Results for 'Pantheism'

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  1.  12
    Philosophical Abstracts.Does Traditional Theism Entail Pantheism & Robert Oakes - 1983 - American Philosophical Quarterly 20 (1).
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  2.  62
    Emergentism as an Option in the Philosophy of Religion: Between Materialist Atheism and Pantheism.James Franklin - 2019 - Suri: Journal of the Philosophical Association of the Philippines 7 (2):1-22.
    Among worldviews, in addition to the options of materialist atheism, pantheism and personal theism, there exists a fourth, “local emergentism”. It holds that there are no gods, nor does the universe overall have divine aspects or any purpose. But locally, in our region of space and time, the properties of matter have given rise to entities which are completely different from matter in kind and to a degree god-like: consciousnesses with rational powers and intrinsic worth. The emergentist option is (...)
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  3. Pantheism, Quantification and Mereology.Graham Oppy - 1997 - The Monist 80 (2):320-336.
    I provide a classification of varieties of pantheism. I argue that there are two different kinds of commitments that pantheists have. On the one hand, there is an ontological commitment to the existence of a sum of all things. On the other hand, there is an ideological commitment: either collectively or distributively, the sum of all things is divine.
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  4. Cohen, Spinoza, and the Nature of Pantheism.Yitzhak Melamed - 2018 - Jewish Studies Quarterly:171-180.
    The German text of Cohen’s Spinoza on State & Religion, Judaism & Christianity (Spinoza über Staat und Religion, Judentum und Christentum) first appeared in 1915 in the Jahrbuch für jüdische Geschichte und Literatur. Two years before, in the winter of 1913, Cohen taught a class and a seminar on Spinoza’s Theological-Political Treatise at the Hochschule für die Wissenschaft des Judentums. This was Cohen’s first semester at the Hochschule, after retiring from more than thirty years of teaching at the University of (...)
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  5.  50
    Pantheism and Saving God.Andrei A. Buckareff - 2016 - Sophia 55 (3):347-355.
    In this paper, I examine Mark Johnston’s panentheistic account of the metaphysics of the divine developed in his recent book, Saving God: Religion After Idolatry. On Johnston’s account, God is the ‘Highest One’ and is identified with ‘the outpouring of Being by way of its exemplification in ordinary existents for the sake of the self-disclosure of Being’. Johnston eschews supernaturalism and takes his position to be consistent with what he calls ‘legitimate naturalism’ which he takes to be some version of (...)
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  6.  23
    Unity Between God and Mind? A Study on the Relationship Between Panpsychism and Pantheism.Joanna Leidenhag - 2019 - Sophia 58 (4):543-561.
    A number of contemporary philosophers have suggested that the recent revival of interest in panpsychism within philosophy of mind could reinvigorate a pantheistic philosophy of religion. This project explores whether the combination and individuation problems, which have dominated recent scholarship within panpsychism, can aid the pantheist’s articulation of a God/universe unity. Constitutive holistic panpsychism is seen to be the only type of panpsychism suited to aid pantheism in articulating this type of unity. There are currently no well-developed solutions to (...)
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  7. Higher Pantheism.David Knight - 2000 - Zygon 35 (3):603-612.
    Romantic sensibility and political necessity led Humphry Davy, Britain's most prominent scientist in the first quarter of the nineteenth century, to pantheism: nature worship, involving for him a fervent belief in the immortality of the soul. Rapt with a vision of sublimity, from mountain tops or balloons, men of science in succeeding generations also found in pantheism a reason for their vocation and a way of making sense of their world. It should be seen as an alternative both (...)
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  8.  34
    Antinomism, Trinity and the Challenge of Solov’Ëvan Pantheism in the Theology of Sergij Bulgakov.Brandon Gallaher - 2012 - Studies in East European Thought 64 (3-4):205-225.
    The paper argues that Sergej Bulgakov's sophiology was an attempt, via antinomism or the philosophy of antinomies, to overcome the rationalism, monism, and determinism (in a word, "pantheism") of Vladimir Solov'ëv's philosophy of the Absolute understood as an abstract Trinitarianism. After detailing Solov'ëv's thought on the Trinity and Bulgakov's criticisms of it, the study then describes Bulgakov's antinomism and its application to the doctrine of God. However, it is contended that Bulgakov's antinomism ultimately falls into the same problems with (...)
