Results for 'continouus concrescence'

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  1. The Human Self: An Actual Entity or a Society?Rem B. Edwards - 1975 - Process Studies 5 (3):195-203.
    This is a serious critique of Whitehead's epochal theory of time. It argues that human selves and perhaps all actual entities are in continuous concrescence, like Whitehead's God.
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  2.  10
    Form, Concrescence, and Concretum: A Neo-Whiteheadian Analysis.George L. Kline - 1969 - Southern Journal of Philosophy 7 (4):351-360.
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  3.  17
    Form, Concrescence, and Concretum.George L. Kline - 1969 - Southern Journal of Philosophy 7 (4):351-360.
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  4.  9
    Mutual Determination, Concrescence and Transition. Whitehead’s Speculative Conception of Temporal Subjectivity Interpreted From a Merleau-Pontyan Standpoint.Luca Vanzago - 2020 - Chiasmi International 22:101-117.
    The interpretive approach adopted in this paper is influenced by Merleau-Ponty’s philosophy and in particular by his understanding of Nature, which in turn takes into consideration Whitehead’s work. Whitehead’s philosophy of organism is seen by its author as the metaphysical generalization of problems found in his investigation of natural knowledge. Whitehead admits that a speculative approach is necessitated by the very questions arising from the mathematical concepts of the material world and the revolutions undergone in logic, mathematics and physics at (...)
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  5. Forms of Concrescence: Alfred North Whitehead's Philosophy and Computer Programming Structures.Granville C. Henry - 1994 - Transactions of the Charles S. Peirce Society 30 (3):727-738.
     
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  6.  5
    Symbolic Pregnance, Concrescence, and the Unconscious: E. Cassirer and S. Langer.Carole Maigné - 2019 - Journal of Aesthetics and Phenomenology 6 (2):137-151.
    This paper questions the apparent silenc of Cassirer’s Philosophy of Symbolic Forms on the unconscious, in its double sense of the psychic structure and of the description of the imperceptible. Alt...
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  7. 7. Form, Concrescence, and Concretum.George L. Kline - 1983 - In Lewis Ford & George Kline (eds.), Explorations in Whitehead's Philosophy. Fordham University Press. pp. 104-146.
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  8.  19
    Efficient Causation Within Concrescence.Lewis S. Ford - 1990 - Process Studies 19 (3):167-180.
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  9.  24
    Croce and Whitehead on Concrescence.George Allan - 1972 - Process Studies 2 (2):95-111.
  10.  11
    Forms of Concrescence: Alfred North Whitehead’s Philosophy and Computer Programming Structures.Murry Code - 2000 - Process Studies 29 (1):175-177.
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  11. Granville C. Henry, "Forms of Concrescence: Alfred North Whitehead's Philosophy and Computer Programming Structures". [REVIEW]John W. Lango - 1994 - Transactions of the Charles S. Peirce Society 30 (3):727.
     
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  12.  16
    Towards Clarifying Whitehead's Theory of Concrescence.John W. Lango - 1971 - Transactions of the Charles S. Peirce Society 7 (3):150 - 167.
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  13.  4
    Quantum Theory and Process Metaphysics: The Mechanics of Concrescence.Michael Epperson - 2008 - In Michel Weber (ed.), Handbook of Whiteheadian Process Thought. De Gruyter. pp. 205-222.
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  14.  25
    The Status of Artistic Illusion in Concrescence.Wayne A. Dalton - 1974 - Process Studies 4 (3):207-211.
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  15.  21
    The Time of Whitehead’s Concrescence.John W. Lango - 2001 - Process Studies 30 (1):3-21.
  16. Acknowledging Ralph Pred.Weekes Anderson - forthcoming - In Jakub Dziadkowiec & Lukasz Lamza (eds.), Beyond Whitehead: Recent Advances in Process Thought. Lanham: Lexington Books. pp. 97–114.
    At the time of his death in May of 2012, Ralph Pred was working on a critical social theory inspired by process philosophy. In the book manuscript he left unfinished, Syntax and Solidarity, he develops a “radically empirical” sociology that enables him to identify and critically evaluate the different forms that social solidarity has taken in the history of civilization. The purpose of this paper is to draw attention to the importance of his unfinished project. The executors of Pred’s literary (...)
