Since then a good deal of attention has been focussed on the sociological variables in religion, by anthropologists and sociologists, so that our knowledge of religious groups has been considerably extended. Much of this research has been taken account of by Joachim Wach in his typological Sociology of Religion.
My object is to suggest some ways of amplifying and applying Bochenski's account, 1 in order to bring out its value for philosophical investigation of the doctrines of particular religious communities.
This audio recording contains a lecture led by Dr. William Christian, Dr. Shirley C. Guthrie, and Dr. Stanley R. Hopper on November 20, 1965 as a part of the America and the Future of Theology Lecture Series. Dr. William Christian discusses the possibility of interaction between metaphysics and theology, the concept of God in Alfred North Whitehead’s metaphysics, the relation of Whitehead’s metaphysics to Platonism, and the relation of Whitehead’s metaphysics to Christian theology. Dr. Guthrie responds to Dr. Christian by (...) accepting the interaction of metaphysics and theology as a possible subject and how metaphysics is necessary to theology, but only as an instrument not a dictator. Dr. Stanley responds to Dr. Christian by posing two questions: Can the relationship between theology and philosophy or theology and metaphysics be adequately represented when the concept of God has a strong family resemblance according to Whitehead, and What is the relationship between metaphysics and theology? Lastly, Dr. Christian responds to both Dr. Guthrie and Dr. Stanley. (shrink)
It is not asserted that an actual occasion excludes other occasions in the sense that it is completely independent of or isolated from them. This is an element in the 'traditional' doctrine of substance which Whitehead regards as fundamentally false. Nor will exclusiveness be asserted in any sense which is incompatible with what I understand to be Whitehead's doctrine of objectification, which is his theory of how one actual entity is 'present in' another. Nothing could be clearer from Whitehead's writings (...) than the fact that he means to say that actual occasions are 'present in' or included by other actual occasions. There is no intention of denying this obvious fact. (shrink)
It is not asserted that an actual occasion excludes other occasions in the sense that it is completely independent of or isolated from them. This is an element in the 'traditional' doctrine of substance which Whitehead regards as fundamentally false. Nor will exclusiveness be asserted in any sense which is incompatible with what I understand to be Whitehead's doctrine of objectification, which is his theory of how one actual entity is 'present in' another. Nothing could be clearer from Whitehead's writings (...) than the fact that he means to say that actual occasions are 'present in' or included by other actual occasions. There is no intention of denying this obvious fact. (shrink)