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  9.  66
    Schelling on the Possibility of Evil: Rendering Pantheism, Freedom, and Time Consistent.G. Anthony Bruno - 2017 - SATS 18 (1):1-18.
    German idealism stems in large part from Fichte’s response to a dilemma involving the concepts of pantheism, freedom and time: either time is the form of the determination of modes of substance, as held by a pantheistic or ‘dogmatic’ person, or the form of acts generated by human freedom, as held by an idealistic person. Fichte solves the dilemma by refuting dogmatism and deducing time from idealism’s first principle. But his diagnosis is more portentous: by casting the lemmas in (...)
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  10.  83
    Spinozistic Pantheism, the Environment and Christianity.Peter Forrest - 2010 - Sophia 49 (4):463-473.
    I am not a pantheist and I don’t believe that pantheism is consistent with Christianity. My preferred speculation is what I call the Swiss Cheese theory: we and our artefacts are the holes in God, the only Godless parts of reality. In this paper, I begin by considering a world rather like ours but without any beings capable of sin. Ignoring extraterrestrials and angels we could consider the world, say, 5 million years ago. Pantheism was, I say, true (...)
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  11. Rational Faith and the Pantheism Controversy: Kant's "Orientation" Essay and the Evolution of His Moral Argument.Brian Chance & Lawrence Pasternack - 2018 - In Daniel Dahlstrom (ed.), Kant and His German Contemporaries: Volume 2, Aesthetics, History, Politics, and Religion. Cambridge University Press.
    In this chapter we explore the importance of the Pantheism Controversy for the evolution of Kant’s so-called “Moral Argument” for the Highest Good and its postulates. After an initial discussion of the Canon of the Critique of Pure Reason, we move on to the relationship between faith and reason in the Pantheism Controversy, Kant’s response to the Controversy in his 1786 “Orientation” Essay, Thomas Wizenmann’s criticisms of that essay, and finally to the Critique of Practical Reason. We argue (...)
     
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  12.  18
    The Evidence for Somānanda’s Pantheism.John Nemec - 2014 - Journal of Indian Philosophy 42 (1):99-114.
    It is well known that Utpaladeva’s (c. 925–975) articulation of the Pratyabhijñā deviates in style and substance from that of his teacher, Somānanda (fl. c. 900–950), and that the former’s Īśvarapratyabhijñākārikās (along with two auto-commentaries) come to be regarded as the definitive formulation of the school’s philosophy almost from the moment they were first composed. In this essay, I argue that while the spirit and general philosophical contours of Somānanda’s Śivadṛṣṭi serve as the basis for all subsequent writings in the (...)
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  13.  28
    Indifference and the World: Schelling’s Pantheism of Bliss.Kirill Chepurin - 2019 - Sophia 58 (4):613-630.
    Although largely neglected in Schelling scholarship, the concept of bliss assumes central importance throughout Schelling’s oeuvre. Focusing on his 1810–11 texts, the Stuttgart Seminars and the beginning of the Ages of the World, this paper traces the logic of bliss, in its connection with other key concepts such as indifference, the world or the system, at a crucial point in Schelling’s thinking. Bliss is shown, at once, to mark the zero point of the developmental narrative that Schelling constructs here and (...)
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  14.  33
    A Pantheist in Spite of Himself: Craig, Hegel, and Divine Infinity.Russell W. Dumke - 2016 - International Journal for Philosophy of Religion 80 (3):243-257.
    In his 2006 paper `Pantheists in Spite of Themselves: God and Infinity in Contemporary Theology,’ William Lane Craig examines the work of Wolfhart Pannenberg, Philip Clayton, and F. LeRon Shults, whose conceptions of God are influenced by Hegel. Craig shows that these thinkers’ Hegelian formulations lead to monism, despite their attempts to avoid it. He then attempts to refute Hegelian thinking by appealing to Cantor. I argue that that this refutation fails because Cantor and Hegel are far more amicable than (...)
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  15.  45
    Neo-Kantianism, Pantheism, and the Ego.Joan Delaney Grossman - 1995 - Studies in East European Thought 47 (3-4):179 - 193.
  16. Pantheism and the Value of Life in Indian Philosophy: With a Reference to Western Philosophy.W. S. Urquhart - 1919 - Ajay Book Service.
     
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  17. The Awe-Some Argument for Pantheism.T. Ryan Byerly - 2019 - European Journal for Philosophy of Religion 11 (2):1-21.
