehme looms largein the historical background of his dipolar theology: both classical theism, which sees God as supreme actuality and most strictly absolute, and pantheism, whichsees in God only supreme potentiality and universal relativity, are correlated in his panentheism. The ultimate contraries are united in the divine relativity,where eternal permanence and temporal process are both preserved in a tension that, logically, precedes (...)
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  45.  38
    The World’s Participation in God’s Trinitarian Life.Samuel M. Powell - 2008 - Process Studies 37 (1):145-165.
    Like process theism, Christian theology affirms the immanence of God in the world and of the world in God. Unlike process theism, it also affirms the ontological priority of God over the world. As a result, Christian theologians will object to describing God’s relation to the world by analogy with the mind’s relation to the body or in terms of whole-part relations. In Christian history, the God-world relation has been more often described in terms of “participation.” The world (...)
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  46.  24
    The Classical Doctrine of the Eternal Processions and Creation ex nihilo.Andrew Hollingsworth - 2024 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 66 (1):5-24.
    I argue that the classical doctrine of the eternal processions (CDEP) is inconsistent with the doctrine of creation ex nihilo (DCEN). More specifically, I argue that the metaphysical entailments of each doctrine are inconsistent with one another. According to the CDEP, God must be atemporal and immutable to avoid entailing some sort of ontological subordination obtaining between the Son and Spirit to the Father. On classical understandings of immutability, and thus atemporality, God experiences no change whatsoever, be that change intrinsic (...)
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  47.  19
    African relational ontology, personhood and immutability.Luis Cordeiro-Rodrigues - 2022 - South African Journal of Philosophy 41 (3):306-320.
    In the Western theist tradition, the conception of a person tends to be understood as an intrinsic property. Hence, the classification of someone as a person does not depend on relational aspects of that person. From this, Western theists often understand that their conception of God as a person does not clash with the idea of immutability. In this article, I challenge the idea that being a person and being immutable are compatible properties by using Afro-communitarian philosophy and, more specifically (...)
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  48.  7
    Christology in Contemporary African Christianity: Ontological or Functional?Babatunde Ogunlana & Benjamin I. Akano - 2022 - European Journal of Theology and Philosophy 2 (4):13-18.
    This article examines the practical nature of Christology in contemporary African Christianity. The writers argue that though the religious mindset of the African people does not allow a dichotomy between ontological and functional Christologies, existential challenges have made many Africans tilt towards the functional end. The method adopted in the article is a descriptive approach. Christology is central to the orthodox Christian faith. It permeates all the pages of the Bible. The Old Testament consistently predicts the coming of the Messiah. (...)
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  49. Towards Process Ontology: A Critical Study in Substance-Ontological Premises.Johanna Seibt - 1990 - Dissertation, University of Pittsburgh
    This thesis promotes a therapeutic revision of fundamental assumptions in contemporary ontological thought. I show that none of the extant standard theories of objects provides a viable account of the numerical, qualitative, and trans-temporal identity of objects, and that this is due to certain substance-ontological premises. I argue that in order to state the identity conditions of objects we must abandon these premises, together with the idea that objects enjoy ontological primacy. ;I follow a methodological program of formally criticizing an (...)
     
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  50.  97
    A process ontology for biology.John Dupré - 2014 - The Philosophers' Magazine 67:81-88.
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