Results for 'Pantheism'

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  1.  17
    Pantheism as Panpsychism.Karl Pfeifer - 2016 - In Andrei Buckareff & Yujin Nagasawa (eds.), Alternative Concepts of God: Essays on the Metaphysics of the Divine. Oxford: Oxford University Press. pp. 41-49.
    This chapter suggests how certain problematic claims of pantheism might be made more intelligible. It shows, first, that some pantheistic God-talk is comparable to talk involving mass terms; treating “God” as a mass term affords us a way of understanding, for example, how parts can seemingly be identified with the wholes of which they are the parts, as per the claim that “God is everything and everything is God”. This chapter then goes on to describe a contemporary variant of (...)
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  2. 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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  3. 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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  4.  60
    Pantheism and Saving God.Andrei 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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  5. 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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  6.  31
    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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  7.  64
    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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  8.  87
    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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  9.  66
    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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  10.  41
    Pantheism.Michael Levine - 2008 - Stanford Encyclopedia of Philosophy.
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  11. 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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  12. Spinozist Pantheism and the Truth of "Sense Certainty": What the Eleusinian Mysteries Tell Us About Hegel's Phenomenology.Brady Bowman - 2012 - Journal of the History of Philosophy 50 (1):85-110.
    The Opening Chapter of Hegel's Phenomenology of Spirit, called "Sense Certainty," is brief: 283 lines or about seven and a half pages in the critical edition of Hegel's works . Just over half the text is devoted to a series of thought experiments1 that focus on "the Here" and "the Now" as the two basic forms of immediate sensuous particularity Hegel calls "the This." The chapter's main goal is to demonstrate that, in truth, the object of sense certainty is precisely (...)
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  13.  19
    Hegel, Pantheism, and Spinoza.G. H. R. Parkinson - 1977 - Journal of the History of Ideas 38 (3):449.
  14. Pantheists in Spite of Themselves? God, Infinity, and Three Contemporary Theologians.William Lane Craig - unknown
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  15.  78
    Pantheism From John Scottus Eriugena to Nicholas of Cusa.Dermot Moran - 1990 - American Catholic Philosophical Quarterly 64 (1):131-152.
  16.  45
    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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  17.  19
    Powers and the Pantheistic Problem of Unity.William A. Bauer - 2019 - Sophia 58 (4):563-580.
    If the universe and God are identical, as pantheism holds, how can we reconcile the supposed unity of God with the apparent dis-unity of the universe’s elements? I argue that a powers ontology, which generates a form of pantheism under plausible assumptions, is apt to solve the problem of unity. There is reason to think that the directedness of powers is equivalent to the directedness, or intentionality, of mental states. This implies that intentionality is a feature of the (...)
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  18.  7
    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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  19.  94
    Pantheism Reconstructed: Ecotheology as a Successor to the Judeo-Christian, Enlightenment, and Postmodernist Paradigms.John W. Grula - 2008 - Zygon 43 (1):159-180.
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  20. 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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  21.  87
    Pantheism, Theism and the Problem of Evil.Michael P. Levine - 1994 - International Journal for Philosophy of Religion 35 (3):129 - 151.
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  22. 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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  23.  14
    Epigram, Pantheists, and Freethought in Hume's Treatise: A Study in Esoteric Communication.Paul Russell - 1993 - Journal of the History of Ideas 54 (4):659-673.
    Hume's Treatise of Human Nature was published in the form of three separate books. The first two, "Of the Understanding" and "Of the Pas- sions," were published in London in January 1739 by John Noon. The third, "Of Morals," was published independently in London by Thomas Longman in November 1740.2 The title and subtitles on all three books are the same: A Treatise of Human Nature: Being An Attempt to introduce the experimental Method of Reasoning into Moral Subjects. On the (...)
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  24.  20
    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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  25. 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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  26.  37
    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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  27.  11
    How Pantheism Resolves the Enigma of Evil.Paul Siwek - 1955 - Laval Théologique et Philosophique 11 (2):213.
  28.  70
    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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  29. Berkeley's Pantheistic Discourse.Stephen Daniel - 2001 - International Journal for Philosophy of Religion 49 (3):179-194.
    Berkeley's immaterialism has more in common with views developed by Henry More, the mathematician Joseph Raphson, John Toland, and Jonathan Edwards than those of thinkers with whom he is commonly associated (e.g., Malebranche and Locke). The key for recognizing their similarities lies in appreciating how they understand St. Paul's remark that in God "we live and move and have our being" as an invitation to think to God as the space of discourse in which minds and ideas are identified. This (...)
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  30.  39
    Pluralistic Pantheism?Marcus P. Ford - 1979 - Southern Journal of Philosophy 17 (2):155-161.
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  31.  42
    The Pantheism of Spinoza.John Dewey - 1882 - Journal of Speculative Philosophy 16 (3):249 - 257.
  32. Pantheism as Panpsychism.K. Pfeifer - 1997 - Conceptus: Zeitschrift Fur Philosophie 30 (77):181-190.
     
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  33. 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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  34.  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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  35.  21
    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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  36.  12
    Philosophical Abstracts.Does Traditional Theism Entail Pantheism & Robert Oakes - 1983 - American Philosophical Quarterly 20 (1).
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  37.  40
    Infinite Accumulations and Pantheistic Implications: Leibniz and the Anima Mundi.Laurence Carlin - 1997 - The Leibniz Review 7:1-24.
    Throughout his early writings, Leibniz was concerned with developing an acceptable account of God's relationship to the created world. In some of these early writings, he endorsed the idea that this relationship was similar to the human soul's relationship to the body. Though he eventually came to reject this idea, theanima mundi thesis remained the topic of several essays and correspondences during his career, culminating in the correspondence with Clarke. At first glance,Leibniz's discussions of this thesis may seem less important (...)
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  38. Does Panentheism Reduce to Pantheism? A Response to Craig.William Rowe - 2007 - International Journal for Philosophy of Religion 61 (2):65 - 67.
  39.  36
    A Pantheist in Spite of Himself: Craig, Hegel, and Divine Infinity.Russell 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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  40.  28
    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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  41.  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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  42. 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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  43.  31
    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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  44.  33
    Does Traditional Theism Entail Pantheism?Robert Oakes - 1983 - American Philosophical Quarterly 20 (1):105 - 112.
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  45.  63
    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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  46.  18
    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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  47. Pantheism.T. L. S. Sprigge - 1997 - The Monist 80 (2):191-217.
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  48.  94
    Classical Theism, Panentheism, and Pantheism: On the Relation Between God Construction and Gender Construction.Nancy Frankenberry - 1993 - Zygon 28 (1):29-46.
  49.  15
    Is Hinduism Pantheistic?Ian Kesarcodi-Watson - 1976 - Sophia 15 (2):26-36.
  50. 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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