    Many pantheists have claimed that their view of the divine is motivated by a kind of spiritual experience. In this paper, I articulate a novel argument, inspired by recent work on moral exemplarism, that gives voice to this kind of motivation for pantheism. The argument is based on two claims about the emotion of awe, each of which is defended primarily via critical engagement with empirical research on the emotion. I also illustrate how this pathway to pantheism offers (...)
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  18. Pantheism: A Non-Theistic Concept of Deity.Michael P. Levine - 1994 - Cambridge University Press.
    Many people who do not believe in God believe that 'everything is God' - that everything is part of an all-inclusive divine unity. In Pantheism , this concept is presented as a legitimate position and its philosophical basis is examined. Michael Levine compares it to theism, and discusses the scope for resolving the problems inherent in theism through pantheism. He also considers the implications of pantheism in terms of practice. This book will appeal to those who study (...)
     
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  19. Stoic Pantheism.Dirk Baltzly - 2003 - Sophia 42 (2):3-33.
    This essay argues the Stoics are rightly regarded as pantheists. Their view differs from many forms of pantheism by accepting the notion of a personal god who exercises divine providence. Moreover, Stoic pantheism is utterly inimical to a deep ecology ethic. I argue that these features are nonetheless consistent with the claim that they are pantheists. The essay also considers the arguments offered by the Stoics. They thought that their pantheistic conclusion was an extension of the best science (...)
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  20.  37
    Personhood, Consciousness, and God: How to Be a Proper Pantheist.Sam Coleman - 2019 - International Journal for Philosophy of Religion 85 (1):77-98.
    In this paper I develop a theory of personhood which leaves open the possibility of construing the universe as a person. If successful, it removes one bar to endorsing pantheism. I do this by examining a rising school of thought on personhood, on which persons, or selves, are understood as identical to episodes of consciousness. Through a critique of this experiential approach to personhood, I develop a theory of self as constituted of qualitative mental contents, but where these contents (...)
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  21.  43
    The Personal Pantheist Conception of God.P. Forrest - unknown
    This chapter is a case for the pantheist conception considered as a species of theism, rather than a rival to it. The starting point, the premise of the argument, is properly anthropomorphic metaphysics, which I propose as a rival to scientific naturalism; I begin, then, by stating my version of pantheism, by expounding PAM, and by sketching my argument.
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  22.  91
    The Question of Pantheism in the Second Objections to Descartes’s Meditations.Julie R. Klein - 2003 - American Catholic Philosophical Quarterly 77 (3):357-379.
    Through a close analysis of texts from the Second Objections and Replies to the Meditations, this article addresses the tension between the pursuit of certainty and the preservation of divine transcendence in Descartes’s philosophy. Via a hypothetical “atheist geometer,” the Objectors charge Descartes with pantheism. While the Objectors’ motivations are not clear, the objection raises provocative questions about the relation of the divine and the human mind and about the being of created or dependent entities inDescartes’s metaphysics. Descartes contends (...)
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  23.  68
    Omniscience and Pantheism.William J. Mander - 2000 - Heythrop Journal 41 (2):199–208.
    This article argues that theism entails a species of pantheism on the grounds that there is simply no discernible difference between the God's knowledge of the world and the world that God knows. The case against this thesis begins with the traditional theory of distinctions. But since God is necessarily omniscient there is not even the possibility that these might be considered apart and thus distinguished in that way. But neither is it possible to do this by means of (...)
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  24.  62
    Pantheism and Science.Peter Forrest - 1997 - The Monist 80 (2):307-319.
    Does contemporary science tend to favour pantheism over its rivals or vice versa? Here I take the rivals to be the other members of a five-point spectrum: atheism, polytheism, pantheism, panentheism, and transcendent theism. And the features of contemporary science that I shall consider are: that the Universe has only existed for a finite time; that the Universe is expanding; that there are ubiquitous and pervasive laws of nature; and the ‘fine tuning’ required for life.
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  25.  14
    The Idealism and Pantheism of May Sinclair.Emily Thomas - 2019 - Journal of the American Philosophical Association 5 (2):137-157.
    During the early twentieth century, British novelist and philosopher May Sinclair published two book-length defenses of idealism. Although Sinclair is well known to literary scholars, she is little known to the history of philosophy. This paper provides the first substantial scholarship on Sinclair's philosophical views, focusing on her mature idealism. Although Sinclair is working within the larger British idealist tradition, her argument for Absolute idealism is unique, founded on Samuel Alexander's new realist beliefs about the reality of time. Her metaphysics (...)