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  17. The Human Self.Rem B. Edwards - 1975 - Process Studies 5 (3):195-203.
    This is a serious critque of Whitehead's "epochal theory of time." It argues that our human experience of time is more like Whitehead's divine continuous concrescence than it is like temporal atomism. It offers additional arguments against temporal atomism at either the human or divine levels, and arguments for conceiving selves at both the divine and human levels as actual entities.
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  18.  11
    The impacts of assumptions on theories of tooth development and evolution at the turn of the nineteenth century.Kate MacCord - 2019 - History and Philosophy of the Life Sciences 41 (1):12.
    Throughout the last quarter of the nineteenth century, researchers became increasingly interested in explaining the ways in which mammalian teeth, especially molars, and their complex arrangements of cusps arose along both developmental and evolutionary timescales. By the 1890s, two theories garnered special prominence; the tritubercular theory and the concrescence theory. The tritubercular theory was proposed by Edward Drinker Cope in 1883, and later expanded by Henry Fairfield Osborn in 1888, while the concrescence theory was developed by Carl Röse (...)
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  19.  26
    Transcendent Creativity.Lewis S. Ford - 2013 - Process Studies 42 (1):20-46.
    Immanent creativity activates the concrescence of each actual occasion. Transcendent creativity lies beyond all occasions and is the sourceof their creativity. God, here conceived as purely temporal, is the subjectivity of transcendent creativity.
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  20.  28
    Hegel and Whitehead: Contemporary Perspectives on Systematic Philosophy.John Burbidge - 1986 - Review of Metaphysics 40 (1):132-133.
    Both Hegel and Whitehead endeavored to develop a philosophy that was comprehensive. Yet there is little direct contact from the one to the other. This makes any comparison a creative venture. George R. Lucas, Jr. has found the appropriate forum for meeting such a challenge. In 1984 he organized an international symposium on Hegel and Whitehead at Fordham University, and this book contains a selection of the papers presented. The result is appropriately dialectical. Some, like E. E. Harris, argue that (...)
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  21.  4
    Poached Lives, Traded Forms: Engaging with Animal Trafficking Around the Globe.David Jaclin - 2016 - Social Science Information 55 (3):400-425.
    From the depths of the Borneo jungle to private ménageries through the dark web, this article investigates the expansion of contemporary wildlife trafficking and maps an early twenty-first-century booming trade in living organisms, dead animal parts and metempsychic imaginaries. Fuelled by a multiplicity of emergent relational entanglements, such traffic involves life and death matters, big money interests, coveted commercial routes as well as deep affective states infused with apocalyptic narratives, blood and bullets, tourism and terrorism. Here I concentrate on the (...)
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  22. Whitehead & the Elusive Present: Process Philosophy's Creative Core.Gregory M. Nixon - 2010 - Journal of Consciousness Exploration and Research 1 (5):625-639.
    Time’s arrow is necessary for progress from a past that has already happened to a future that is only potential until creatively determined in the present. But time’s arrow is unnecessary in Einstein’s so-called block universe, so there is no creative unfolding in an actual present. How can there be an actual present when there is no universal moment of simultaneity? Events in various places will have different presents according to the position, velocity, and nature of the perceiver. Standing against (...)
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  23. An Energetic Interpretation of Whitehead's Actual Entity.Peter Tagore Tan - 2002 - Dissertation, Fordham University
    This dissertation is meant to interpret Whitehead's basic unit of ontology in energetic terms. The actual entity is to be understood as an oscillating unit of existence that is nothing other than its oscillatory activity. There is nothing substantial underlying it: it is essentially a vibrating entity that has nothing more primary appended to it. Through such vibratory activity, it realizes itself out of its own conative drive and its deeply interrelated adventures with other entities and objects. Energizing actuality makes (...)
     
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  24.  24
    Le Concept de Fusion En Morphologie Vegetale Chez Payer Et Chez Van Tieghem.Denis Barabé & Joachim Vieth - 1979 - Acta Biotheoretica 28 (3):204-216.
    The meaning of the concept of fusion is discussed in relation with the works of Payer and those of Van Tieghem. It is pointed out that there is a difference, at the theoretical level, between the concept of fusion congénitale as defined by Payer and the concept of concrescence congénitale formulated by Van Tieghem. The former is inobservable by definition, while the latter deals with intercalary growth. For Van Tieghem, anatomy can prove the existence of fusion, even if we (...)