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  26.  80
    Theism, Pantheism, and Petitionary Prayer.W. J. Mander - 2007 - Religious Studies 43 (3):317-331.
    Theists typically think it appropriate to pray to God in the hope that He will thereby intervene in affairs. On the other hand, such prayer is often held to be quite inappropriate for pantheists; a view endorsed by many pantheists themselves. This paper argues for the exact opposite of these positions. It is maintained not only that pantheism can make sense of petitionary prayer but that, despite initial appearances to the contrary, classical theism can not.
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  27.  25
    Pantheism, Ethics and Ecology.Michael P. Levine - 1994 - Environmental Values 3 (2):121 - 138.
    Pantheism is a metaphysical and religious position. Broadly defined it is the view that (1) "God is everything and everything is God ... the world is either identical with God or in some way a self-expression of his nature" (H.P. Owen). Similarly, it is the view that (2) everything that exists constitutes a 'unity' and this all-inclusive unity is in some sense divine (A. MacIntyre). I begin with an account of what the pantheist's ethical position is formally likely to (...)
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  28. Polytheism, Pantheism, and the Ontological Argument.R. Harwood - 1999 - Religious Studies 35 (4):477-491.
    I show that if the ontological argument is sound, it proves that a number of maximally great beings must exist. I show that maximal greatness does not imply uniqueness, that such beings can be omnipotent and yet not restrict each other's power, and that each must have its own separate stream of consciousness. I also show that attempts to unify the beings by unifying the streams of consciousness leads to a form of pantheism.
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  29.  4
    Pantheism for the Unsuperstitious: Philosophical Rhetoric in the Work of John Toland.Tom van Malssen - 2013 - International Journal of Philosophy and Theology 74 (4):274-290.
    Contrary to the prevailing scholarly view, this article claims that the example of the first modern author to extensively discuss the art of exoteric-esoteric writing provides decisive evidence that writing on more than one layer was not a device all modern authors had recourse to solely in order to avoid political, social, or religious persecution. By means of an analysis of the genealogy of the thought of this author, John Toland, the article shows that an ulterior reason for practicing the (...)
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  30. Pantheism.T. L. S. Sprigge - 1997 - The Monist 80 (2):191-217.
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  31.  58
    Pantheism in Spinoza and the German Idealists.F. C. Copleston - 1946 - Philosophy 21 (78):42 - 56.
    In an essay on pantheism Schopenhauer observes that his chief objection against it is that it says nothing, that it simply enriches language with a superfluous synonym of the word “world.” It can hardly be denied that by this remark the great pessimist, who was himself an atheist, scored a real point. For if a philosopher starts off with the physical world and proceeds to call it God, he has not added anything to the world except a label, a (...)
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  32.  23
    Classical Theism and Pantheism: A Victory for Process Theism?: ROBERT A. OAKES.Robert A. Oakes - 1977 - Religious Studies 13 (2):167-173.
    In Anselm's Discovery , Professor Hartshorne makes the rather startling and counterintuitive claim that ‘…there is indeed no issue between theism and pantheism. We all exist in the divine being, as St Paul said.’ 1 Classical or orthodox theists, it seems eminently fair to say, can be expected to recoil from any such suggestion with more than a little indignation. First of all, it might well be objected that Hartshorne - as a ‘process theist’ - is not a classical (...)
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  33.  20
    Divine Conservation and Spinozistic Pantheism: PHILIP L. QUINN.Philip L. Quinn - 1979 - Religious Studies 15 (3):289-302.
    In a recent paper, Robert A. Oakes argues that a doctrine central to, and partially constitutive of, classical theism implies a certain sort of pantheism. The doctrine in question is a modal form of the claim that God conserves in existence the world of contingent things; alternatively, it is the view that all contingently existing things are necessarily continuously dependent upon God for their existence. And the variety of pantheism at stake is a modal form of the thesis (...)
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  34.  62
    Pantheism Vs. Theism.Lewis S. Ford - 1997 - The Monist 80 (2):286-306.
    If pantheism is by definition the belief in impersonal deity, then there is little point in exploring any inter-connection with personalistic theism. Theism would exclude pantheism, and pantheism theism. To be sure, there are strong reasons why pantheism has insisted upon divine impersonality, and these need to be explored and assessed. That is our task in the first part of the paper, while the second part will introduce a way of considering the correlation of pantheism (...)
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  35.  37
    Modern Pantheism as an Approach to Environmental Ethics.Harold W. Wood Jr - 1985 - Environmental Ethics 7 (2):151-163.
    While philosophers debate the precise articulation of philosophical theory to achieve a desirable change in environmental attitudes, they may be neglecting the fountainhead of social change. Insofar as ordinary people are concemed, it is religion which is the greatest factor in determining morality. In order to achieve an enlightened environmental ethics, we need what can only be termed a “religious experience.” While not denying the efficacy of other religious persuasions, I explore the contribution of an informed modem Pantheism to (...)
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  36.  76
    Pantheism and Current Ontology.Eric Steinhart - 2004 - Religious Studies 40 (1):63-80.
    Pantheism claims: (1) there exists an all-inclusive unity; and (2) that unity is divine. I review three current and scientifically viable ontologies to see how pantheism can be developed in each. They are: (1) materialism; (2) Platonism; and (3) class-theoretic Pythagoreanism. I show how each ontology has an all-inclusive unity. I check the degree to which that unity is: eternal, infinite, complex, necessary, plentiful, self-representative, holy. I show how each ontology solves the problem of evil (its theodicy) and (...)
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  37.  21
    Classical Theism and Pantheism: A Victory for Process Theism?Robert A. Oakes - 1977 - Religious Studies 13 (2):167 - 173.
    In "anselm's discovery", professor hartshorne argues that there is 'no issue' between theism and pantheism. classical or orthodox theists, it seems eminently fair to say, can be expected to recoil from such a claim with more than a little indignation. what i attempt to establish, however, is that hartshorne is correct. in short, i argue that the doctrine of 'god's-constant-conservation-of-all-things' (clearly an essential or integral doctrine of classical theism) entails that the 'spatiotemporal' matrix has the property of being included (...)
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  38.  51
    Omniscience, Omnipotence and Pantheism.Richard Francks - 1979 - Philosophy 54 (209):395 - 399.
    Spinoza is a pantheist: he believes that everything that is, is God. Traditional Judaeo-Christian theologians dislike the idea, and Spinoza has always been unpopular for it. Nevertheless, I want here to suggest that, simply by following out the logic of omniscience and omnipotence—two attributes of God on which both Spinoza and his opponents are agreed—it is possible to arrive at a conception of God which is at least very close to Spinoza's own. I do not claim that any of the (...)
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  39.  17
    Pantheism.Peter Forrest - 2016 - Roczniki Filozoficzne 64 (4):67-91.
    In this paper I have had two aims. One was to describe a number of pantheist or near pantheist religious attitudes, including the influence of many worlds theories. The other was to indicate some of the ways we might arrive at Pantheism.One final remark: when assessing religious positions the intellectual grounds for accepting or rejecting them should, I suggest, be whether they make sense of things, that is, enable us to understand. The ways to Pantheism, or to near (...)
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  40.  25
    Classical Theism and Pantheism: A Reply to Professor Quinn: ROBERT A. OAKES.Robert A. Oakes - 1980 - Religious Studies 16 (3):353-356.
    I am grateful to Philip Quinn for his thorough and penetrating critique of my paper on classical theism and pantheism. He has given me much to think about, and it would be philosophically remiss of me not to acknowledge that – in the light of his remarks – the argument which I employed in defence of the thesis that classical theism implies a version of pantheism might well benefit from some amendment. However, the purpose of this brief counter-rejoinder (...)
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  41.  43
    Platonic Polypsychic Pantheism.Mary Lenzi - 1997 - The Monist 80 (2):232-250.
    “All things are full of gods”. A Platonic conversion toward a novel form of pantheism lies behind this pronouncement. This form is seldom appreciated in Platonic studies, and perhaps in general. I shall call it “polypsychic pantheism.” Platonic polypsychic pantheism is a form of pantheism that views the universe as a living, heterogeneously ensouled, divine being. Its divinity consists in a plurality of Gods, because different sorts of Soul-Gods appear necessary to make the universe one living (...)
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  42.  49
    On 'the Religion of the Visible Universe': Novalis and the Pantheism Controversy.Benjamin D. Crowe - 2008 - British Journal for the History of Philosophy 16 (1):125 – 146.