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  25.  12
    Because I Said So!Stephen Napier - 2017 - Quaestiones Disputatae 7 (2):31-49.
    Most philosophers will grant that on some issues and in some circumstances, we can acquire knowledge from another. But when it comes to moral knowledge, the presumption is on the side of autonomy; we must not rely on others for our moral beliefs. I argue here for the surprising thesis that in some circumstances we must rely on others in order to acquire moral knowledge. I believe that this, or something trivially different, is a position that Leibniz would hold. When (...)
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  26.  11
    Life After Death in Whitehead's Metaphysics.Christopher Broniak - 1985 - Auslegung 11 (Summer):514-527.
    In Whitehead's metaphysics, a viable possibility of personal immortality exists within the context of two notions: the valuation enacted by an actual occasion, and the way valuation of a temporal occasion has ongoing importance for God in God's nontemporality. Can what perishes in the concrescence, the subjective immediacy of the occasion, be saved from total elimination from the process universe? If so, a synthesis whereby both the subjective immediacy and the objective immortality of an occasion persists in God's prehension (...)
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  27. Chreods, Homeorhesis and Biofields: Finding the Right Path for Science.Arran Gare - 2017 - Progress in Biophysics and Molecular Biology 131:61-91.
    C.H. Waddington’s concepts of ‘chreods’ (canalized paths of development) and ‘homeorhesis’ (the tendency to return to a path), each associated with ‘morphogenetic fields’, were conceived by him as a contribution to complexity theory. Subsequent developments in complexity theory have largely ignored Waddington’s work and efforts to advance it. Waddington explained the development of the concept of chreod as the influence on his work of Alfred North Whitehead’s process philosophy, notably, the concept of concrescence as a self-causing process. Processes were (...)
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  28.  8
    Subjective Aim in Professor Whitehead's Philosophy.C. Lloyd Morgan - 1931 - Philosophy 6 (23):281.
    In Process and Reality Professor A. N. Whitehead formulates a Cosmology which embodies a resolute attempt to combine in one philosophical synthesis a scientific account of Concrescence with a metaphysical explanation thereof in terms of Creativity.
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  29.  8
    Wormy Collaborations in Practices of Soil Construction.Germain Meulemans - 2020 - Theory, Culture and Society 37 (1):93-112.
    This paper studies the capture of organisms and materials in soil construction – a branch of ecological engineering dedicated to making soil in order to compensate for soil degradation. This approach takes all organisms to be ‘ecosystem engineers’, and often refers to earthworms as ‘collaborators’ in making soil. I examine the claim that such a convocation of worms amounts to a redistribution of agency and the underlying assumption that form-taking is the shaping of raw matter according to pre-existing forms. Drawing (...)
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  30.  19
    The Dynamic God.Marjorie Hewitt Suchocki - 2010 - Process Studies 39 (1):39-58.
    Widespread acceptance of Hartshorne’s “correction” of Whitehead’s notion of God inhibited continuing exploration of Whitehead’s own vision of God as a single entity in which the physical and mental poles are reversed. As a result, the implications of this reversed concrescence have been paid scant attention. Whitehead himself did little more than hint at the consequences. My thesis is that consideration of a reversed concrescence highlights the essential dynamism of God as a whole, including the primordial nature, and (...)
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  31.  20
    Problem oddziaływania Boga na świat w perspektywie procesualnej koncepcji aktualności.Marek Piwowarczyk - 2005 - Roczniki Filozoficzne 53 (1):223-243.
    The article exhibits the problem of God\'s action in the world as it is presented in process philosophy. Whitehead conceived actuality as heterogenical category within which we can distinguish two modes: actuality of being and actuality of becoming. The second one is the actuality in primary sense; there is ontological primacy of becoming over being. Being is, according to J. L. Nobo\'s interpretation, a product of becoming and not vice versa. Actuality of being depends on being-for-becoming. Actuality of becoming depends (...)
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  32.  2
    Becoming-Religion. Alfred North Whitehead and a Contemporary Philosophical Reflection on Religion.Kenneth Masong - unknown
    BECOMING-RELIGION: A. N. WHITEHEAD AND A CONTEMPORARY PHILOSOPHICAL REFLECTION ON RELIGION Chapter 1. Context of a Whiteheadian Proposal 1.1 Contemporary Philosophy and the “re-/turn” to the Religious 1.2. Intellectual Scaffoldings in Modernity’s Attempt to Conceptualize Religion 1.2.1. Shifting Weltanschauung 1.2.1.1. Classical: the threefold unity 1.2.1.2. Medieval: The Divine and its others 1.2.1.3. Modern: Dawn of Fragmentation 1.2.2. The Historical Revolt: Responding to the Revival of Classical Scepticism 1.3. Critique of Religion: Unmasking the Subjective Turn 1.3.1. Ludwig Feuerbach: Religion as Self-Objectification (...)
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  33.  15
    Whitehead’s Ontology.C. M. L. - 1973 - Review of Metaphysics 27 (1):137-138.
    Holding that the Whitehead of Principia Mathematica is still to be found in the later speculation of Process and Reality, Lango attempts to show in some detail how the various particular entities and relations of Whitehead’s metaphysics are definable in terms of the formal properties of a universal relation which he calls "synonty," the relation by which one entity "has being for" another entity. This universal relation, he claims, is implicit in Whitehead’s "principle of relativity," according to which each entity (...)
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  34.  16
    The Unifying Moment: The Psychological Philosophy of William James and Alfred North Whitehead. [REVIEW]F. D. D. - 1972 - Review of Metaphysics 26 (2):356-356.
    The Unifying Moment provides a fine comparative study of Whitehead and James. Eisendrath expresses the presupposition of his effort in noting "a fruitful complementarity" between his subjects: "Whitehead is highly abstract and needs the exemplification which reference to James can provide. Conversely, Whitehead can be used to show the full sweep of general application implicit in James’s ideas." The core of Eisendrath’s analysis lies in creativity and in the ‘aesthetic’ bias shared by Whitehead and James; experience is feeling, appetition and (...)
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  35.  2
    Transforming Process Theism. [REVIEW]Scott F. Pentecost - 2002 - Review of Metaphysics 55 (3):627-628.
    One rarely encounters a work of such metaphysical breadth and ambition. Ford offers no narrowly focused criticism or proposal, but, as the title claims, a transformation of process theism. This is no maverick project, but one based on careful critical analysis and appropriation of the thought of Whitehead and his major interpreters. Ford’s commitment to Whitehead’s thought, although evident, is not uncritical. He is prepared to make modifications, even radical ones, so long as the general tendency of Whitehead’s thought is (...)
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  36.  9
    Whitehead’s Ontology. [REVIEW]M. L. C. - 1973 - Review of Metaphysics 27 (1):137-138.
    Holding that the Whitehead of Principia Mathematica is still to be found in the later speculation of Process and Reality, Lango attempts to show in some detail how the various particular entities and relations of Whitehead’s metaphysics are definable in terms of the formal properties of a universal relation which he calls "synonty," the relation by which one entity "has being for" another entity. This universal relation, he claims, is implicit in Whitehead’s "principle of relativity," according to which each entity (...)
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  37.  14
    Subjective Aim in Professor White-Head's Philosophy.C. Lloyd Morgan - 1931 - Philosophy 6 (23):281 - 294.
    In Process and Reality Professor A. N. Whitehead formulates a Cosmology which embodies a resolute attempt to combine in one philosophical synthesis a scientific account of Concrescence with a metaphysical explanation thereof in terms of Creativity.
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  38.  22
    Speaking From the Depths: Alfred North Whitehead's Hermeneutical Metaphysics of Propositions, Experience, Symbolism, Language, and Religion.Lewis S. Ford - 1992 - Review of Metaphysics 45 (3):610-611.
    "Whitehead's argument for the capacity of language," Franklin assures us, "to give us cognitive contact with the actual or noumenal world would be enormously strengthened by providing a plausible description of how the concrescing actual entity produces ordinary human perception and language out of the noumenal world." Franklin proposes to "describe the details of the emergence of the human world of sense perception, symbolism, and language during the process of concrescence," and then to apply this description to the specific (...)