    (2008). On ‘The religion of the visible Universe’: Novalis and the pantheism controversy. British Journal for the History of Philosophy: Vol. 16, No. 1, pp. 125-146.
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  43.  37
    American Naturalism on Pantheism 1.Martin O. Yalcin - 2011 - American Journal of Theology and Philosophy 32 (2):156 - 179.
    American naturalists all agree that traditional theism, with its belief in a supernatural personal god who is absolutely transcendent to nature, is inconsistent with the view that nature is all that there is. Yet despite the rejection of the traditional God of theism, some naturalists have found pantheism, with its belief in a divinity thoroughly immanent to nature, congenial. Nonetheless, no philosophically rigorous and systematic juxtaposition of the metaphysical and ethical commitments of pantheism with those of naturalism has (...)
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  44.  17
    Pantheism Vs. Theism: A Re-Appraisal.Lewis S. Ford - 1997 - The Monist 80 (2):286 - 306.
    If pantheism is by definition the belief in impersonal deity, then there is little point in exploring any inter-connection with personalistic theism. Theism would exclude pantheism, and pantheism theism. To be sure, there are strong reasons why pantheism has insisted upon divine impersonality, and these need to be explored and assessed. That is our task in the first part of the paper, while the second part will introduce a way of considering the correlation of pantheism (...)
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  45.  15
    Pantheism in Thinking of the Medieval East.Konul Bunyadzade - 2008 - Proceedings of the Xxii World Congress of Philosophy 14:13-19.
    Pantheist thinking in Islamic East and its adequacy to western pantheism is complicated and controversy problem. To make the problem somewhat clearer, it needs first of all to emphasize that it is possible to divide the development of the theories of world outlook and trends relied on essence of Koran’s esoteric meaning and religion towards inner world in Islamic East, into two direction: pantheist and “vahdat al-vujud”. The trend, in organization and formation of which ismailism, hurufism, nogtavism played important (...)
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  46.  19
    Pantheism, Trinitarian Theism and the Idea of Unity: Reflections on the Christian Concept of God.Douglas Hedley - 1996 - Religious Studies 32 (1):61 - 77.
    Modern analytic philosophy of religion has become increasingly interested in the dogmatic substances of Christian theology. I argue that the doctrine of the Trinity provides an instance of the importance of dogmatic formulation for an appreciation of the philosophical aspect of the Christian concept of God. The starting point of my discussion is the recent defence of pantheism by Michael Levine, and his discussion of Neoplatonist and German Idealist models of deity. Both metaphysical theism and the alleged Neoplatonic metaphysical (...)
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  47.  6
    Pantheism, Trinitarian Theism and the Idea of Unity: Reflections on the Christian Concept of God: Douglas Hedley.Douglas Hedley - 1996 - Religious Studies 32 (1):61-77.
    Modern analytic philosophy of religion has become increasingly interested in the dogmatic substances of Christian theology. I argue that the doctrine of the Trinity provides an instance of the importance of dogmatic formulation for an appreciation of the philosophical aspect of the Christian concept of God. The starting point of mydiscussion is the recent defence of pantheism by Michael Levine, and his discussion of Neoplatonist and German Idealist models of deity. Both metaphysical theism and the alleged Neoplatonic metaphysical genealogy (...)
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  48. Deep Pantheism: Toward a New Transcendentalism.Robert S. Corrington - 2015 - Lexington Books.
    The book transcends and transforms current work in the field of religious naturalism, gives pantheism new life over against the more fashionable panentheism, radicalizes and deepens the thought and practice of psychoanalysis with its creation of ordinal psychoanalysis, and creates a whole new way of doing phenomenology called ordinal phenomenology.
     
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    Neoplatonic Pantheism Today.Eric Steinhart - 2019 - European Journal for Philosophy of Religion 11 (2):141-162.
    Neoplatonism is alive and well today. It expresses itself in New Thought and the mind-cure movements derived from it. However, to avoid many ancient errors, Neoplatonism needs to be modernized. The One is just the simple origin from which all complex things evolve. The Good, which is not the One, is the best of all possible propositions. A cosmological argument is given for the One and an ontological argument for the Good. The presence of the Good in every thing is (...)
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    Divine Omnipresence and Maximal Immanence: Supernaturalism Versus Pantheism.Robert Oakes - 2006 - American Philosophical Quarterly 43 (2):171 - 179.
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