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  39.  18
    Toward More Clarity About Coherence in Whitehead’s Metaphysics: A Proposal.Edgar A. Towne - 2009 - Process Studies 38 (1):69-92.
    What I call ambiguities of system due to the sheer complexity of Whitehead’s metaphysics and his analysis of process in terms of concrescence and transition threaten its coherence in terms of what we know empirically of the quantum and classical dimensions of nature. Ambiguities of equivocation pertaining to Whitehead’s use of the terms “contemporary” and “objectification,” as the latter is employed in relation to prehension and satisfaction, also threaten its coherence. The article proposes ways to reduce these threats and (...)
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  40.  51
    In Defense of Secularizing Whitehead.George Allan - 2010 - Process Studies 39 (2):319-333.
    This essay responds to Lewis Ford’s “Allan’s Atheism,” in which he assesses a recent essay of mine that finds God an unnecessary and indeed coherence-destroying addition to Process and Reality. I clarify my position by showing how Whitehead’s notions of physical purpose and aesthetic determination adequately account for the novelty required for an actual occasion’s concrescence and for increases in achieved value. I then criticize Ford’s claim that genuine novelties must have a divine origin and that in Adventures of (...)
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  41.  35
    Creativity and Causality.Lewis S. Ford - 2011 - Process Studies 40 (1):54-79.
    Many readers of Process and Reality have felt the absence of a robust theory of efficient causation in Whitehead’s final position. There have been numerousremedies proposed, including Whitehead’s own , but all of them fail to make what to me is a crucial distinction between creative and noncreative forms of activity. The activity of the superject, the basis for causal activity, is derived from the creativity of concrescence, but is itself noncreative.It is simply the impress of the past, lacking (...)
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  42.  45
    Can Thomas and Whitehead Complement Each Other?Lewis S. Ford - 2002 - American Catholic Philosophical Quarterly 76 (3):491-502.
    Two essays relating Thomas and Whitehead have recently appeared. Coming To Be by James W. Felt, S.J., modifies Thomas by replacing his substantial form with Whitehead’s notion of subjective aim, the essencein-the-making introduced by God to guide the occasion’s act of coming into being. Felt also substitutes subjective aim for matter as the means of individuation. This is one of Whitehead’s individuating principles, although a case can be made that matter (the multiplicity of past actualities as proximate matter) is another. (...)
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  43.  23
    John Locke and Whitehead's Philosophy of Organism.Bart F. Kennedy - 1977 - Philosophy Today 21 (4):389-404.
    The article elucidates and defends whitehead's claim that john locke anticipated the main positions of the philosophy of organism. It is argued that the major philosophical categories of locke's epistemology and whitehead's process philosophy perform similar functions. The functional parallels between the mind and the actual entity, Simple ideas and objectified actual entities, Mental operations and concrescence, Ideas and objects, And power and the ontological principle are delineated and examined. The conclusion extends a necessary caveat in assessing the philosophy (...)
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  44.  12
    Transcending the Discovery—Justification Dichotomy.James MacLean - 2012 - International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 25 (1):123-141.
    This essay examines judicial decision-making from the perspective of Whiteheadian ‘process philosophy’. As such, it seeks to demonstrate how the explanatory categories of process thought can be applied to law and legal reasoning in such a way as to expose the nature of the processes that constitute their development. The essay begins with a description of the judicial task drawn from contemporary theorising about legal argumentation, identified in terms of the separation of contexts of decision-making: discovery and justification. In light (...)
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  45.  20
    The Indispensability of Temporal Atomism.Lewis S. Ford - 2009 - Process Studies 38 (2):279-303.
    Far from being an unnecessary appendage to Whitehead’s system, temporal atomism is, in my judgment, the basis for pansubjectivity and other fundamental ideas such as becoming, concrescence, and subjectivity.
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  46.  7
    Rigid and Non-Rigid Forms.Lewis S. Ford - 2007 - Process Studies 36 (2):272-290.
    Eternal objects are rigid, being invariant in all their appearances in the world, as well as in the becoming of actual entities. This rigidity within concrescence generates several difficulties, and so I propose that forms within concrescence, both divine and finite, be modifiable. Thus there can be a formation of form. Each eternal object then becomes completely determinate in a finite actualization, and remains so determinate throughout its worldly career.
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